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A man sick of the palsy. Matthew 9:1-8 The highest cause for joy American Homiletical Review. I. THE MISERABLE CONDITION OF A HUMAN BEING. II. THE POWER AND LOVE OF JESUS. III. THY JOYOUS CHANGE PRODUCED. ( American Homiletical Review. )

Benson Commentary Matthew 9:1 And he entered into a ship, and passed over, and came into his own city. Matthew 9:1 . He came into his own city — Namely, Capernaum. And they brought him a man sick of the palsy — The history of this miracle is related Mark 2:1-13 , and Luke 5:18-26 , with more circumstances than are here mentioned by Matthew, which passages the reader is therefore desired to consult, for the further elucidation of what is here recorded. And Jesus, seeing their faith — Both that of the paralytic, and of them that brought him, viz., their inward persuasion of his divine power, and their confidence in his goodness; said to the sick of the palsy, Son — A title of tenderness and condescension, be of good cheer; thy sins be forgiven thee — By this Jesus intimated, both to the paralytic and to those who brought him, 1st, that sin is the source of all our evils; 2dly, that, sin being forgiven, bodily distempers can do us no real or lasting harm; 3dly, that the primary end of his coming into the world was to save his people from their sins; 4thly, that remission of sins is the never-failing consequence of faith in Christ. Perhaps, however, Christ might speak thus, partly with a view to give the scribes and Pharisees occasion of some discourse. Matthew 9:2 And, behold, they brought to him a man sick of the palsy, lying on a bed: and Jesus seeing their faith said unto the sick of the palsy; Son, be of good cheer; thy sins be forgiven thee. Matthew 9:3 And, behold, certain of the scribes said within themselves, This man blasphemeth. Matthew 9:3-8 . Behold, certain of the scribes, (Luke adds, and Pharisees, ) said within themselves — That is, in their hearts, This man blasphemeth — Attributing to himself a power (that of forgiving sins) which belongs to God only. And Jesus, knowing their thoughts, which, it appears, they did not openly declare, (for Mark says, Mark 2:8 , He perceived in his spirit that they so reasoned within themselves, ) said: Wherefore think ye evil in your hearts — Namely, concerning me, on account of these words which I have spoken? For whether is easier, &c. — Do not both of them argue a divine power? Therefore: if I can heal his disease, I can forgive his sins, especially as his disease is the consequence of his sins, therefore these must be taken away, if that is. But that ye may know — May have evident proof, that the Son of man hath power on earth — Even in his state of humiliation, to forgive sins; then (turning from them) he saith to the sick of the palsy, Arise, &c., and he arose — Thus Jesus gave the Pharisees a twofold demonstration of his divinity: 1st, by showing that he knew their thoughts; for to search the hearts and know the thoughts of mankind is not in the power either of men or angels, but is the prerogative of God only; 2dly, by assuming to himself, and manifesting undeniably, that he possessed power to forgive sins. But when the multitude saw it, they marvelled — They were all amazed, says Mark, and glorified God, &c. — So, what was to the scribes an occasion of blaspheming, was to the people an incitement to praise God. Matthew 9:4 And Jesus knowing their thoughts said, Wherefore think ye evil in your hearts? Matthew 9:5 For whether is easier, to say, Thy sins be forgiven thee; or to say, Arise, and walk? Matthew 9:6 But that ye may know that the Son of man hath power on earth to forgive sins, (then saith he to the sick of the palsy,) Arise, take up thy bed, and go unto thine house. Matthew 9:7 And he arose, and departed to his house. Matthew 9:8 But when the multitudes saw it , they marvelled, and glorified God, which had given such power unto men. Matthew 9:9 And as Jesus passed forth from thence, he saw a man, named Matthew, sitting at the receipt of custom: and he saith unto him, Follow me. And he arose, and followed him. Matthew 9:9 . And as Jesus passed from thence — That is, from the house in which the paralytic had been cured, he saw a man named Matthew — Modestly so called by himself: the other evangelists call him by his more honourable name, Levi; setting at the receipt of custom — In the very height of his business. The expression ??? ?? ???????? , here rendered the receipt of custom, seems properly to mean the place where custom was received. Some late translators render it, the custom-house; “but have we any reason,” says Campbell: “to say it was a house? ” The Syriac name is no evidence that it was; for, like the Hebrew, they use the word beth [ house ] with great latitude of signification. Most probably it was a temporary stall which could easily be erected in any place where occasion required. The word office, (signifying a place where any particular business is transacted, whether within doors or without,) seems an unexceptionable name for the place. And he saith unto him, Follow me — A word which was immediately attended with a secret power, so that he arose and followed him — He immediately obeyed the call, consigning, doubtless, his books and cash to some more careful hand. “Porphyry and Julian, two noted ancient enemies of Christianity, have blamed Matthew for thus rashly, as they are pleased to call it, following one of whom he had so little knowledge. But as it is evident that this publican lived in Capernaum, or near it, he must have often heard our Lord preach, (for it was the town where he ordinarily resided,) and may probably have been witness to a number of his miracles. Wherefore, the opposers of our religion must forgive us, if we affirm that there was neither rashness nor imprudence in the readiness which Matthew showed to follow Jesus when called. He may have been his disciple long before this, and only waited for permission to attend him.” — Macknight. Matthew 9:10 And it came to pass, as Jesus sat at meat in the house, behold, many publicans and sinners came and sat down with him and his disciples. Matthew 9:10-13 . As Jesus sat at meat in the house — Namely, of Matthew, (see Mark 2:15 ,) who, being desirous at once to show his respects to Christ, and to give his former companions and acquaintance an opportunity of enjoying his instructive conversation, made a great entertainment for him, Luke 5:29 . And many publicans and sinners came and sat down with him — Being invited by Matthew. The publicans, or collectors of taxes which the Jews paid the Romans, were infamous for their illegal exactions. With these were now present several other open, notorious sinners. When the Pharisees saw it — When they observed that Jesus ate and openly conversed with these men, being offended, they said, Why eateth your Master, &c. — Thus they commonly ask our Lord, Why do thy disciples do this? and his disciples, Why doth your Master? The Pharisees pretended to greater strictness than Christ in keeping at a distance from sinners, but they were far from being strict in reforming themselves, or in zeal for love and doing good to their fellow-creatures. When Jesus heard that — The Pharisees, it seems, though they had not directed their discourse to Jesus, yet had spoken so loud as to let all the guests hear their censure. Hence it was necessary that Christ should show them the unreasonableness of it, and therefore he said, They that be whole need not a physician, but they that are sick — Implying that, since the Pharisees thought themselves righteous persons, they had no need of his company and instructions, whereas the publicans, whom they called sinners, being sick, had the best right to it: and that as nobody ever blamed a physician for going into the company of the patients whose case he had undertaken; so, they could not blame him for conversing with sinners, since he did it not as their companion but as their physician, and therefore with a view to reclaim them. But go ye and learn what that meaneth — Ye that take upon you to teach others; I will have mercy, and not sacrifice — That is, I will have mercy rather