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Matthew Chapter 8
Commentary by Matthew Henry
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, verses
1-4. II. His curing a palsy and fever, verses 5-18. III. His
communing with two that were disposed to follow him, verses
19-22. IV. His controlling the tempest, verses 23-27. V. His
casting out devils, verses 28-34.
The Leper Healed.
Matthew 8:1-4 ––
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 loath 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 wherever 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 these verses we have an account of Christ's cleansing a
leper. It should seem, by comparing Mark 1:40, and Luke
5:12, 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 leprosy? 2 Kings 5:7. Christ proved
himself God, by recovering many from the leprosy, and
authorizing his disciples, in his name, to do so too
(Chapter 10:8), and it is put among the proofs of his being
the Messiah, Chapter 11:5. He also showed himself to be the
Savior 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 (Leviticus 13
and 14), 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 honor 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, Romans 8:3. The law discovered sin (for by the
law is the knowledge of sin), and pronounced sinners
unclean; it shut them up (Galatians 3:23), 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 perfects 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 will, You can
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 may
be 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 favor; "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,
verse 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
spoke 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 fed, 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 (Exodus 4:7), 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 was 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,
Leviticus 14:2. 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 recompense 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.
Matthew 8:5-13 ––
5 And when Jesus was entered into
Capernaum, there came unto him a centurion, beseeching him,
6 And saying, Lord, my servant lies 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 marveled, 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, Chapter 4:13. 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, favored 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, Isaiah 8:8), 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
un-circumcision, 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 succor 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 honor; 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 honor,
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 lies 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, 1 Samuel 30:13),
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 (verse 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
(Job 31:13, 15), 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 (verse 7), he expressed himself with the more
humbleness of mind. Note, Humble souls are made more humble,
by Christ's gracious condescension to them. Observe what was
the language of his humility; Lord, I am not worthy that
thou should come under my roof (verse 8), which speaks mean
thoughts of himself, and high thoughts of our Lord Jesus. He
does not say, "My servant is not worthy that thou should
come into his chamber, because it is in the garret;" But I
am not worthy that thou should 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? Jeremiah 23:23.
(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 (James 2:16), 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, & context. 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 says my
Lord unto his servant? When his will crosses our own, his
must take place, and our own be set aside. [2.] Such
servant’s 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 (verse 7); not I
will come and see him--that had evinced him a kind Savior;
but, I will come and heal him--that shows him a mighty, an
almighty Savior; 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 favor 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 (John 4:47-49), 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 honor 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
condescension 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, verses 10-12. 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 honor have all true believers), but
he admired him and applauded him: that honor 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 marveled; 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, Genesis 31:1. 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 marvelous
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, Honor 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 21:3. 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,
Romans 11:14. They were Abraham's seed; in jealousy for that
honor, 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,
verse 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, Luke 4:27. Christ gives us here an idea, First, of the
persons that shall be saved; many from the east and the
west: he had said (Chapter 7:14), 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, Hebrews 2:10. He will
come with ten thousands of his saints (Jude 14), with such a
company as no man can number (Revelation 7:9); with nations
of them that are saved, Revelation 21:24. 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, Malachi 1:11. The elect will be gathered from
the four winds, Chapter 24:31. 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 (1 Kings
14:14), soon after which they flocked into the church in
great multitudes, Isaiah 60:3, 4. 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, 2 Thessalonians 2:1. 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, Galatians 3:14. This makes Zaccheus
a son of Abraham, Luke 19: 9. 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 labors, 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 (Revelation 3:21); as at a table; that is the
metaphor here; they shall sit down to be feasted; which
denotes both fullness of communication, and freedom and
familiarity of communion, Luke 22:30. 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, verse 12.
