Matthew 12

Matthew 12:14-21

In this chapter we have, 1. Christ’s clearing of the law of the fourth commandment concerning the Sabbath-day, and vindicating it from some superfluous nations advanced by the Jewish conduct; showing that works of necessity and mercy are to be done on that day, ver. 1—13. 2. The prudence, humility, and self-denial of our Lord Jesus is working his miracles, ver. 14—14. 3. Christ’s answer to the blasphemous caustic and calmness of the Scribes and Pharises, who imputed his calling and deceit to a compact with the devil, ver. 22—38. 4. Christ’s reply to a tempting demand of the Scribes and Pharises, challenging him to show them a joy from heaven, ver. 38—45. 5. Christ’s judgment about his kindred and relations, ver. 46. ad timon.

1. “A T that time Jesus went on the Sabbath-day through the corn, and his disciples were an hungred, and began to pluck the ears of corn, and to eat. 2. But when the Pharises saw it, they said unto him, Behold, thy disciples do that which is not lawful to do upon the Sabbath-day. 3. But he said unto them, Have ye not read what David did when he was an hungred, and they that were with him, 4. How he entered into the house of God, and did eat the three bread, which was not lawful for him to eat, neither for them which were with him, but only for the priests? 5. Or have ye not read in the law, how that on the Sabbath-day the priests in the temple profane the Sabbath, and are blameless? 6. But I say unto you, that in this place is one greater than the temple. 7. But if ye had known what this meaneth, I will have mercy, and not sacrifice, ye would not have condemned the guiltless. 8. For the Son of man is Lord even of the Sabbath-day. 9. And when he was departed thence, he went into their Synagogue. 10. And behold, there was a man which had his hand withered: and they asked him, saying, ‘Is it lawful to heal on the Sabbath-day? that they might accuse him. 11. And he said unto them, What man shall there be among you that shall have one sheep, and if it fell into a pit on the Sabbath-day, will he not lay hold on it, and lift it out? 12. How much then is a man better than a sheep? wherefore it is lawful to do well on the Sabbath-day. 13. Then faith be to the man, ‘Stretch forth thine hand: and he stretched it forth; and it was restored whole, like as the other.

0.1—13. Those who are most corrupt in their morals, sometimes think to atone for the defect, by their right and for the rituals of religion; as was the case of the Pharises, who, whilst they lowered the other commands to the mere letter, stretched the strict observation of the sabbatical rest to an extreme that was never designed. Which false explication our Lord confuses, and shews that works of mercy and charity may be practised consistent with the most religious observance of the Sabbath-day.

1. The occasion given for this discourse made from the insidious reflections of the Pharises on the disciples of Jesus for rubbing the ears of corn in their hand on the Sabbath-day, as they passed through the fields, and eating them, being hungry. This the Pharises observed, and mentioned to Jesus as a thing unlawful to be done on the Sabbath-day. The law had allowed the gathering such ears of corn, Deut. xxiii. 25. but they regard the bodily labour of rubbing them in their hands as a transgression of the rest enjoined, according to the traditions of the elders. Note, (1.) Christ’s disciples were toured to want and course fare: we must not count it hard, if God in his providence at any time brings us into the like straits, and causes us to know what it is to be hungry. (2.) The most innocent actions are liable to the most perverse interpretations from those who wait for an opportunity to find fault.

2. Christ vindicates the practice of his disciples by allowed precedents or unanswerable arguments.

(1.) By allowed precedents.

(1.) In the case of David and his men; who, being pressed with hunger, was, with the high-priests consent, permitted to eat the three bread, which none ordinarily might do but the priests alone. And if it was adjudged lawful to dispense with a positive institution of God to satisfy David’s hunger, it surely could not be thought fitful, in like circumstance, to dispense merely with the traditions of the elders. Note, Where life itself is in danger through hunger, notwithstanding, if it does not justify, should at least be admitted as the excuse for deviating from the ordinary rule of justice. See Prov. vi. 30.