than sacrifice: I love acts of mercy better than sacrifice itself. See this explained at large in the note on Hosea 6:6 ; as if he had said, In bringing sinners to repentance, which is the highest exercise of benevolence, I do what is more acceptable to God than offering sacrifices, however many or costly, or observing the most important ceremonial institutions, so unreasonably magnified by the men of your sect, who observe them on many occasions at the expense of charity. Matthew 9:11 And when the Pharisees saw it , they said unto his disciples, Why eateth your Master with publicans and sinners? Matthew 9:12 But when Jesus heard that , he said unto them, They that be whole need not a physician, but they that are sick. Matthew 9:13 But go ye and learn what that meaneth, I will have mercy, and not sacrifice: for I am not come to call the righteous, but sinners to repentance. Matthew 9:14 Then came to him the disciples of John, saying, Why do we and the Pharisees fast oft, but thy disciples fast not? Matthew 9:14-15 . Then — While he was at table, came to him the disciples of John, with those of the Pharisees, Mark 2:18 ; saying, Why do we and the Pharisees fast often — Have frequently our days of solemn devotion, in which we fast, and offer up to God many prayers and supplications? but thy disciples fast not — Not at all, or very seldom, but on the contrary eat and drink freely. “In the law, we find only one fast-day enjoined, namely, the tenth of the seventh month, on which the national atonement was made. But the Jews, of their own accord, observed many other days of fasting; (see Isaiah 58:3 ;) and in our Lord’s time, days of this kind were more frequent than ever, especially among the Pharisees, who, it seems, generally fasted twice a week; Luke 18:12 ; and therefore as Jesus did not pretend to teach his disciples a more lax kind of doctrine than that of John and the Pharisees, the disciples of the latter were surprised to find them overlooking so essential a duty.” Jesus said, Can the children of the bridechamber — The companions of the bridegroom, mourn — Mourning and fasting usually go together, as long as the bridegroom is with them? — As if he had said, While I am with them, it is a festival time, a season of rejoicing, not mourning: or, as others paraphrase the words, As it would be improper for the guests at a wedding to fast and weep while the marriage solemnity continues; so it would be equally improper for my disciples to fast and mourn at the time when I am personally present with them to give them joy. But the days will come — And are at no great distance, when the bridegroom shall be taken from them, then shall they fast — After I am gone, all my disciples likewise shall be in fastings often — “Christ did not mean, as the Montanists affirm, that the Pharisaical fasts should be introduced into his Church when he was gone, but that his disciples should fast and mourn on account of the various calamities befalling them after his departure, and that they should repeat these fasts as often as the circumstances of distress and danger in which they were placed required it.” — Macknight. Matthew 9:15 And Jesus said unto them, Can the children of the bridechamber mourn, as long as the bridegroom is with them? but the days will come, when the bridegroom shall be taken from them, and then shall they fast. Matthew 9:16 No man putteth a piece of new cloth unto an old garment, for that which is put in to fill it up taketh from the garment, and the rent is made worse. Matthew 9:16-17 . No man putteth a piece of new cloth, &c. — Our Lord, having assigned one reason why he did not enjoin his disciples to fast, namely, because it was not a proper time for it, now proceeds to give another. They were not ripe, or prepared for it, nor could have borne such severe injunctions. As if he had said, Nor do I now think it fit to lay such rigorous commands upon them, but rather to accommodate their trials to their strength; even as when a man is repairing clothes, he will not sew a piece of new cloth on an old garment, but rather chooses what is a little worn, for otherwise it will be found that the new, which is put in, being stronger than the other, taketh from the garment, and the rent is increased. The original words, ????? ??????? , properly signify, “ cloth that has not passed through the fuller’s hands, and which is consequently much harsher than what has been washed and worn; and therefore, yielding less than that, will tear away the edges to which it is sewed.” Neither do men put new wine into old bottles — Namely, bottles made of leather, then commonly used, as they are still in some countries. Else the bottles break — Such bottles, chiefly made of goats’ skins, when old, were not easily distended, and consequently would burst by the fermentation of new wine. But they put new wine into new bottles, and both are preserved — Thus our Lord would suit the doctrine he inculcated on his disciples, and the duties which he enjoined them, to their circumstances, and kindly proportion their work to their strength, with a tender regard to their weakness, till, by degrees, they should be fitted for more difficult and humbling services. “And from his example,” says Dr. Doddridge, “and the whole genius of his gospel, let us learn to make all proper allowances to those about us, that we may teach them, and train them up as they are able to bear it; not crushing them under any unnecessary load, nor denying them any indulgence which true friendship will permit us to grant them; lest the good ways of God should be misrepresented, disgraced, and abandoned, through our imprudent, though well-meaning severity: a caution to be peculiarly observed in our conduct toward young persons.” Matthew 9:17 Neither do men put new wine into old bottles: else the bottles break, and the wine runneth out, and the bottles perish: but they put new wine into new bottles, and both are preserved. Matthew 9:18 While he spake these things unto them, behold, there came a certain ruler, and worshipped him, saying, My daughter is even now dead: but come and lay thy hand upon her, and she shall live. Matthew 9:18-19 . While he spake these things — Namely, in Matthew’s house, behold, there came a certain ruler — The rulers, in general, were Christ’s bitterest enemies; yet there were some of them of a different character: John 12:42 . In particular, this ruler must have had a very favourable opinion of Jesus, and indeed great faith in his power, else he would not have applied to him for help in the present extremity, nor have done him so much honour as to worship or fall down before him: saying, My daughter is even now dead — Or, at the point of death: see Mark 5:23 . But come and lay thy hand upon her, and she shall live — This his faith was probably built on the miracles which he knew Jesus had performed, for our Lord had by this time resided in Capernaum several months. And Jesus arose, &c. — No sooner had this ruler made his supplication, than Christ, ever ready to assist the afflicted, rose from table and went along with him, and so did his disciples. We learn from Mark and Luke, that much people also followed him, doubtless in hopes of seeing the miracle, and thronged him; that is, pressed upon him in such a manner that he could not walk without much difficulty. Matthew 9:19 And Jesus arose, and followed him, and so did his disciples. Matthew 9:20 And, behold, a woman, which was diseased with an issue of blood twelve years, came behind him , and touched the hem of his garment: Matthew 9:20-22 . And, behold, a woman which was diseased — According to the circumstances of her disease, as mentioned by Mark and Luke, it was incurable by any human power, and she herself knew it to be so, having been afflicted with it for twelve years, and tried the skill of many physicians, probably of all that were of note in the country; and having spent all that she had upon them, and yet could not be healed by any, nay, nor relieved in any measure; for, after all their endeavours to remove her complaint, she was nothing bettered, but rather grew worse. But having heard of Jesus, and the wonderful cures which he had wrought, she