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Lying on a bed
Seeing their faith
Be of good cheer
Thy sins be forgiven
thee.
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The scribes were the literati of that time;
and their learning, because not used in dependence on God,
rendered them proud, envious, and obstinate. Unsanctified
knowledge has still the same effect: that light serves only to
blind and lead men out of the way which is not joined with
uprightness of heart. The most sacred truths often become an
occasion of delusion, where men are under the government of
their evil passions.
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God sounds the secrets of all hearts-no sin escapes his
notice; how senseless then is the sinner to think he sins
securely when unseen by men! Let us take heed to our hearts,
as well as to our conduct, for God searches out and condemns
all that does not spring from, and leads not to himself.
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The common punctuation of the above passage almost destroys
the sense: the comma should be placed after easier, and
to say, made the first part of the question.
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Arise, take up thy
bed
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That which to the doctors of the law, the
worldly-wise and prudent, is a matter of scandal, is to the
humble an occasion of glorifying the Most High. Divine things
make a deeper impression on the hearts of the simple multitude
than on those of the doctors, who, puffed up with a sense of
their own wisdom, refuse to receive the truth as it is in
Jesus. The conversion of one rebellious soul is a greater
miracle, and more to be admired than all that can be wrought
on inanimate creatures. He who sees a sinner converted from
the error of his way sees a miracle wrought by eternal power
and goodness. May such miracles be multiplied!
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The receipt of
custom Follow me. And he arose, and followed
him.
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1. Jesus Christ represents himself here as the sovereign
Physician of souls. 2. That all stand in need of his healing
power. 3. That men must acknowledge their spiritual maladies,
and the need they have of his mercy, in order to be healed by
him. 4. That it is the most inveterate and dangerous disease
the soul can be afflicted with to imagine itself whole,
when the sting of death, which is sin, has
pierced it through in every part, infusing its poison every
where.
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Go ye and learn
I am not come to call the
righteous, but sinners
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When the bridegroom shall be taken from them, one
annual fast observed in the primitive Church, called by
our ancestors {Anglo-Saxon} the spring fast, and, by
us, LENT; by the Greeks τεσσερακοστη, and by the Latins,
Quadrigessima. This fast is pretended to be kept by
many, in the present day, in commemoration of our Lord's
forty days' fast in the wilderness; but it does not
appear that, in the purest ages of the primitive
Church, genuine Christians ever pretended that their
quadrigessimal fast was kept for the above purpose.
Their fast was kept merely to commemorate the time
during which Jesus Christ lay under the power of death, which
was about FORTY HOURS; and it was in this sense they
understood the words of this text: the days will
come, bridegroom meant Christ: the time in
which he was taken away, his crucifixion, death, and
the time he lay in the grave. Suppose him dying about twelve
o'clock on what is called Friday, and that he rose
about four on the morning of his own day, (St. John
says, Early, while it was yet dark, Matthew
20:1,) the interim makes forty hours, which was the
true primitive Lent, or quadrigessimal fast. It
is true that many in the primitive Church were not agreed on
this subject, as Socrates, in his Church History, book
v. chap. 22, says, "Some thought they should fast one
day; others two; others more." Different
Churches also were divided concerning the length of the time,
some keeping it three, others five, and others
seven weeks; and the historian himself is puzzled to
know why they all agreed in calling these fasts, differing so
much in their duration, by the name of
Quadrigessima, or forty days' fast: the plain
obvious reason appears to me to have been simply this: They
put DAYS in the place of HOURS; and this absurdity continues
in some Christian Churches to the present day. For more on
fasting, See Clarke on Matthew
6:16.
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It-taketh from the
garment
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Christian prudence requires that the weak, and newly
converted, should be managed with care and tenderness. To
impose such duties and mortifications as are not absolutely
necessary to salvation, before God has properly prepared the
heart by his grace for them, is a conduct as absurd and
ruinous as putting a piece of raw, unscoured cloth on an old
garment; it is, in a word, requiring the person to do the work
of a man, while as yet he is but a little
child. Preachers of the Gospel, and especially those
who are instruments in God's hand of many conversions,
have need of much heavenly wisdom, that they may know to watch
over, guide, and advise those who are brought to a sense of
their sin and danger. How many auspicious beginnings have been
ruined by men's proceeding too hastily, endeavouring to make
their own designs take place, and to have the honour of that
success themselves which is due only to God.
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My daughter is even now
dead To be successful in our applications to God by prayer,
four things are requisite; and this ruler teaches us
what they are.
First, A man should place himself in the presence of
God-he came unto him.
Secondly, He should humble himself sincerely before
God-he fell down before him-at his feet. Mark
5:22.