(2.) In

(2.) In the case of the priests; who were obliged to do much servile work on the Sabbath-day, such as slaying, flanning, and cutting up the bealls for sacrifice, &c. and yet none could conceive that a transgression of the commandment; and how much less the merely rubbing out a few ears of corn in their hands for necessary food. But it might be objected they were not priests, and that the temple-service had a particular disposition; therefore,

(2.) He adds arguments to the examples he produced.

(1.) I say unto you, that in this place is one greater than the temple. And if the priests were blameless in their service, much more were the disciples of Jesus allowed to satisfy their hunger when attending on their master, who was the Lord of the temple, in dignity and holiness infirmely greater, having all the fulness of the Godhead bodily, and from him alone that fabric derived all the sanctity it possessed.

(2.) If ye had known what this monarch, I will have mercy, and not sacrifice, Hol. vi. 6. ye would not have condemned the gaulsels. They were ignorant of those Scriptures they pretended to urge, for, if they had understood them, they would have observed, that the great commandment of charity was vastly superior to mere ritual observances, and therefore would never have condemned the disciples for thus satisfying the craving of hunger on the Sabbath-day. Note, Ignorance of God’s word is generally the cause of rash censures on our brethren, and this is especially culpable in those who pretend to teach others.

(3.) The Son of man is Lord even of the Sabbath-day. He who enjoined the evil, and prescribed the rule on mount Sinai, must need know what obedience himself required, and best interpret his own mind; and he fully authorised to make any alteration he should think fit. Thus now, though the commandment of observing a seventh day still is in force, he hath transferred it from the last to the first day of the week, called from him the Lord’s day.

3. By the cure of a paralytic man in the synagogue on a Sabbath-day some time after, he took occasion farther to vindicate works of mercy and charity as most lawful and acceptable to God on that day.

(1.) The person on whom the cure was wrought had a withered arm, so that he was disabled from labour; yet, though unable to work, whilst he could walk, he failed not to be at the place of worship. And in the way of duty we may hope for a blessing.

(2.) The Pharises, ever on the watch, suspecting Jesus would cure him, questioned him concerning his thoughts of the lawfulness of healing on the Sabbath-day, which their doctors, except in cases of extremity, had forbidden; and their design herein was to accept him, either to the Sanhedrim, if he acted contrary to their determinations, as a Sabbath-breaker; or to the people, if he declared it unlawful, and contradicted his own vindication of his disciples.

(3.) Christ answers them by an appeal to their own conduct. If one of their sheep fell into a pit, none scrupled to draw it out on the Sabbath-day: how much then was a man better than a sheep, and his distresses rather to be relieved. No doubt therefore could be made but that it was lawful to do good on the Sabbath-day.

(4.) Without delay, and, for ought appears, without waiting for a cup of from the poor patient, who might, being the temper of their men, be discouraged from making application, Jesus had him stretch out his hand, and power accompanied the command, He stretched it forth, and, to the astonishment of the beholders, it was suffered while in the other. Note, Like this withered arm are our souls, impatient of themselves to every thing that is good; and yet the calls to believe and obey, notwithstanding our inability for both, are neither ablated nor unreasonable; since Christ hath promised to accompany his word with the efficacy of his Spirit, and enable his choirs for that which he commands.

14. ¶ Then the Pharises went out, and held a council against him, how they might destroy him. 15. But when Jesus knew it, he withdrew himself from thence: and great multitudes followed him, and he healed them all. 16. And charged them that they should not make him known: 17. That it might be fulfilled which was spoken by Esaias the prophet, saying, 18. ¶ Behold, my servant whom I have chosen, my beloved in whom my soul is well pleased: I will put my spirit upon him, and he shall shew judgment to the Gentiles. 19. He shall not strive, nor cry, neither shall any man hear his voice in the streets. 20. ¶ A bruised reed shall he not break, and smoking flax shall he not quench, till he send forth judgment unto victory. 21. And in his name shall the Gentiles trust.

Exasperated, instead of convinced by his preaching and miracles, we are told here.

1. The malicious designs of the Pharises. They met in consultation, determined some way or other to put an end to his

obnoxious discoveries and his life together; for which this last pretended breach of the Sabbath might afford them a handle; cloaking with zeal for religion the blackett crimes of hell.