believed that his power was sufficient to heal her also. Being ashamed, however, publicly to mention her case, and learning that many had before been healed by touching him, she, out of bashfulness and humility, came behind him, and touched the hem of his garment — The woman’s distemper being of such a nature as to render those unclean whom she touched, perhaps she durst not lay her hand on the person of so great a prophet, nor touch any part of his garment but its hem; to touch which, however, she believed was sufficient to effect the cure. For she said within herself, If I may but touch his garment, I shall be whole — Thus showing, as well the strength of her faith, as the greatness of her humility; and straightway the fountain of her blood was dried up, namely, by the invisible power which Christ secretly exerted, for he well knew both what was passing in her mind, and what she did. And Jesus turned him about, &c. — It was necessary that the ministry of the Son of God should be rendered illustrious by all kinds of miracles, and that the whole people of the country where he lived should have the highest idea and the firmest persuasion of his power. And it was for advancing these great ends, that the success of this woman’s attempt equalled the faith by which she was influenced. And for the same reasons, Jesus would by no means allow her faith to remain unnoticed and unapplauded. Therefore, immediately turning about in the crowd, he asked, says St. Mark, Who touched my clothes? This he did, that the woman might be brought to make a confession of the whole matter; that the power of her faith, and the greatness of the cure, might be made manifest, to the glory of God and for the instruction of others; and he might have an occasion given him of encouraging and comforting her, that she might persevere in the exercise of similar humility and faith, during the rest of her life. And when he saw her — When, in consequence of his making this inquiry, she came forward toward him, and confessed what she had done, he said, in a most gentle and condescending manner, Daughter, be of good comfort — Gr. ?????? , take courage: thy faith hath made thee whole — Thou hast received a cure through thy faith in my power and goodness: hold fast that faith therefore unto the end. Doubtless she was struck with fear when Jesus turned and looked upon her, lest she should have offended him by touching his garment privately; and the more so because she was unclean according to the law. Leviticus 15:25 . Hence Mark says that she came forward fearing and trembling, knowing what was done in her, and fell down before him. And the woman was made whole from that hour — “This incidental miracle appears very grand, when the relation it bears to the principal one is considered. Jesus is going to give a specimen of that almighty power, by which the resurrection of all men to immortality shall be effected at the last day; and behold, virtue, little inferior to that which is capable of raising the dead to life, issues from him through his garment, and heals a very obstinate disease, which, having baffled the powers of medicine for twelve years, had remained absolutely incurable, till the presence of Jesus, who is the resurrection and the life, chased it away. The cure, though complete, was performed in an instant, and the woman knew it by the immediate ease which she felt, by the return of her strength, by the cheerfulness of her spirits, and by all the other agreeable sensations which accompany sudden changes from painful diseases to perfect health. This Mark expresses shortly and elegantly, ( ???? ?? ?????? ,) She felt in her body that she was healed of that plague.” Matthew 9:21 For she said within herself, If I may but touch his garment, I shall be whole. Matthew 9:22 But Jesus turned him about, and when he saw her, he said, Daughter, be of good comfort; thy faith hath made thee whole. And the woman was made whole from that hour. Matthew 9:23 And when Jesus came into the ruler's house, and saw the minstrels and the people making a noise, Matthew 9:23 . When Jesus came into the ruler’s house — It appears from the parallel places in Mark and Luke, that while Jesus spake the last-mentioned words to the woman healed by touching his garment, a messenger came from the ruler’s house to inform him that his daughter, whom he had left at the point of death, was now actually dead, and that therefore he did not need to trouble our Lord any further, her case being now determined and hopeless. This affecting news no doubt moved her father greatly: but Jesus, pitying his grief, bid him not fear, but only believe, and she should be made whole — He did not say she should be raised from the dead, but expressed himself as if she had not been dead, but only sick; for, as he was infinitely above praise, so he never courted it. On the contrary, he generally refused those honours which, as it were, obtruded themselves upon him. Thus, when he came to the ruler’s house, though a great many friends and others accompanied him, he suffered none of them to go in with him except the three disciples whom he treated with the greatest familiarity, namely, Peter, James, and John, with the father and mother of the maiden. And even these he admitted for no other reason but that the miracle might have proper witnesses, who should publish it in due time for the benefit of mankind. With these attendants, having entered the house, he saw the minstrels and the people making a noise — Or, as Mark expresses it, he saw the tumult, and them that wept and wailed greatly. — By minstrels, musicians are meant. The original word means flute-players. Musical instruments were used by the Jews, as well as the heathens, in their lamentations for the dead, to sooth the melancholy of surviving friends by soft and solemn notes. And there were persons who made it their business to perform this, while others sung to their music. Flutes were used especially on the death of children; louder instruments on the death of grown persons. Chardin says, that even now, in the East, the concourse of people where persons lie dead is incredible. Every body runs thither, the poor and the rich: and the former more especially make a strange noise. Matthew 9:24 He said unto them, Give place: for the maid is not dead, but sleepeth. And they laughed him to scorn. Matthew 9:24 . He said unto them, Give place — Mark, whose narrative is more particular, says, When he was come in, namely, into the house, he said unto them, Why make ye this ado and weep? the damsel is not dead, but sleepeth. — As the company at the ruler’s house, when Jesus entered it, were employed in making such lamentation for the damsel as they used to make for the dead, it is evident that they all believed she was actually and finally departed: and when Jesus told them she was not dead, he did not mean that her soul was not separated from her body, but that it was not to continue in a state of separation from it; which was the idea the mourners affixed to the word death. His words, it must be observed, were spoken to those who were preparing for her interment, and performing the funeral rites belonging to it, and therefore only intimate that she was not so dead that they needed to make these preparations. He therefore expresses her state by saying that she slept, using the word in a sense somewhat analogous to that which the Jews put upon it when, in speaking of a person’s death, they call it sleep, to intimate their belief in his existence and happiness in the other world, together with their hope of his future resurrection to a new life. On this occasion, the phrase was made use of with singular propriety to insinuate that, notwithstanding the maid was really dead, she should not long continue so. Jesus was going to raise her from the dead, and would do it with as much ease as they awaked one that was asleep. And they laughed him to scorn — Luke adds, knowing that she was dead; for they had seen all the marks and proofs of death about her. And yet, if they had given themselves time to consider, they might have understood that he spake in this manner to intimate that he was going to raise her from the dead; and