Thirdly, He should lay open his wants with a holy
earnestness-he besought him greatly. Mark
5:23.
Fourthly, he should have unbounded confidence in the
power and goodness of Christ that his request shall be
granted-put thy hand upon her, and she shall
live. He who comes in this way to God, for salvation, is
sure to be heard. Imposition of hands was a rite
anciently used by the servants of God, through which heavenly
influences were conveyed to the bodies and souls of men. This
rite is still used in certain Churches; but, as there is no
Holy Ghost communicated by it, some suppose it may be as well
omitted. But why is this? Is it not because there is an
unfaithfulness in the person who lays on hands, or an
unfitness in him on whom they are laid? Let the rite be
restored to its primitive simplicity, and God will own it as
he formerly did. But, however this may be, where is the man or
number of men who have authority to abrogate a rite of God's
own appointment? In the appointment of men to the sacred
ministry it should never be omitted: even in these degenerate
days, it may still serve as a sign of the necessity of the
gifts and graces of that Holy Spirit without which no man can
fulfil the work of the ministry, or be the instrument of
saving the souls of them that hear him. When the inventions of
men are put in the place of the ordinances of God, the true
Church of Christ is in great danger.
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The hem of his
garment
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Thy faith hath made thee
whole.
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The chorus of the first stanza being ended, the chief bard
of the foot semichorus sung the second stanza, the
strain of which was taken from the concluding note of the
preceding chorus, which ended, the head semichorus began the
GOL, or lamentation, in which they were answered by that of
the foot, and then, as before, both united in the
general full chorus. Thus alternately were the song and
choruses performed during the night. I have seen a number of
women, sometimes fourteen, twenty-four, or more, accompany the
deceased from his late house to the grave-yard, divided into
two parties on each side the corpse, singing the ULLALOO,
alternately, all the way. That drinking, in what is called the
wake, or watching with the body of the deceased, is
practised, and often carried to a shameful excess, needs
little proof. This kind of intemperance proceeded to such
great lengths among the Jews that the Sanhedrin were obliged
to make a decree, to restrain the drinking to ten cups
each. I mention these things more particularly, because I have
often observed that the customs of the aboriginal Irish bear,
a very striking resemblance to those of the ancient Jews, and
other Asiatic nations. The application of these observations I
leave to others.
It was a custom with the Greeks to make a great noise with
brazen vessels; and the Romans made a general outcry,
called conclamatio, hoping either to stop the soul
which was now taking its flight, or to awaken the person, if
only in a state of torpor. This they did for eight days
together, calling the person incessantly by his name; at the
expiration of which term the phrase, Conclamatum est-all is
over-there is no hope-was used. See the words used in this
sense by Terence, EUN. l. 347. In all probability this
was the θορυβουμενον, the making a violent
outcry, mentioned here by the evangelist. How often, on
the death of relatives, do men incumber and perplex themselves
with vain, worldly, and tumultuous ceremonies, instead of
making profitable reflections on death!
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They laughed him to
scorn.
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Have mercy on us.
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Believe ye that I am able to do
this? They said unto him, Yea,
Lord.
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It was never so seen in
Israel.
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It is a consummate piece of malice to attribute the
works of God to the devil. Envy cannot
suffer the approbation which is given to the excellencies of
others. Those whose hearts are possessed by this vice speak
the very language of the devil. Calumny is but a little
distance from envy. Though all persons may not have as
much envy as the Pharisees, yet they should fear
having some degree of it, as all have the principle
from whence it proceeds, viz. sin.
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Among the people.
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(οις They fainted
And were scattered
abroad Those teachers, in name, have left their successors
behind them; but, as in the days of Christ, so now, God has in
his mercy rescued the flock out of the hands of those who only
fed upon their flesh, and clothed themselves with their wool.
The days in which a man was obliged to give his property to
what was called THE Church, for the salvation of his
soul, Christ being left out of the question, are, thank God,
nearly over and gone. Jesus is the true Shepherd; without him
there is nothing but fainting, fatigue, vexation,
and dispersion. O that we may be led out and in by
him, and find pasture!
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It was customary with the Jews to call their rabbins and
students reapers; and their work of instruction, the
harvest. So in Idra Rabba, s. 2. "The days are
few; the creditor is urgent; the crier calls out incessantly;
and the reapers are few." And in Pirkey Aboth:
"The day is short, the work great, the workmen idle,
the reward abundant, and the master of the household is
urgent." In all worldly concerns, if there be the prospect of
much gain, most men are willing enough to labour; but if it be
to save their own souls, or the souls of others, what
indolence, backwardness, and carelessness! While their
adversary, the devil, is going about as a roaring lion,
seeking whom he may devour; and a careless soul, and
especially a careless minister is his especial prey.