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, Romans 11:20;
9:31. 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, Romans 11:8-10. A people so
un-churched 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, verse 13. Observe,
(1.) What Christ said to him: he said that which made the
cure as great a favor 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, Job 42:10. It was a great honor
which Christ put upon this centurion, when he gave him a
blank, as it were; Be it done as thou believe. 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 spoke, 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, pręsertim 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.
Matthew 8:14-17 ––
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 Chapter 9 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 verse 18, & the context 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, verse 20. 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 chronic
disease, the fever an acute disease, but both were brought
to Christ.
2. The cure, verse 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
favor, 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 honored; 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, verse 16. (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, verse 17. 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
(Isaiah 53:4), Surely he hath borne our griefs, and carried
our sorrows: it is referred to, 1 Peter 2:24, 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.
Matthew 9:18-22 ––
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, verse 18. 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 16:9);
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 loath 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 (verse 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 Corinthians 1:20. 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 go. 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, verse 20. He let him know that this Son of
man, whom he is so eager to follow, has not where to lay his
head, verse 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 endeavors 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 (Psalm 104:17); nests in the field;
some of them nests in the house; in God's courts, Psalm
84:3. 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 8:2. Christ submitted to this, not only that
he might in all respects humble himself, and fulfill the
scriptures, which spoke 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 Corinthians
8:9.
[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 14:28), 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 (verse 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 (verse 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 color of discharging
our debts to the world; here therefore we have need to
double our guard.
(2.) Christ's disallowing of this excuse (verse 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 verses before, 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 wills, nor of him
that runs, but of God that shows mercy; he calls whom he
will, Romans 9:16. 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, 1 Samuel 3:10. 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 (Numbers 6:6-8); nor was the high priest to defile
himself for the dead, no, not for his own father, Leviticus
21:11, 12. And Christ requires of those who would follow
him, that they hate father and mother (Luke 14:26); 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.
Matthew 8:23-27 ––
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 marveled, saying, What
manner of man is this, that even the winds and the sea obey
him!
Christ had given sailing orders to his disciples (verse 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 Savior 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, verse 20.
1. There arose a very great storm, verse 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 John 11:4. One would
have expected, that having Christ with them, they should
have had a very favorable 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
(Isaiah 54:11); 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 watching 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
(Psalm 4:8), as Peter, Acts 12:6. 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, verse
25. 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
2:21. 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
Savior. (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
succor: then the Lord Jesus awaked, as one refreshed, Psalm
78:65. Christ may sleep when his church is in a storm, but
he will not out-sleep himself: the time, the set time to
favor his distressed church, will come, Psalm 102:13.
1. He rebuked the disciples (verse 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
dishonor 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, Psalm 65:7. 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 honor, 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 (verse 27); The men
marveled. 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 marvelous in
their eyes. Observe, (1.) Their admiration of Christ; What
manner of man is this! Note, Christ is a Non-such; 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 3:8), much less can we control it; but he that
brings forth the wind out of his treasury (Psalm 135:7),
when it is out, gathers it into his fists, Proverbs 30:4. 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, Isaiah 26:4. 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 (Psalm 104:7, 8), as now, at his rebuke, they
fell.
The Devils Cast Out of Two Men.
Matthew 8:28-34 ––
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
(Ephesians 1:21); he spoiled them, Colossians 2:15. It was
observed in general (verse 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, Deuteronomy 7:1. 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 they
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, verse 29. 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, Chapter 16:17. 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 (Chapter 4:3), 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 Savior, for he took not on him the nature of the
angels that fell, nor did he lay hold on them (Hebrews
2:16); 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 excellence 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 (Isaiah
30:33; Matthew 25:41); for the judgment of that day they are
reserved, 2 Peter 2:4. Those malignant spirits that are, by
the divine permission, prisoners at large, walking to and
fro through the earth (Job 1:7), 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, James 2:19. 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, verse 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 (verse 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 departed from them,
except they cause some to fall, Proverbs 4:16. "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 Savior; 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 (verse 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 5:13. 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, verse 33.
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 Savior, 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.
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