the rather, as he had been sent for by her parents to heal her miraculously. But his words were ambiguous, and the mourners naturally took them in the wrong sense. Thus, while Jesus predicted the miracle, to show that it did not happen by accident, he, at the same time, delivered himself in such terms as modestly to avoid the reputation that might have accrued to him from so stupendous a work. Matthew 9:25 But when the people were put forth, he went in, and took her by the hand, and the maid arose. Matthew 9:25-26 . When the people were put forth — Namely, the mourners, who, having expressed the dispositions mentioned above, were not worthy to behold the miracle; he went in — Namely, into the chamber where the corpse was lying, accompanied by none but the three disciples above mentioned, and the father and mother of the damsel, they being of all persons the most proper witnesses of the miracle, which in reality suffered nothing by the absence of the rest. For, as they were all sensible that the child was dead, they could not but be certain of the miracle when they saw her alive again, though they might not know to whom the honour of her resurrection was due. And took her by the hand — As if he had been going to awake her out of sleep: and, with a gentle voice, but such as the persons in the chamber could easily hear, he said, Talitha cumi, which is, Damsel, arise. See Mark. And the maid arose — In an instant she revived and sat up, just like a person who, being called, awakes out of a soft sleep. Luke says, Her spirit came again; an expression which implies that she was really dead, and that the soul exists separately after the body dies; a truth very necessary to be asserted in those days, when it was denied by many. Withal, her flesh, her colour, and her strength returning in the twinkling of an eye, she was not in the weak, languishing condition of one who, being worn out with a disease, had given up the ghost; for she arose and walked, Mark 5:42 , being of the age of twelve years. She was not even in the languishing condition of those who come to life after having fainted away, but was in a state of confirmed good health: for it appears she was hungry, and therefore Jesus commanded to give her meat, Luke 8:55 . And her parents, seeing her flesh, and colour, and strength, and appetite returned thus suddenly with her life, were unmeasurably astonished at the miracle, Luke 8:56 , as well they might. He charged them, however, that they should tell no man what was done, an injunction which could not mean that her parents were to keep the miracle a secret, which was impossible to be done; for as the whole family, their friends, and all the people collected together to mourn, were witnesses of her death, so her restoration to life could not be hid from them, nor from any that had communication with them. But he meant, that they should not officiously blaze it abroad, nor even indulge the inclination which they might feel to speak of a matter so astonishing. The reason was, the miracle spake sufficiently for itself. Accordingly Matthew here tells us, The fame of it went abroad into all that land — Words which imply not only that the report of it was spread throughout that country, and that it was much spoken of, which, all circumstances considered, it could not fail to be, but that the truth of it was inquired into by many, and that upon inquiry the reality of the miracle was universally acknowledged; and, as this is the proper meaning of the observation concerning this or any other of our Lord’s miracles, (namely, that the fame of them went abroad, ) so the evangelists, by thus openly and frequently appealing to the notoriety of the facts, have given us all the assurance possible of the reality of the miracles which they have recorded. See Macknight. It may not be improper to observe here that Christ raised three dead persons to life: this child, the widow’s son, and Lazarus; one newly departed, another on the bier, the third smelling in the grave: to show us that no degree of death is so desperate as to be past his help. Matthew 9:26 And the fame hereof went abroad into all that land. Matthew 9:27 And when Jesus departed thence, two blind men followed him, crying, and saying, Thou Son of David, have mercy on us. Matthew 9:27-30 . And when Jesus departed thence — Namely, from the ruler’s house; two blind men, who probably had heard of his being there, and waited for his coming out; followed him — As he went through the streets, crying, and saying, Thou Son of David, have mercy on us — The title which they here give him, shows that they believed him to be the Messiah; for, at this time, it was not only universally understood that the Messiah would be a descendant of David, but Song of Solomon of David was one of the names then ascribed to him by the Jews; see Matthew 12:23 ; and Matthew 22:42-45 . As these men were blind, they could have no evidence of Christ’s miracles from their senses. They believed them, therefore, on the testimony of others who had seen them. Viewed in this light, their persuasion of Christ’s power to cure them was an exercise of faith highly commendable in them, and which reflected great honour upon Jesus, as on the one hand it showed their sincerity and freedom from the prejudices which blinded the minds of the generality of the Jews; and, on the other, the truth and notoriety of his miracles. It was, therefore, for the glory of God and for the edification of others, that the strength of their faith should be discovered. This was done by their persevering to importune him to have mercy upon them, notwithstanding he seemed at the first to refuse them, and by the answer which they returned to his question concerning their faith. Then — When their faith was thus sufficiently manifested, he touched their eyes, saying, According to your faith be it unto you — And immediately on his speaking these words, their eyes were opened. Such is the mighty power of the prayer of faith, and such is the honour wherewith Christ often crowns it! And Jesus straitly charged them, &c. — “The word ???????????? , thus translated, is rendered by Phavorinus, to charge, to command, to appoint with authority: by Hesychius, to command, or charge with a threat. It signifies a rational, not a passionate earnestness and vehemence.” — Hammond. Christ’s command of silence, says Baxter, (namely, concerning the miracle,) “was partly to give us an example of avoiding ostentation and hypocrisy, and to be content with the approbation of God alone.” Of other reasons why he forbade his miracles to be divulged, see note on Matthew 8:4 . These men, however, were so overjoyed on account of the miracle which Christ had wrought for them, and so full of gratitude to him for the restoration of their sight, that they could not forbear speaking of it wherever they came; by which means his fame was spread abroad in all that country. It had been expressly foretold by the prophet, that the Messiah should open the eyes of the blind; (see Psalm 146:8 ; Isaiah 35:5 ; Isaiah 42:7 ;) and this is the first instance recorded by the evangelists in which Jesus proved himself to be the Messiah, by fulfilling those predictions. Matthew 9:28 And when he was come into the house, the blind men came to him: and Jesus saith unto them, Believe ye that I am able to do this? They said unto him, Yea, Lord. Matthew 9:29 Then touched he their eyes, saying, According to your faith be it unto you. Matthew 9:30 And their eyes were opened; and Jesus straitly charged them, saying, See that no man know it . Matthew 9:31 But they, when they were departed, spread abroad his fame in all that country. Matthew 9:32 As they went out, behold, they brought to him a dumb man possessed with a devil. Matthew 9:32-34 . As they went out — Namely, the men that had been blind; behold, they brought to him a dumb man — Whose dumbness was owing to his being possessed with a devil. From the circumstance of this demoniac’s being dumb, Erasmus conjectures that he was also deprived of the use of his reason. If so, being insensible of his own misery, he had as little inclination as ability to apply for a cure. He could not even make his misery known by signs, and therefore needed to be brought to the Saviour by others. And when the devil was cast out — Namely, by the powerful word of Jesus; the dumb spake — Readily, dist