The place of the harvest is the whole
earth: it signifies little where a man works,
provided it be by the appointment, in the
Spirit, and with the blessing of God.
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The subject of fasting, already slightly noticed in
the preceding notes, should be farther considered.
In all countries, and under all religions, fasting
has not only been considered a duty, but also of
extraordinary virtue to procure blessings, and to avert evils.
Hence it has often been practised with extraordinary
rigour, and abused to the most superstitious purposes.
There are twelve kinds of fasts among the Hindoos:-
1. The person neither eats nor drinks for a day and night.
This fast is indispensable, and occurs twenty-nine times in
the year.
2. The person fasts during the day, and eats at night.
3. The person eats nothing but fruits, and drinks milk or
water.
4. He eats once during the day and night.
5. Eats one particular kind of food during the day and
night, but as often as he pleases.
6. Called Chanderaym, which is, to eat on the first
day, only one mouthful; two on the second; and thus continue
increasing one mouthful every day for a month, and then
decreasing a mouthful every day, till he leaves off where he
began.
7. The person neither eats nor drinks for twelve days.
8. Lasts twelve days: the first three days he eats a little
once in the day; the next three, he eats only once in the
night; the next three, he eats nothing, unless it be brought
to him; and, during the last three days, he neither eats nor
drinks.
9. Lasts fifteen days. For three days and three nights, he
eats only one handful at night; the next three days and
nights, he eats one handful if it be brought him, if not, he
takes nothing. Then he eats nothing for three days and three
nights. The next three days and nights he takes only a handful
of warm water each day. The next three days and nights he
takes a handful of warm milk each day.
10. For three days and nights he neither eats nor drinks.
He lights a fire, and sits at a door where there enters a hot
wind, which he draws in with his breath.
11. Lasts fifteen days. Three, days and three nights he
eats nothing but leaves; three days and three nights, nothing
but the Indian fig; three days and three nights, nothing but
the seed of the lotus; three days and three nights, nothing
but peepul leaves; three days and three nights, the
expressed juice of a particular kind of grass called
doobah.
12. Lasts a week. First day he eats milk; second,
milk-curds; third, ghee, i.e. clarified butter; fourth,
cow's urine; fifth, cow's dung; sixth, water; seventh,
nothing.
During every kind of fast, the person sleeps on the ground,
plays at no game, has no connection with women, neither shaves
nor anoints himself, and bestows alms each day.-AYEEN AKBERY,
vol. iii. p. 247-250. How much more simple and effectual is
the way of salvation taught in the BIBLE! But, because it is
true, it Is not credited by fallen man.
FASTING is considered by the Mohammedans as an
essential part of piety. Their orthodox divines term it
the gate of religion. With them, it is of two kinds,
voluntary and incumbent; and is distinguished by
the Mosliman doctors into three degrees: 1. The
refraining from every kind of nourishment or carnal
indulgence. 2. The restraining the various members from every
thing which might excite sinful or corrupt desires. 3. The
abstracting the mind wholly from worldly cares, and fixing it
exclusively upon God. Their great annual fast is kept on the
month Ramzan, or Ramadhan, beginning at the
first new moon, and continuing until the appearance of the
next; during which, it is required to abstain from every kind
of nourishment from day-break till after sun-set of each day.
From this observance none are excused but the sick, the
aged, and children. This is properly the
Mohammedan Lent. See HEDAYAH, prel. Dis. p. LV. LVI.
It is worthy of remark, that these children of the
Bridegroom, the disciples, did not mourn, were exposed
to no persecution, while the Bridegroom, the Lord
Jesus, was with them, but after he had been taken
from them, by death and his ascension, they did
fast and mourn; they were exposed to all manner of
hardships, persecutions, and even death
itself, in some of its worst forms.
Additional Resources
Bibliography
Information
• Key
SRB = Scofield References
SRB = Introduction
JFB = Jamieson, Fausset, Brown Commentary
JFB = Introduction
AC = Adam Clarke Comentary
AC = Chronology by Adam Clarke
OU = OUtline of St. Matthew
Matthew Chapter 9
by Adam Clarke
Verse
1
. He came into his own city
Viz. Capernaum, where he seems to have had his
common residence at the house of Peter. See Matthew
4:13, and ; 8:14.
This verse properly belongs to the preceding chapter.
Verse
2
. Sick of the palsy
See Matthew
4:24.
(οις
),
, a couch or sofa, such as they
reclined on at meals.
The faith of the paralytic person, and the faith of those
who brought him; See Clarke on Mark
2:4.
(οις),
, Son, take courage! Probably he began
to despond, and Christ spoke thus to support his
faith.
Moral evil has been the cause
of all the natural evil in the world. Christ goes to the
source of the malady, which is sin; and to that
as the procuring cause we should refer in all our afflictions.