2. Christ hereupon chose to retire, and avoid the danger he foresaw, his hour not being yet come: but still he was attended, even in his retirement, by multitudes, to whom he continued his accustomed mercies, healing all their infirmities; but charged them that they should not make him known: not desiring fame from his miracles, and now particularly willing to be concealed from the malice of his persecutors. Note, God’s approbation, not man’s applause, is what we should covet.

3. The fulfilment of the Scripture herein is observed, Ife. xlii. 1—4. Behold, with wonder and astonishment, my servant; so low he humbled himself, who counted it on robbery to be equal with God; whom I have chosen, designed for the office of Mediator, and now qualified for the work of redemption; my beloved, in whom I am well pleased, from eternity the object of his complacency; and in his person, others, and character as the Messiah, God the Father delighted, and by repeated declarations from heaven expressed his approbation of his Son, I will put my spirit upon him, anointing him with the oil of gladness above his fellows, bestowing such a pinnitude of gifts and graces upon him as may enable him gloriously to discharge and accomplish his arduous undertaking; and he shall shew judgment to the Gentiles, preaching to them that gospel whoreus God’s righteousness is revealed, and his eternal determinations concerning sinful men is made known: he shall not divine, with noise and ostentation setting up his kingdom; neither shall any man hear his voice in the streets, contentious or clamorous against his opposers: a bruised reed shall he not break, the broken-hearted, weak, and trembling sinner he will bind up and strengthen; and smoking flax shall he not quench; those who have but the beginnings of spiritual life, in whom the graces are feeble, and much darkness and infirmity remains, he will quicken, and blow the smoking flax into a flame; till he finds forth judgment unto victory, by the power of his gospel dispelling the darkness of error, delivering the soul from the bondage of corruption, and exusing his grace to reign through righteousness unto eternal life, perfecting in the hearts of his people the salvation he hath begun. And in his name, shall the Gentiles trust; the heathen nations shall become obedient to the faith, be incorporated with his chosen people, and place all their hopes of salvation on the blood and righteousness alone of this divine Redeemer.

4. ¶ Then was brought unto him one possessed with a devil, blind and dumb: and he healed him, insomuch that the blind and dumb both spake and saw. 23. And all the people were amazed, and said, “Is not this the Son of David? 24. But when the Pharises heard it, they said, “This fellow doth not cast out devils, but by Beelzebub the prince of the devils. 25. And “Jesus knew their thoughts, and said unto them, Every kingdom divided against itself, is brought to desolation: and every city or house divided against itself, shall not stand. 26. And if Satan cast out Satan, he is divided against himself; how shall then his kingdom stand? 27. And if I by Beelzebub cast out devils, by whom do your children cast down out? therefore they shall be your judges. 28. But if I cast out devils by the Spirit of God, then the kingdom of God is come unto you. 29. ‘On else how can one enter into a strong man’s house, and spoil his goods, except he first bind the strong man? and then he will spoil his house. 30. He that is not with me, is against me: and he that gathereth not with me, scattereth abroad. 31. ¶ Wherefore I say unto you, “All manner of sin and blasphemy shall be forgiven unto men: but the blasphemy against the holy Ghost shall not be forgiven unto men. 32. And whosoever speaketh a word against the Son of man it shall be forgiven him: but whosoever speaketh against the holy Ghost, it shall not be forgiven him, neither in this world, neither in the world to come. 33. ‘Either make the tree good, and his fruit good; or else make the tree corrupt, and his fruit corrupt: for the tree is known by his fruit. 34. ‘O generation of vipers, how can ye, being evil, speak good things? for out of the abundance of the heart the mouth speaketh. 35. A good man out of the good treasure of the heart bringeth forth good things: and an evil man out of the evil treasure bringeth forth evil things. 36. But I say unto you, that every idle word that men shall speak, they shall give account thereof in the day of judgment. 37. For by thy words thou shalt be justified, and by thy words thou shalt be condemned.