Expositor's Bible Commentary Matthew 9:1 And he entered into a ship, and passed over, and came into his own city. Chapter 8 The Signs of the Kingdom - Matthew 8:1-34 - Matthew 9:1-35 REFERRING to Matthew 4:23 , we find the work of Christ at the beginning of His ministry summarised as teaching and preaching and healing all manner of diseases. Of the teaching and preaching we have had a signal illustration in what is called the Sermon on the Mount; now the other great branch of the work is set before us in a group of miracles, filling up almost the whole of the eighth and ninth chapters. The naturalness of the sequence will be at once apparent. If men had needed nothing more than counsel, guidance, rules of life, then might the Gospel have ended when the Sermon on the Mount was concluded. There are those who think they need nothing more; but if they knew themselves they would feel their need not only of the Teacher’s word, but of the Healer’s touch, and would hail with gladness the chapters which tell how the Saviour dealt with the poor leper, the man with the palsy, the woman-with the fever, those poor creatures that were vexed with evil spirits, that dead damsel in the ruler’s house. We may well rejoice that the great Teacher came down from the mountain, and made Himself known on the plain and among the city crowds as the mighty Healer; that His stern demand for perfect righteousness was so soon followed by that encouraging word, so full of comfort, for such as we: "I came not to call the righteous, but sinners." { Matthew 9:13 } The healing, then, is quite as essential as the teaching. The Sermon points out the way, unfolds the truth; but in the touch and word of the King Himself is found the life. The Christ of God had come, not as a mere Ambassador from the court of heaven to demand submission to its laws, but as a mighty Saviour, Friend, and Comforter. Hence it was necessary that He should make full proof of His mission in this respect as well as in the other; and accordingly the noble ethics taught on the mount are followed by a series of heavenly deeds of power and lovingkindness done in the plain. The group in chaps, 8. and 9. is well fitted to give a comprehensive view of Christ’s power and willingness to save. If only they were looked at in this intelligent way, how the paltry prejudices against "miracles" (a word, let it be observed, not once to be found in this Gospel) would vanish. Miracles, wonders, prodigies-how incredible in an age of enlightenment! Yes; if they were introduced as miracles, wonders, prodigies; but they are not. They are signs of the kingdom of heaven-just such signs of it as the intelligent reason demands; for how otherwise is it possible for One Who comes to save to show that He is able to do it? How could the people have been expected to welcome Him as a Saviour, unless He had taken some means to make it evident that He had the power as well as the will to save? Accordingly, in consonance with what enlightened reason imperatively demands of such a One as He claims to be, we have a series of "mighty deeds" of love, showing forth, not only His grace, but His power-power to heal the diseases of the body, power over the realm of nature, power over the unseen world of spirit, power to forgive and save from sin, power to restore lost faculties and conquer death itself. Such are the appropriate signs of the kingdom spread before us here. Let us look first at that which occupies the foremost place, - power to heal disease. The diseases of the body are the outward symptoms of the deep-seated malady of the spirit; hence it is fitting, that He should begin by showing in this region His will and power to save. Yet it is not a formal showing of it. It is no mere demonstration. He does not seek out the leper, set him up before them, and say, "Now you will see what I can do." All comes about in a most simple and natural way, as became Him Who was no wonder-worker, no worker of miracles in the vulgar use of that word, but a mighty Saviour from heaven with a heart of love and a hand of power. THE LEPER. { Matthew 8:1-4 } "And when He was come down from the mountain, great multitudes followed Him. And behold, there came to Him a leper." What will He do with him? Should He say to him, "Poor man, you are too late-the sermon is done?" or should He give him some of the best bits over again? No, there is not a sentence in the whole of it that would be any answer to that cry, "Lord, if Thou wilt, Thou canst make me clean." What does He do, then? "Jesus put forth His hand, and touched him, saying, I will: be thou clean. And immediately his leprosy was cleansed." Is it, then, a great stumbling-block in your way, O nineteenth-century critic, that you are expected to believe that the Lord Jesus actually did heal this leper? Would it take the stumbling-block away to have it altered? Suppose we try it, amended to suit the "anti-supernaturalism" of the age. "And behold, there came a leper to Him, saying, Lord, if Thou wilt, Thou canst make me clean. And Jesus put out His hand, and motioned him away, saying, Poor man, you are quite mistaken, I cannot help you. I came to teach wise people, not to help poor wretches like you. There are great laws of health and disease; I advise you to find them out, and obey them: consult your doctor, and do the best you can. Farewell." Oh, what nonsense many wise people talk about the difficulty of believing in Divine power to heal! The fact is, that if Christ had not proved Himself a healer, men could not have believed in Him at all. There could have been no better introduction to the saving work, of the Christ of God. Leprosy was of all diseases the most striking symbol of sin. This is so familiar a thought that it need not be set forth in detail. One point, however, must be mentioned, as it opens up a vein of tender beauty in the exquisite simplicity of the story-the rigorous separation of the leprous from the healthy, enforced by the ceremonial law, which made it defilement to touch a leper. Yet "Jesus stretched forth His hand, and touched him." "He was holy, harmless, undefiled, separate from sinners"; therefore He could mingle with them, contracting no stain Himself, but diffusing health around Him. He could take no defilement from the leper’s touch; the current was all the other way: "virtue" went out of Him, and flowed in healing streams through the poor leper’s veins. O lovely symbol of the Saviour’s relation to us sinners! He has in His holy Incarnation touched our leprous humanity; and remaining stainless Himself, has set flowing a fountain of healing for all who will open to Him hearts of faith and let Him touch them with His pure heart of love. Those were most wonderful words spoken on the mount: they touch the conscience to the quick and fire the soul with heavenly aspiration; but this touch of the leper goes to our hearts, for it proves to us that, though the time is coming when He shall sit as Judge and say to all the sinful, "Depart from Me," as yet He is the loving Saviour, saying, "Come unto Me, ye weary," and touching the leprous into health. That our Saviour was totally averse to anything at all sensational, and determined rather to repress than encourage the mere thirst for marvels, is evident from the directions given to the leper to say nothing about what had happened to him, but to take the appointed method of giving thanks to God for his recovery, at the same time registering the fact, so that while his cure should not be used to gather a crowd, it might be on record with the proper authorities as a witness to the truth of which it was a sign. THE CENTURION’S SERVANT. { Matthew 8:5-13 } This case, while affording another valuable illustration of the Master’s willingness and power to save, differs in several important points from the first, so that the lesson is widened. First and chiefly, the application was from a Gentile; next, it was not on his own behalf that the centurion made it, but on behalf of another, and that