It is probable that this paralytic person had, in the earnest
desires of his heart, entreated the cure of his soul, leaving
his body to the care of others, as the first miracle of
healing is wrought on his soul. In a state of helplessness,
when we seek above all things to please God, by giving him our
hearts, he often inspires others with the care of our temporal
necessities. It may be necessary to be observed, that it was a
maxim among the Jews that no diseased person could
be healed till all his sins were blotted out. See
Nedarim, fol. 41. Hence our Lord first forgives the
sins, and then heals the body of the paralytic person. This
appears to have been founded on Psalms
103:3. Who forgiveth all thine iniquities, and healeth
all thy diseases. Here pardon precedes
health. See also Psalms
41:3,4. It may be observed, also, that most people are
more in earnest about their souls when in sickness than in
health, and therefore are more earnest in prayer for
salvation.
Verse
3
. This man blasphemeth.
(οις),
comes either from βλαπτειντηνφημην, to
hurt or blast the reputation or credit of
another, or from βαλλεινταιςφημαις, to smite with
reports. Whenever it is used in reference to GOD, it
simply signifies, to speak impiously of his
nature, or attributes, or works. Injurious
speaking is its proper translation when referred to
man.
Verse
4
. Jesus knowing ((οις),
seeing)
their thoughts
In telling them what the
thoughts of their hearts were, (for they had expressed nothing
publicly,) he gave them the fullest proof of his power to
forgive sins; because God only can forgive sins, and God only
can search and know the heart. Jesus pronounced
the man's sins forgiven; and gave the scribes the fullest
proof of his power to do so, by telling them what, in the
secret of their souls, they thought on the subject.
Verse
5
. For whether is easier, to say, Thy
sins be forgiven thee; or to say, Arise, and
walk?
Both are equally easy, and
equally difficult; for both require unlimited
power to produce them. And every thing is equally easy to that
power which is unlimited. A universe can be as easily produced
by a single act of the Divine will as the smallest
elementary part of matter.
Verse
6
. But that ye may know,
External miracles are the proofs of
internal ones. Three miracles are wrought in
this case. (I mean, by miracle, something produced or
known that no power is capable of but that which is
omnipotent, and no knowledge adequate to but
that which is omniscient.) The miracles are these: 1st.
The remission of the poor man's sins. 2d. The discernment of
the secret thoughts of the scribes. 3d. The restoring of the
paralytic, in an instant, to perfect soundness. Thus one
miracle becomes the proof and establishment of another. Never
was a clearer proof of omnipotent energy and mercy brought
under the senses of man. Here is an absolutely perfect miracle
wrought; and here are absolute incontestable proofs that the
miracle was wrought; and the conclusion is the fullest
demonstration of the Divinity of the ever-blessed Jesus.
Being enabled to obey this command was
the public proof that the man was made whole. Such a
circumstance should not pass without improvement. A man gives
proof of his conversion from sin to God who imitates this
paralytic person. He who does not rise and stand
upright, but either continues grovelling on the
earth, or falls back as soon as he is got up, is
not yet cured of his spiritual palsy. When we see a penitent
enabled to rejoice in hope of God's glory, and to walk in the
way of his commandments, he affords us all the proof which we
can reasonably require, that his conversion is real:
the proof sufficient to satisfy himself is the
witness of the Holy Spirit in his own heart; but
this is a matter of which those who are without cannot judge:
they must form their opinion from his conduct, and
judge of the tree by its fruits.
Verse
8
. When the multitudes saw it, they
marvelled
Instead of (οις),
,
wondered, the Codex Vatic. and Cod.
Bezae, with several other MSS. and versions, have
εφοβηθησαν, feared. In the Gothic, and one copy
of the Itala, both readings are conjoined, thus: And
the multitudes seeing it, wondered and feared, and
glorified God. Wondered at the miracle; feared
to offend against such power and
goodness; and glorified God for the works of
mercy which he had wrought.
Verse
9
. Named Matthew
Generally
supposed to be the same who wrote this history of our blessed
Lord. Mathai signifies a gift in Syriac;
probably so named by his parents as implying a gift
from God.
The custom-house, (οις),
-the place
where the taxes levied by the Romans of the
Jews, were collected.
That
is, become my disciple.
How blessed it is to be obedient to
the first call of Christ-how much happiness and glory are lost
by delays, though conversion at last may have taken
place!