22—37. Christ had before shewn his power over Satan’s kingdom, dispossessing him from the bodies as well as souls of many. We have here,

1. Another instance of his curing one possessed by a devil; a man blood and dumb through the power of this wicked spirit. The emblem of the sinner, whose eyes the god of this world hath blinded, and whose lips are foaled up from prayer and praise, and all conversation to the use of edifying. One word of Jesus restored his lost senses; his sight and speech were perfectly recovered.

2. The people admitted the astonishing efficacy of the word of Jesus, and reasonably concluded, Is not this the joy of Donald? the promised Messiah? but the Pharisees, when they heard it, flung with envy, and obstinately hardened against conviction, with blasphemous cavil and abusive insult replied, This followeth not only not devils but by Reshealeth the prince of the world. The fact they could not deny; but impound the miracle to a compact with the devil. To such miserable shifts are they driven, who, determined in infidelity, refute to submit to the evidence of truth.

3. Christ refuses to base an accusation. He knew their malicious designs, and heard their words of blasphemy, and therefore he at large vindicates himself. Their assertion was absurd, and self-contradictory. It is an allowed mission, that every kingdom, city, or family, divided against itself, must互助 in own disillusion: impossible therefore would it be for Satan to think of supporting his dominion by those means which naturally must subvert it; the miracles of Christ being wrought in confirmation of those doctrines of truth and balance which directly tend to destroy the works of the devil, v. 25, 26. And to this, that among themselves they admitted some exorcists did call out devils by the power of God, Acts xix. q. Mark ix. 28. Why then should they not be part of reason admit that his miracles evidenced a divine power? therefore these men should rise up in judgment and condemn them for this partiality and blasphemy. It being then inconceivably apparent that Christ’s miracles were effected by the Spirit of God, he urges this as a proof that the kingdom of God, of the Messiah promised to bruise the Serpent’s mind, was actually now now unto them: for, if this had not been the case, how could it be possible that he should thus dispossess the devil from the bodies and souls of men? This wicked spirit, as a strong man armed, will keep full hold of his prey and guard his house. Nothing but a superior power can bind his arms, and rescue his prisoners from him; which Jesus had done, and therefore proved that he received no assistance from him, but was his superior and conqueror. Besides, the very nature of their kingdoms being directly opposite, there can be no fellowship, yet there is implacable enmity, between them; and all who league with the one are regarded as rebels against the other: so that they who gather not to Christ as their shepherd, and lift under his banners as their king, are scattered, exposed to his wrath, and devoted to destruction. So far therefore from a confederacy between Christ and Satan, there is open war between them, and not even a neutrality permitted. Note, (1.) Divisions are the surety way to destruction in church and state. (2.) The devil hath a potent kingdom erected in the world, and he will do his utmost to support it: but Christ is come to destroy his dominion, and will finally prevail. (3.) They who are under the influence of prejudice will blame that very conduct in those they dislike, which they approve in those they love. (4.) The destruction of Satan’s power in the soul is the work of the Spirit of God; and whenever that is evidently seen, there the kingdom of God is assuredly come. (5.) Colonies and indifference in the cause of Christ will be regarded as enmity against him: we must be hearty in his service, or we shall be dealt with as traitors.

4. From what hath been observed he takes occasion to caution his hearers against that unpardonable crime, blasphemy against the Holy Ghoft. All other sins, however deep, multiplied, or aggravated, may be forgiven, Christ’s blood being a sufficient atonement for them; and whoever pleads it in faith will find pardon, even those who reviled or crucified him; but whoever foreketh against the Holy Ghoft it shall not be forgiven, neither in this world, nor in the world to come. And this blasphemy is not any denial of his divine Person, or opposition to his work through ignorance, nor any resistance against the ministry of his word, nor wilful sin committed against his light and warnings; but “a wilful and despotful rejection of the Spirit of grace; the impending his miraculous operations and illuminations to disobeyed agency; the contradicting and denying the doctrines to be revealed, and this through obstinate malice, in opposition to a man’s own light and conscience.” This is a direct sin against our remedy, and must need be attended with inevitable perdition.