other his servant; and, further, it was a request to heal a patient out of sight, out of knowledge even. as it would seem. Each of these particulars might suggest a doubt. He has healed this Jew; but will He listen to that Gentile? He has responded to this man’s own cry; but will He respond when there is no direct application from the patient? He has cured this man with a touch: but can he cure a patient miles away? The Saviour knew well the difficulties which must have lain in the way of this man’s faith. He has evidence, moreover, that his is genuine faith, and not the credulity of superstition. One could readily imagine an ignorant person thinking that it made no difference whether the patient were present, or a thousand miles away: what difference does distance make to the mere magician? But this man is no ignorant believer in charms and incantations. He is an intelligent man, and has thought it all out. He has heard of the kingdom of heaven, and knows that this is the King. Reasoning from what he knows of the Roman kingdom, how orders given from a central authority can be despatched to the outskirts, and be executed there with as great certainty as if the Emperor himself had gone to do it, he concludes that the King of the spiritual world must in like manner have means of communication with every part of His dominion; and just as it was not necessary, even for a mere centurion, to do personally everything he wanted done, having it in his power to employ some servant to do it, so it was unreasonable to expect the King of heaven Himself to come in person and heal his servant: it was only necessary, therefore, that He should speak the word, and by some unseen agency the thing would be done. At once the Saviour recognises the man’s thoughtful intelligence on the subject, and, contrasting with it the slowness of mind and heart of those of whom so much more might have been expected, "He marvelled, and said to them that followed, Verily I say unto you, I have not found so great faith, no, not in Israel." The thought of this immediately suggests to Him the multitudes that shall exercise a similar faith in ages to come, and in lands far off; and, as on the mount, when He looked forward to the great future, His heart yearned over the mere hearers of the word shut out at last: so here He yearns with a great yearning over His unbelieving countrymen, whose exclusion at last from the heavenly kingdom would be felt with all the sharper pain that such multitudes from far less favoured lands were safe within - at home, with the patriarchs of the chosen nation - while they, the natural heirs of the kingdom, were exiles from it for evermore. Hence the wail and warning which follow His hearty appreciation of the centurion’s faith: "And I say unto you, that many shall come from the east and the west, and shall sit down with Abraham, and Isaac, and Jacob, in the kingdom of heaven: but the sons of the kingdom shall be cast forth into the outer darkness: there shall be weeping and gnashing of teeth." How fared it with the centurion’s appeal? Was it any hindrance that he was a foreigner, that he made it not for himself but for a servant, and that the patient was so far away? None whatever. As he rightly judged, the King of heaven had resources in abundance to meet the case. Without the least hesitation, Jesus said to 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." THE FEVER PATIENT. { Matthew 8:14-15 } The leprosy and palsy were symbols of sin wholly possessing its victims: the one suggestive of the state of those who are positively defiled by sin, the other of the condition of those who, though sound to all outward appearance, are simply wanting in inward life, paralysed in that part of their being which constitutes life. These two cases, then, were most suitable for setting forth the saving power of the Christ of God as regards the unconverted, be they Jew or Gentile. This third cure is within the circle of the disciples. It is a case of fever in the home of Peter. It therefore fitly suggests the diseases to which those are still liable who have come to Christ and been healed of their leprosy or palsy, the chronic disease which defiled or paralysed them in time past; but who are still liable to contagion, still exposed to attacks of fever, acute diseases which, though temporary, are most dangerous, and, just as certainly as the others, need the touch of the Great Physician for their healing. These fevers separate us from Christ and unfit us for His service; but they need not continue to do this, for if only we allow Him to enter the house and touch us, the fever will cease; and, like this patient in the home of Peter, we may at once arise and minister unto Him. The three specific cases which have been so appropriately selected and given in detail are followed by a general enumeration of a number of similar ones dealt with in like manner, "when the even was come" - the whole experience of that eventful day leading to the joyful recognition of the fulfilment of a grand prophetic word spoken long ago of the Messiah that was to come: "Himself took our infirmities, and bare our sicknesses." The quotation is most suggestive. It raises the question of our Lord’s personal relation to disease. We have seen reason to believe that disease could not contaminate His holy flesh; and certainly we never read of His suffering from any sickness of His own. Did He then know nothing personally of disease and fleshly infirmity? If not, how could He be tempted in all points like as we are? The solution seems to lie in this most interesting quotation. It is not a literal citation from the Septuagint, but it is a thoroughly fair and true reproduction of the idea of the prophet; and it clearly suggests to the mind that the Christ’s relation to human sickness was of the same kind as His relation to human sin. Though personally He had no sin, yet "He was made sin for us," so that He felt the intolerable weight pressing Him down as in the garden, and the awful darkness wrapping Him round as on the cross. In the same way, even though His flesh may never actually have been subjected to physical disease, He nevertheless could not remove diseases from others without bearing them Himself. Ah! it cost Him far more than we are apt to think, to say, "I will, be thou clean." It was only by the sacrifice of His life that He could take away the sin of the world; and we believe that it was only by the sacrifice of a part of His life that He could take away the disease of a sufferer. When He said, "Somebody hath touched Me, for virtue has gone out of Me," we may be sure it was no mere jostling of the crowd: it was an outflow of His life, a partial shedding, so to speak, of His precious blood. Just as later, in the words of St. Peter, "He bare our sins in His own body on the tree," so already "Himself took our infirmities and bare our sicknesses." THE IMPULSIVE SCRIBE. { Matthew 8:18-20 } The two incidents which follow, though at first sight apparently different in character from the great majority of the group, are quite in place among the mighty deeds of the Master, manifesting, as they do, His penetrating insight into character. To all appearance there could have been no better offer than that of the impulsive scribe - "Master, I will follow Thee whithersoever Thou goest"; and, had it been made with a full understanding of all it meant, it would beyond all question have been at once accepted; but He Who "knew what was in man" saw at once what manner of man this was - how he was quite unprepared for the hardships he would have to undergo; and therefore, while by no means declining the offer, He gives him fair warning of what he might expect, in these memorable words: "The foxes have holes, and the birds of the air have nests; but the Son of man hath not where to lay His head." There is infinite pathos in the words. Moreover, the form in which the truth is put, while fitted effectually to deter the selfish and faint-hearted, would be no discouragement to a truly devoted and courageous soul, but would rather fire it with a holier ardour to follow the Son of man anywhere, at whatever cost, rejoicing to be "counted