Verse 10
. Sat at meat in the
house
Viz. of Matthew, who it appears, from
Luke
5:29, made a great feast on the occasion, thus testifying
his gratitude for the honour done him; and that his friends
and acquaintances might profit by the teaching of his new
master, he invites them to the entertainment that was honoured
by the presence of Christ. His companions, it appears, were
not of the most creditable kind. They were
tax-gatherers (See Clarke on Matthew
5:46.) and sinners, (οις),
, a word which I
believe in general signifies heathens, throughout the Gospels,
and in several other parts of the New Testament. See, among
others, Matthew
11:19;; 26:45;
Mark
2:15-17;; 14:41;
; Luke
5:30-32;; 6:32-34;;
7:34,37,39
; Luke
15:1,2,7,10; ; 19:7;;
24:7;
; John
9:16,24,25,31 ; ; Romans
5:8; Galatians
2:15; ; Hebrews
7:26; ; 1 Peter
4:18; in most, if not all of which places, it evidently
refers to the character or state of a Gentile, or
Heathen. See also the notes on these passages.
Verse 11
. When the Pharisees saw
it
He who, like a Pharisee, never felt
himself indebted to infinite mercy for his own salvation, is
rarely solicitous about the salvation of others. The grace of
Christ alone inspires the soul with true benevolence. The
self-righteous Pharisees considered it equal to legal
defilement to sit in company with tax-gatherers and heathens.
It is certain that those who fear God should not associate,
through choice, with the workers of iniquity, and should only
be found with them when transacting their secular business
requires it, or when they have the prospect of doing good to
their souls.
Verse 12
. They that be whole need
not a physician
A common proverb, which
none could either misunderstand or misapply. Of it the reader
may make the following use:-
Verse 13
. I will have mercy, and not
sacrifice
Quoted from 1 Samuel
15:22. These are remarkable words. We may understand them
as implying, 1st. That God prefers an act of mercy, shown to
the necessitous, to any act of religious worship to which the
person might be called at that time. Both are good; but the
former is the greater good, and should be done in preference
to the other. 2dly. That the whole sacrificial system was
intended only to point out the infinite mercy of God to fallen
man, in his redemption by the blood of the new covenant. And
3dly. That we should not rest in the sacrifices, but
look for the mercy and salvation prefigured by them.
This saying was nervously translated by our ancestors,
{---------Anglo-Saxon----------}, I will mild-heartedness,
and not sacrifice.
tse velimmed, a form of speech in frequent use
among the rabbins, when they referred to any fact or example
in the Sacred Writings. Nothing tends more to humble
pretenders to devotion than to show them that they understand
neither Scripture nor religion, when, relying on external
performances, they neglect love to God and man, which is the
very soul and substance of true religion. True holiness has
ever consisted in faith working by love.
Most of the common
editions add, ειςμετανοιαν, unto repentance; but this
is omitted in the Codex Vatic. and Bezae,
sixteen others, both the Syriac, both the Persic,
Ethiop. Armen. Gothic, Anglo-Saxon, all the Itala
except three, the Vulgate, Clemens Roman, Origen,
Basil, Jerome, Augustin, Ambrose, and
Barnabas. The omission is approved by Mill and
Bengel. Griesbach leaves it out of the text.
Verse 14
. Thy disciples fast
not?
Probably meaning that they did not
fast so frequently as the others did, or for the same
purposes, which is very likely, for the Pharisees had many
superstitious fasts. They fasted in order to have lucky
dreams, to obtain the interpretation of a dream, or to
avert the evil import of a dream. They also fasted often, in
order to obtain the things they wished for. The tract,
Taanith is full of these fasts, and of the
wonders performed thus by the Jewish doctors.
Verse 15
. Can the children of the
bride-chamber
(οις),
. Or, νυμφιου,
bridegroom, as the Cod. Bezae and several
versions have it. These persons were the companions of
the bridegroom, who accompanied him to the house of his
father-in-law when he went to bring the bride to his own home.
The marriage-feast among the Jews lasted seven days;
but the new married woman was considered to be a bride for
thirty days. Marriage feasts were times of
extraordinary festivity, and even of riot, among
several people of the east.
Verse 16
. No man putteth a piece of
new cloth
(οις),
. . . αιω. No man
putteth a patch of unscoured cloth upon an old garment.
This is the most literal translation I can give of this verse,
to convey its meaning to those who cannot consult the
original. ρακος αγναφον is that cloth which has not been
scoured, or which has not passed under the hand of the
fuller, who is called γναφευς in Greek: and επιβλημα
signifies a piece put on, or what we commonly term a
patch.
Instead of closing up the
rent, it makes a larger, by tearing away with it the whole
breadth of the cloth over which it was laid;
αιρειγαρτοπληρωμααυτου-it taketh its fulness or
whole breadth from the garment; this I am persuaded is the
meaning of the original, well expressed by the Latin,
or Itala of the C. BEZAE, Tollit enim plenitudo ejus
de vestimento. "It takes away its fulness from the
garment."