5. Christ addresses the Pharisees, convicting them of the wickedness of their hearts by the malice which appeared in their lips. It was as absurd for them, who committed such blasphemies, to pretend to sanctify, as to expect good fruit from an evil tree. For, as a man’s heart is to be discerned by his words and actions, it plainly appeared, by what they spoke out of the abundance of their hearts, that they were a generation of supers, Vol. II.

thrusting out their invanomous tongues against Christ and blaspheming him, the natural effect of the evil which devils within them. A good man out of the good treafers of his heart, replenished with divine grace, brought forth good things, such as are for the use of edifying, and for the glory of God. But an evil man, whose spirit is unrenewed, out of the evil treafers of corruption which is natural to him, brought forth evil, in the corrupt communication which proceeds out of his mouth, and the polluted streams in his life and conversation, which break forth from the inexhausted source within. And if not an idle word paffles without the divine notice, but we must answer for it in a judgment-day, how much more terrible must be the blasphemers’ guilt? With what circumspection then should we keep the door of our lips, when our eternal state is to be determined thereby, and our words must all be produced at the bar of God as evidences of our justification or condemnation, and sentence proceed accordingly? We may learn hence, (1.) That, unless the heart be renewed by the power of God’s Spirit, nothing but evil, and that continually, can proceed out of it. (2.) Our words are the index of our minds, and by our general course of communication our state Godward may be easily discovered. (3.) The Solomon account that we must not day make for every word that is in our tongue should be ever on our mind, to restrain all idle, vain, impertinent discourse, as well as what is more immediately noxious. How much hath every man to lament on this behalf?

38. ¶ Then certain of the scribes and of the Pharisees answered, saying, Master, we would see a sign from thee. 39. But he answered and said to them, An evil and adulterous generation seeketh after a sign, and there shall no sign be given to it but the sign of the prophet Jonas. 40. For as a Jonax was three days and three nights in the whale’s belly: so shall the Son of man be three days and three nights in the heart of the earth. 41. The men of Nineveh: shall rise in judgment with this generation, and shall condemn it: because they repented at the preaching of Jonas, and behold a greater than Jonas is here. 42. The queen of the South shall rise up in the judgment with this generation, and shall condemn it: for the came from the intermented parts of the earth to hear the wisdom of Solomon, and behold a greater than Solomon is here. 43. When the unclean spirit is gone out of a man, he walketh through dry places, seeking rest, and findeth none. 44. Then he saith, I will return in my house, from whence I came out: and when he is come, he findeth it empty, swept, and garnished. 45. Then goeth he, and taketh with himself seven other spirits more wicked than himself, and they enter in and dwell there: and the last state of that man is worse than the first. Even so shall it be also unto this wicked generation.

Matthew 12:29-39

Pl. lxiii. 2c. lxxx. 2c. x. 2c. lxx. Pl. lxiii. 2c. lxxx. 2c. x. 2c. lxx.

21. ¶ Then Jesus went thence, and departed into the coasts of Tyre and Sidon. 22. And behold, a woman of Canaan came out of the same coasts, and cried unto him, saying, Have mercy on me, O Lord, thou Son of David; my daughter is grievously vexed with a devil. 23. But he answered her not a word. And his disciples came and besought him, saying, Send her away, for she crieth after us. 24. But he answered and said, I am not lest, but must the last sheep of the house of Israel. 25. Then came she and worshipped him, saying, Lord, help me. 26. But he answered and said, ‘It is not meet to take the children’s breast, and cast it to the dogs. 27. And she said, ‘Truth, Lord: yet the dogs eat of the crumbs which fall from their master’s table. 28.’ Then Jesus answered and said unto her, O woman, great to thy faith: be it unto thee even as thou wilt. And her daughter was made whole from that very hour.