worthy to suffer shame" and loss "for His name." THE HESITATING DISCIPLE. { Matthew 8:21-22 } This case is one of the opposite description. Judging from the way in which the scribe had been dealt with, it might have been expected that when this disciple asked to be excused for a time, in order to discharge a duty which seemed so urgent, the answer would have been one not only allowing but even enforcing the delay. But no. Why the difference? Again, because the Master saw "what was in man." This was no impulsive, impetuous nature which needed a word of caution, but one of those hesitating natures which need to be summoned to immediate decision. It would seem also, from the peculiar expression, "Leave the dead to bury their own dead" (R.V), that he belonged to an ungodly family, to associate again with whom at such a critical time in his history would be most prejudicial; and it must be remembered that it would not have been the mere attending of the funeral; there were the laws of uncleanness, which would oblige him, if he went, to stay many days; and meantime the golden opportunity might be gone. Thus are we guarded against the two opposite dangers - the one besetting the eager and impulsive, the other the halting and irresolute. In neither case are we told what the result was. We may surmise that the scribe disappeared from view, and that the other joined the party in the boat; but "something sealed the lips of that Evangelist"; from which we may perhaps infer that his main object in relating the two incidents was, not to give information of them, but to show forth the glory of the Master as the Searcher of hearts; to signalise the fact that He was no less Master of the minds than of the bodies of men. THE STORM STILLED. { Matthew 8:23-27 } It was not enough that the Saviour of mankind should have power to grapple with disease and skill to search the hearts of men: He must be Master not only of life, but of its environment too. That He is becomes apparent before the boat which carries the little company reaches the other side of the lake. One of those tempests which often lash the Sea of Galilee into sudden fury has burst upon them, and the little boat is almost covered with the waves. Here is a situation beyond the reach even of the Great Physician, unless indeed He be something more. He is something more. He is Lord of nature, Master of all its forces! Must He not be? He has come to reveal the unseen God of nature; must He not then make it manifest, now that the occasion calls for it, that winds and waves are "ministers of His, that do His pleasure?" Again, it is no mere "miracle," no mere marvel which He works in the salvation of His terrified disciples - it is a sign, an indispensable sign of the kingdom of heaven. The story is told with exquisite simplicity, and with all the reality of manifest and transparent truthfulness. "He was asleep" - naturally enough after the fatigues of the day, notwithstanding the howling of the storm; for why should He fear wind or wave? Is there not a promise here for all His followers when tempest-tossed: "So He giveth His beloved sleep"? His disciples let Him sleep as long as they dare; but the peril is too imminent now. So they come to Him and awake Him, saying, "Save, Lord; we perish!" Though no concern for Himself would ever have disturbed His slumber, the first cry of His disciples rouses Him at once to action. The resources of His human nature, beyond which He never went for the purpose of meeting His own personal needs, had been completely exhausted; but there is no diminution of His power to save those who call upon Him. Without any trace remaining of weariness or weakness, He hastens to relieve them. First, He quiets the tempest in the disciples’ hearts, rebuking their unbelief and calming their fears; then He stills the storm without, rebuking the winds and the sea; "and there was a great calm." It reads like the story of creation. No wonder the astonished disciples exclaimed: "What manner of man is this, that even the winds and the sea obey Him?" DEMONS CAST OUT. { Matthew 8:28-34 } Visible nature is not man’s sole environment. There is an unseen universe besides; and He Who would be Saviour of mankind must be Master there as well. That this also is sure is now proved beyond a doubt. For it is important to observe that this is not an ordinary case of healing, otherwise its true place would have been with the group of bodily diseases at the beginning of this series. When we consider its salient features, we see that it is just in its right place, closely following, as it does, the stilling of the storm. There are storms in the spiritual world, more terrible by far than any in the realm of nature; and it is necessary that these darker storms be also subject to the control of the Saviour of mankind. "The prince of the power of the air" and all his legions must be subject to the "Son of man." And this subjection, rather than the cure of the individual sufferers, is the salient feature of the passage. It is not the men, but the demons possessing them, who cry out, "What have we to do with Thee, Jesus, Thou Son of God? art Thou come hither to torment us before the time?" Well did these evil spirits know who He was; and well, also, did they know that He was mightier than they, and that the time was coming when they would be put entirely under His feet: "Art Thou come to torment us before the time?" The sequel has been the occasion of much cavil. It has been represented as entirely beyond the bounds of rational belief; but why? The whole subject of demoniacal possession is a most difficult one; but many of the calmest and deepest thinkers, quite apart from the testimony of the Gospel, have found themselves unable to explain a multitude of dark facts in history and experience apart from the reality of demoniacal influence. If a spirit can exercise a malign influence on a man, why not on an animal? Moreover, seeing that the keeping of these swine was an open breach of the law, what difficulty is there in supposing that Christ should allow their destruction, especially when we consider that this transference of the malign influence not only made more apparent His absolute control over the spirits of evil, but taught a most striking and instructive lesson as to their affinities? For certain persons there is no more instructive and no more needful passage in Scripture than this. The difficulty is, that those who prefer to keep their swine will not welcome the mighty Exorcist, but, like these people of old, beseech Him to "depart out of their coasts." SINS FORGIVEN. { Matthew 9:1-13 } Master of disease-Searcher of hearts-Master of the forces of nature-Master of the powers of the Unseen: is not this enough? Not yet; He must make it evident that "the Son of man hath power on earth to forgive sins." To heal the diseases of the body was a great and blessed thing to do, but it was not thorough work; for what are all these varied diseases-leprosy, fever, palsy-but symptoms of one great disorder which has its roots, not in the flesh, but in the soul, a disease belonging to that region of the unseen, in which He has now made manifest His power-the dark disease of sin. The time has now come to show that He can deal effectually with it; and immediately on His return to His own side of the lake, the opportunity presents itself. "They brought to Him a man sick of the palsy, lying on a bed." As a case of palsy, it is not new. The centurion’s servant was a palsy case; and though from His treatment of it, as of the leprosy and fever, it might fairly have been inferred that He could deal also with that which was deeper, it was not enough to leave it to inference-it must be made manifest. It may have been that the disease of this man had been in some special manner connected with previous sins, so that his conscience may have been the more exercised as he looked back over his past life; but whether this was so or not, it is obvious that his conscience was at work, -that much as his palsy may have troubled him, his guilt troubled him much more. Why, otherwise, should the Saviour have addressed him as He did, making no reference to the disease, but