Verse 17
. New wine into old
bottles
It is still the custom, in the
eastern countries, to make their bottles of goat skins:
if these happened to be old, and new wine were put into them,
the violence of the fermentation must necessarily burst
them; and therefore newly made bottles were employed for the
purpose of putting that wine in which had not yet gone through
its state of fermentation. The institutes of Christ, and those
of the Pharisees, could never be brought to accord: an attempt
to combine the two systems would be as absurd as it would be
destructive. The old covenant made way for the new,
which was its completion and its end; but with that old
covenant the new cannot be incorporated.
Verse 18
. A certain
ruler
There were two officers in the
synagogue, chazan ha-ceneseth, the bishop or overseer
of the congregation; and rosh ha-ceneseth, the head or
ruler of the congregation. The chazan takes the book of
the Law, and gives it to the rosh, or ruler; and he
appoints who shall read the different sections, Jairus,
who is the person intended here, was, in this latter sense,
the ruler or governor of one of the synagogues, probably at
Capernaum. See Mark
5:22; ; Luke
8:41.
Or, my daughter was just now
dying; (οις),
, or, is by this time
dead: i.e. as Mr. Wakefield properly observes, She
was so ill when I left home that she must be dead by this
time. This turn of the expression reconciles the account given
here with that in Mark and Luke. Michaelis conjectures that,
in the Hebrew original, the words must have stood thus,
atah matah, which, without the points, may signify
either, She is dead, or She is dying.
Verse 19
. Jesus arose, and followed
him
Our blessed Lord could have acted as
well at a distance as present; but he goes to
the place, to teach his ministers not to spare either their
steps or their pains when the salvation of a soul is in
question. Let them not think it sufficient to pray for the
sick in their closets; but let them go to their bed-sides,
that they may instruct and comfort them. He can have little
unction in private, who does not also give himself up
to public duties.
Verse 20
. A woman which was diseased
with an issue of blood
(οις),
.
Mulier sanguinis profluvio laborans. Significatur
hoc loco, fluxus muliebris, in SANIS, menstruus; in
HAC perpetuus. It would be easy to explain the nature
and properties of the disease here mentioned; but, when it is
said that prudence forbids it, the intimation itself may be
thought sufficiently explanatory of the disorder in question.
There are some remarkable circumstances relative to this case
mentioned by St. Mark, Mark
5:25, notes on that place.
The tsitsith, or
fringes, which the Jews were commanded to wear on their
garments. See Numbers
15:38, and the note there.
Verse 21
. She said within herself,
If I may but touch his garment
Her
disorder was of that delicate nature that modesty forbade her
to make any public acknowledgment of it; and therefore she
endeavoured to transact the whole business in private.
Besides, the touch of such a person was by the law reputed
unclean. By faith in Christ Jesus, little things are often
rendered efficacious to our salvation. What more simple than a
morsel of bread, and a few drops of
wine, in the Lord's Supper! And yet, they who receive
them by faith in the sacrifice they represent, are made
partakers of the blessings purchased by the crucified body and
spilled blood of the Lord Jesus!
Verse 22
. Daughter, be of good
comfort
(οις),
, Take
courage, daughter. See Clarke on Matthew
9:2. The reason of this kind speech was-Jesus, finding
that virtue had proceeded from him; made inquiry who had
touched him. The woman, finding that she could not be hid,
came fearing and trembling, 5:33,)
and confessed the truth: to dispel these fears and to
comfort her mind, Jesus said, Daughter, take courage.
(οις),
, This
thy faith hath saved thee: i.e. thy faith in my power
has interested that power in thy behalf, so that thou art
saved from thy disorder, and from all its consequences.
See Clarke on Luke
8:46.
Verse 23
. Saw the minstrels and the
people making a noise
(οις),
,
pipers; Anglo-Saxon, {Anglo-Saxon} the
whistlers; Gothic, haurngans haurngandans, the
horn-blowers blowing with their horns. Nearly
the same as the pipublasara, pipe-blowers of the
Islandic: for among all those nations funeral
lamentations accompanied with such rude instruments, were made
at the death of relatives. That pipes were in use among
the Jews, in times of calamity or death, is evident
from Jeremiah
48:36. And among the Greeks, and Romans, as
well as among the Jews, persons were hired on purpose
to follow the funeral processions with lamentations.