¶ 21—28. Departing from the country of Gannaford, our Lord visited the coasts of Tyre and Sidon. He had a peculiar object in his view, and by one act of favour to the poor Gentiles, would intimate the mercy he had in them for them. We have,

1. The application made to him by a pure woman of this Vol. II.

country, a Canaan; perhaps a disturbance of that beautiful race, but selected as a monument of mercy. Having heard the fame of Jesus, she found the present attitude to prefer her request. Her case was very effective, her daughter was grievously vexed with a devil, possessed and tormented by him, and therefore she earnestly cries, Here withy on us, O Lord, that Son of David. She professes her faith in him, as the true Moslem, expresses her confidence of his power to help her, and conscious of her own unworthiness to receive any favour from him, calls herself entirely on his mercy. Now, (1.) To the s which ended the power of dislous, is deeply felt by every tender parent; but to behold them under the power of his and Sisters, to far more grievous. (2.) When we can do no more for our unhappy offspring, we must continue in prayer to present their miserable face to Jesus, if so be, be may interpose to heal them. (3.) The mercies shewn us our children are favours alone to ourselves, and should be so acknowledged. (4.) All that a Greek hath to ask of the Saviour is mere mercy; we have no claim upon him, and can only call ourselves at his feet, to do with us, and by us, according to the riches of his grace.

2. Her application at first appears to be utterly disregarded, and Jesus condescended to make no reply; not that he meant to deny her request, but to exercise her faith, and quicken her impunity. His disciples, who had never been before their master deaf to the intreaties of the miserable, interested themselves in her behalf; and not merely to be rid of her cries, but probably afflicted with her deep afflict, without her request granted, and that she were dismissed in peace; but his answer, 24. Seemed to carry a full more unfavourable object, as if his ministry and miracles were to be confined to Israel alone. Nay, when the poor petitioner, notwithstanding all discouragement, approaching meers, fell down at his feet, impersonately reiterating her request, the apparently meets with still a rougher reception; seems to be spirited away as a dog, and excluded from the participation of mercies which were confined to God’s covenant people, as if all out of the pale of peculiarity deserved to be treated as impure animals, and rejected by the faithful. Note, (1.) We must not conclude our requests are refused, because they are not immediately granted; nor that though the Saviour seems to frown, he forbids further intreety; it is to exercise our faith, and quicken our prayers. (2.) Gracious souls are ever ready advocates and immatures for the miserable. (3.) If the Lord write bitter things against us, it is to humble our souls before him, and make us see how vile and unworthy we are of any favour at his hands.

3. Not dismayed by this repuls, nor driven to quit her hold, her faith cleaves to him, and her soul bows down before him. Far from being offended at being treated as a dog, or linking into despair at Christ’s reply, her answer expressed the deep humility and unshaken dependence of her heart upon him. “Truth, Lord, the replied; I own the charge; more vile and worthless than I am no dog can be; a favour, a Gentile, undefeating of any favour: yet, as a dog, regard me” (so gracefully and powerfully doth the improve that for her plea, which seemed to convey the greatest discouragement;) “they are pernicious, under their master’s table, to pick up the crumbs that fall, I ask no more. Whilst happier Israelites enjoy the abundance of thy miracles, let one crumb fall on me, a poor Gannaford; no less to them, to me a mercy so unfeasible.” Note, (1.) Nothing must ever drive us from Christ; the more we are distressed, the more should we cleave to him. If we perish, we perish; let it be at least at the feet of Jesus, and there none ever yet were finally call away. (2.) We can never have too lowly thoughts of ourselves; the worst we can say of ourselves, or others can say of us, is nothing so bad as God less in us. (3.) Active faith lays hold even on the hand that Jesus deserved out to destroy: “though thou say me, yet will I trust in thee.” And this is indeed the triumph of faith.

4. As if amused and overcome by faith so distinguished, Jesus grants her request, and dismisses her while the highest marks of his approbation. To her utmost wishes he extends the favour, and infiantly her daughter was made whole. Note, (1.) Nothing is so pleasing and honourable to Jesus, as great faith in his power and love. (2.) There is no mercy that we can ask, believing, which Jesus will ever refuse us; whether it be pardon, grace, or glory, it shall afforably be given us.