dealing directly with his spiritual condition? Moreover, the special affection shown in the Saviour’s mode of address seems to indicate His recognition of that broken and contrite spirit with which the Lord is well pleased. It would scarcely be too strong to translate it thus: "My dear child, be of good cheer; thy sins are forgiven." The Saviour is coming closer and closer to human need, dealing more and more thoroughly with the world’s want and woe. If we look at it aright, we cannot but recognise it as really a greater thing to heal the deep disease of the soul, than to heal any or all of the diseases of the body, greater even than to still the storm or rule by superior power the spirits of evil. For here there is something more needed than power or skill, even though both be infinite. We have already had a glimpse of the need there was, even in taking away human sickness, that the Healer Himself should suffer. But deeper far is this necessity if the disease of the soul is to be reached. It is only the Lamb of God that can take away the sin of the world. These scribes were right for once when they made more of this claim than of any that had gone before, saying within themselves, "This man blasphemeth"; "Who can forgive sins but God only?" How could He prove to them His power actually to forgive the man’s sins? A demonstration of this is quite impossible; but He will come as near to it as may be. He has already recognised the faith of the bearers, and the penitence of the man himself; just as quickly He discerns the thoughts of the scribes, and gives them proof that He does so by asking them, "Wherefore think ye evil in your hearts?" Then, answering their thought (which was, "He is only saying it"), He replies in effect, "It is indeed as easy to say one thing as another, if saying is all; but that you may be sure that the saying of it is not all, I shall not repeat what I said before, the result of which from the nature of the case you cannot see, but something else, the result of which you shall see presently"; whereupon, turning to the sick of the palsy, He said: "Arise, take up thy bed, and go unto thine house. And he arose, and departed to his house." With characteristic reticence, the sacred historian says nothing of the feelings of the happy man as he hied him home with a double blessing beyond the power of words to tell. Is it possible to imagine any better proof that could have been given of Christ’s authority to forgive sins? Let those who have a horror of anything extraordinary suggest some way in which this assurance could have been given without any manifestation of superhuman power. If they cannot, why continue those unreasoning objections to the kind of proof He did give, when no other proof can be even suggested that would have at all suited the purpose? The purpose was accomplished, so far at least as the people were concerned. Whether the scribes found some way of evading the conclusion, the Evangelist does not say; but he does say that "when the multitudes saw it, they marvelled," or, as the probably more correct version of the Revisers gives it, "they were afraid." This is true to nature, for now they knew that they stood in the presence of One Who could look them through and through, and touch them in their sorest spot; so it was natural that their first feeling should be one of awe. Still, they could not but be thankful at the same time that there was forgiveness within their reach; so quite consistently the narrative proceeds-And they "glorified God, which had given such power unto men." Now that His power to deal with sin is made so apparent, it is time to let it be known that all sinners are welcome. Hence most appropriately there follows the call of one from among the most despised class to take a place among His closest followers. We can well understand how the modest Matthew, who never mentions anything else about himself, was glad to signalise the grace of the Master in seeking out the hated and despised publican. Not only does Christ welcome him, but consents to sit at meat with his former associates; { Matthew 9:10 } and when the self-righteous Pharisee complains, He takes occasion to speak those memorable words, so full of warning to those who think themselves righteous, so full of comfort to those who know themselves sinners: "They that be whole need not a physician, but they that are sick I am not come to call the righteous, but sinners to repentance." DEATH VANQUISHED. { Matthew 9:14-26 } The focal point of the passage is the chamber of death in the house of Jairus. There we earn that He Who had shown Himself to be Lord of nature and of human nature, Master of the spirits of evil, and Saviour from sin, is also Conqueror of Death. He needs no preparation for the encounter. The summons comes to Him in the midst of a discourse, yet He asks not a moment’s delay, but sets out at once; on the other hand, He is in no haste, for He has time to attend to another sufferer by the way; and there is no exhaustion afterwards, for He deals with another case, and still another, on His way back. The question with which He was engaged when the summons came was one raised by the disciples of John, who, as we learn from the other accounts, were prompted by the Pharisees in the hope of exciting antagonism between the followers of John and of Jesus. Perhaps also they had the hope of setting Him at variance with Himself, for had He not declared that one jot or one tittle should not pass from the law till all was fulfilled? Why, then, did not His disciples fast? To this it might have been answered that the frequent fasts observed by Pharisees, and also by the disciples of John, were not really appointed by the law, which prescribed only one day of fasting in the year-the great atonement day. But the Saviour gives an answer of much wider scope and farther-reaching significance. There was involved, not the question of fasting only, but of the entire ceremonial law; and He disposes of it all by a series of characteristic illustrations, each of them as good as a volume on the subject could have been. The first of these illustrations sets the true principle of fasting in full, clear light by a simple question-"Can the children of the bride chamber mourn, as long as the bridegroom is with them? but the days will come, when the bridegroom shall be taken away from them, and then shall they fast." There is here much more to think of besides the answering of the question. There is a treasury of valuable suggestion in His calling Himself the Bridegroom, thus applying to Himself the rich imagery of the Old Testament on this theme; while at the same time He adopts the very figure which John himself had used in order to mark his relation to Jesus as the Bridegroom’s friend; { cf . John 3:29 } and it is especially worthy of note how this keeps up the Gospel idea, -the great joy, as of a marriage, in the yielding of the heart to Christ. No less striking is His touching reference to the dark days coming, the first distinct foreshadowing of the Cross. It has been well said by a German writer, "What man has ever looked so calmly, so lovingly ( lieblich ), from such a height into such an abyss!" from the position of the Bridegroom of humanity to that of the outcast on the Cross. Ah! the shadow of that Cross is never off Him, not even when He is exulting in His bridegroom joy. But these are only incidental suggestions; the main idea is the true principle of fasting, which, like all the observances of the New Testament, must be the expression of that which is in the heart. Let the heart only be true, and when the Bridegroom of the heart is present, fasting will be entirely out of the question; but when He is absent no rule will be needed-they will fast as the natural expression of their sorrow. The two companion illustrations which follow set in the clearest light the large subject of the relation of the new dispensation to the old in respect of forms. As to substance, He had already made it plain that the old was not to be destroyed, nor even superseded, but fulfilled, to its last jot and tittle, as harvest fulfils seed-time. But as to form, the case was entirely different.