See Jeremiah
9:17-21; ; Amos
5:16. Even the poorest among the Jews were required to
have two pipers, and one mourning woman. At these
funeral solemnities it was usual with them to drink
considerably; even ten cups of wine each, where it
could be got. See Lightfoot. This custom is observed
among the native Irish to this day, in what is called their
CAOINAN. The body of the deceased, dressed in grave-clothes
and ornamented with flowers, is placed in some eminent place;
the relations and caoiners range themselves in two
divisions, one at the head and the other at the feet of the
corpse. Anciently, where the deceased was a great personage,
the bards and croteries prepared the
caoinan. The chief bard of the head chorus began by
singing the first stanza in a low doleful tone; which was
softly accompanied by the harp. At the conclusion, the
foot semichorus began the lamentation, or ULLALOO, from
the final note of the preceding stanza, in which they were
answered by the head semichorus; then both united in
one general chorus.
Verse 24
. The maid is not dead, but
sleepeth
That is, she is not dead so as to
continue under the power of death; but shall be raised
from it as a, person is from natural sleep.
(οις),
, they
ridiculed him; from κατα, intensive, and
γελαω, I laugh:-they grinned a ghastly
smile, expressive of the contempt they felt for his person
and knowledge. People of the world generally ridicule those
truths which they neither comprehend nor love, and deride
those who publish them; but a faithful minister of God,
(copying the example of Christ,) keeps on his way, and does
the work of his Lord and Master.
Verse 25
. He-took her by the hand,
and the maid arose.
The fountain of life
thus communicating its vital energy to the dead body. Where
death has already taken place, no power but that of the great
God can restore to life; in such a case, vain is the help of
man. So the soul that is dead in trespasses and sins-that is,
sentenced to death because of transgression-and is thus dead
in law, can only be restored to spiritual life by the mighty
power of the Lord Jesus; because HE alone has made the
atonement, and HE alone can pardon transgression. If the
spiritually dead person be utterly unconcerned about the
state and fate of his soul, let a converted
relative either bring him to Christ by leading him to
hear the unadulterated Gospel of the kingdom; or
bring Christ to him by fervent, faithful, and
persevering prayer.
Verse 26
. And the fame hereof went
abroad
In this business Jesus himself
scarcely appears, but the work effected by his
sovereign power is fully manifested; to teach us that
it is the business of a successful preacher of the Gospel to
conceal himself as much as possible, that God
alone may have the glory of his own grace. This is a
proper miracle, and a full exemplification of the unlimited
power of Christ.
Verse 27
. Son of
David
This was the same as if they had
called him Messiah. Two things here are worthy of
remark: 1st. That it was a generally received opinion at this
time in Judea, that the Messiah should be son of David. 7:42.)
2dly. That Jesus Christ was generally and incontestably
acknowledged as coming from this stock. Matthew
12:23.
That man has already a measure of heavenly light who knows
that he has no merit; that his cry should be a cry for
mercy; that he must be fervent, and that in
praying he must follow Jesus Christ as the true
Messiah, the son of David, expected from heaven.
Verse 28
. When he was come unto the
house
That is, the house of Peter at
Capernaum, where he ordinarily lodged.
Without faith Jesus does
nothing to men's souls now, no more than he did to
their bodies in the days of his flesh.
Under a sense of our spiritual
blindness we should have, 1st. A lively faith in the almighty
grace of Christ. 2dly. A fervent, incessant cry for the
communication of this grace. 3dly. A proper view of his
incarnation, because it is through his union with our
nature, and by his sufferings and death, we are to expect
salvation.
Verse 29
. According to your
faith
See Clarke on Matthew
8:13.
Verse 30
. Straitly charged
them
He charged them severely, from
(οις),
, from εν, and βριμαομαι, to roar or
storm with anger; he charged them, on pain of
his displeasure, not to make it as yet public. See
the reasons, Clarke "Mt 8:4".
Verse 31
. But they-spread abroad his
fame
They should have held their peace; for
to obey is better than sacrifice, 1 Samuel
15:22; but man must always be wiser than God, however, it
may be profitable to remark, 1st. That honour pursues those
who fly from it. 2dly. He who is thoroughly sensible of God's
mercy cannot long contain his acknowledgments. 3dly.
That God in general requires that what a man has received, for
his own salvation, shall become subservient to that of
others-Let your light so shine, be firmly
knit together in brotherly love.
Verse 32
. A dumb man possessed with
a devil.
Some demons rendered the persons
they possessed paralytic, some blind, others
dumb, under the appearance of natural disorders.
A man who does not acknowledge his sin to God,
who prays not for salvation, who returns no
praises for the mercies he is continually receiving, may
well be said to be possessed with a dumb demon.
Verse 33
. And when the devil was
cast out, the dumb spake
The very miracle
which was now wrought was to be the demonstrative proof of the
Messiah's being manifested in the flesh. See Isaiah
35:5,6.
The greatest of the prophets has
never been able to do such miracles as these. This was the
remark of the people; and thus we find that the poor and the
simple were more ready to acknowledge the hand of God than the
rich and the learned. Many miracles had been
wrought in the course of this one day, and this excited their
surprise.
Verse 34
. He casteth out devils
through the prince of the devils.
This verse is wanting in both the Greek and Latin of the
C. Bezae, in another copy of the Itala, and in
Hilary and Juvencus. But See Clarke on Matthew
12:24.
Verse 35
. Jesus went about all the
cities and villages
Of Galilee. See on Matthew
4:23,24. A real minister of Jesus Christ, after his
example, is neither detained in one place by a comfortable
provision made by some, nor discouraged from pursuing his work
by the calumny and persecution of others. It is proper to
remark, that, wherever Christ comes, the proofs of his
presence evidently appear: he works none but salutary and
beneficial miracles, because his ministry is a ministry of
salvation.
(οις),
. This clause is omitted by about fifty
MSS., several of them of the first antiquity and authority; by
the Complutensian, and by Bengel; by both the
Syriac, both the Arabic, both the Persic;
the Ethiopic, Gothic, Saxon, and all the Itala,
except four. Griesbach has left it out of the text.
Verse 36
. Moved with
compassion
(οις),
, from σπλαγχνον
a bowel. The Jews esteemed the bowels to be the
seat of sympathy and the tender passions, and so applied the
organ to the sense.
),
signifies, says Mintert, "to be moved
with pity from the very inmost bowels. It is an emphatic word,
signifying a vehement affection of commiseration, by which the
bowels and especially the heart is moved." Both this verb and
the noun seem to be derived from σπαω, to draw; the
whole intestinal canal, in the peristaltic motion of the
bowels, being drawn, affected, and agitated with the sight of
a distressed or miserable object. Pity increases this motion
of the bowels, and produces considerable pain: hence
σπλαγχνιζομαι, to have the bowels moved, signifies to
feel pity or compassion at seeing the miseries of others.
Instead of (οις),
, fainted, all the best MSS.,
versions, and fathers, read εσκυλμενοι, grieved and
melancholy. Kypke says σκυλλειν properly signifies,
to pluck off the hair, as persons do in extreme
sorrow or distress. The margin says, They were tired and
lay down.
(οις),
, thrown down, or,
all along. They were utterly neglected as
to the interests of their souls, and rejected by the
proud and disdained Pharisees. This people
(οχλος, this mob) that knoweth not the law, is
accursed, John
7:49. Thus those execrable men spoke of the souls that God
had made, and of whom they should have been the instructers.
Verse 37
. The harvest
The souls who are ready to receive the truth are very
numerous; but the labourers are few. There are
multitudes of scribes, Pharisees, and priests, of
reverend and right reverend men; but there are
few that work. Jesus wishes for labourers, not
gentlemen, who are either idle drones, or
slaves to pleasure and sin, and nati consumere
fruges. "Born to consume the produce of the soil."
Verse 38
. That he will send forth
labourers
(οις),
εργατας, that he
would thrust forth labourers. Those who are fittest for
the work are generally most backward to the employment. The
man who is forward to become a preacher knows little of God,
of human nature, or of his own heart. It is, God's province to
thrust out such preachers as shall labour; and
it is our duty to entreat him to do so. A minister of
Christ is represented as a day-labourer: he comes into
the harvest, not to become lord of it, not to live on
the labour of others, but to work, and to labour his
day. Though the work may be very severe, yet, to
use a familiar expression, there is good wages in the
harvest-home; and the day, though hot, is but a
short one. How earnestly should the flock of Christ
pray to the good Shepherd to send them pastors after his own
heart, who will feed them with knowledge, and who shall be the
means of spreading the knowledge of his truth and the savour
of his grace over the face of the whole earth!
• Key
SRB = Scofield References
SRB = Introduction
JFB = Jamieson, Fausset, Brown Commentary
JFB = Introduction
AC = Adam Clarke Comentary
AC = Chronology by Adam Clarke
OU = OUtline of St. Matthew
• Burton
Coffman
• Barnes'
New Testament
• Darby's
Synopsis
• Gill's
Exposition
• Geneva
Study Bible
• David
Guzik's Commentaries
• Jamieson,
Fausset, Brown
• Matthew
Henry Complete
• Matthew
Henry Concise
• People's
New Testament
• Robertson's
Word Pictures
• The
Fourfold Gospel
• Treasury
of Scripture
• Wesley's
Explanatory Notes
Copyright Statement
The Adam Clarke Commentary is a derivative of an
electronic edition prepared by GodRules.net.
Clarke, Adam. "Commentary
on Matthew 9". "The Adam Clarke Commentary".
<http://www.studylight.org/com/acc/view.cgi?book=mt&chapter=009>.
1832.
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