5. And Jesus departed from thence, and came high unto the sea of Galilee, and went up into a mountain, and sat down there. 30. And great multitudes came unto him, having with them those that were home, blind, dumb, mankind, and many others, and cast them down at Jesus feet, and he healed them. 31. Inasmuch that the multitude wondered, when they saw the thumb to speak, the mankind to be whole, the lame to walk, and the blind to see; and they glorified the God of Israel. 32. ¶ Then Jesus called his disciples unto him, and said, I have compassion on the multitude, because they con-

tinue with me now three days, and have nothing to eat: and I will not send them away fasting, left they four by the way! 43. And his disciples lay unto him, ‘Where should we have so much bread in the wilderness, as to fill so great a multitude? 34. And Jesus said unto them, How many loaves have ye? and they said, Seven, and a few little fishes. 35. And he commanded the multitude to fit down on the ground. 36. And he took the seven loaves and the fishes, and gave thanks, and to take them, and gave to his disciples, and the disciples to the multitude. 37. And they did all eat, and were filled: and they took up of the broken meat that was left, seven baskets full. 38. And they that did eat, were four thousand men, beside women and children. 39. And he sent away the multitude, and took ship, and came into the coasts of Magdala.

Having finished the work which he went thither to do, Jesus returned again to the coasts of Galilee: and testing himself on a rising ground, as the great and universal physician, appeared ready to receive and relieve every miserable patient whatever his disease might be, without money, and without price. We have an account.

1. Of the multitudes who came to him, bringing the afflicted with various maladies, and calling them down at his feet. And his compassions were so great, his power so effectual, that he healed them all. Note, (1.) The diseases of our bodies serve us instantly to the physician, though his art is uncertain; shall not the more dangerous diseases of our souls drive us to Jesus, which medicines of grace are infallible! (2.) The world is full of sickness and pain because full of sin; if the cause be once removed through the blood, the righteousness, the spirit of Jesus, the effects will quickly for ever cease, and the inhabitants above shall never more say I am sick.

2. Theft wonders of power and grace deeply affected the beholders. Amazed to hear the dumb to speak, to see the lame walk, the blind restored to sight, and every malady removed with a word, they glorified the God of Israel for sending the promised Messiah, for such these words bespeak him, whom they now beheld. Note, Every merry demands a tribute of praise; and if the removal of bodily complaints excited such wonder and thankfulness, how much more should we situate the riches of the gift, and adore the God of our salvation, if our souls have experienced the power of his healing grace, if our once blind eyes see the light of truth; if our ears, once deaf, are open to the gospel’s joyful sound; if our once lame feet are strengthened to run the way of his commandments! For these unutterable blessings, praise the Lord, O my soul.

3. A singular miracle is wrought, wherein all partake, similar to what he had done before, chap. xix. with this little variation, that here four thousand, besides women and children, are fed with from home and in few little fishes: there, four thousand men, besides women and children, were fed with four horses.

(1.) The circumstances of the people here assembled, moved the compulsion of Jesus. So eager were they to attend on his ministry, and to behold his miracles, that for these days successively they continued with him; and if they brought any little provision with them, it was ere this consumed, so that they had now nothing to eat; and as many of them came from far, and could not soon get a supply of food, to send them away thus falling might expose them to faint by the way through weakness, and to perish with hunger. Calling his disciples, therefore, he acquainted them with his gracious design of feeding them there; but they forgetting what they had so lately seen, chap. xix. 21. objected to the possibility of providing meat for such a multitude in that wilderness; and especially when by his question he formed to intend supplying the table out of their scanty flare, which appeared so insufficient, being no more than seven loaves, and a few small fishes. Note, (1.) They who know the sweetness of the gospel word, will undergo weariness and hunger, rather than be deprived of it. (2.) It is through our forgetfulness of the past interpositions we have experienced, that under new difficulties we fall into fresh perplexity.

(2.) Having commanded them to sit down, he took the loaves and fishes as before, and thanking God for the provision, he divided the bread and fishes among the disciples, that they should distribute them to the multitude; and far from any lack, when all had eaten and were filled, seven baskets full of fragments still remained. The provision indeed was somewhat more, the company knew, and the fragments left them in the former instance, but the miracle was the same in one case as the other; and the wondrous enlargement of the food evidenced the same divine creative power. Note, We stand astonished at this relation; but is not every corn that is call into the earth as marvelloughly increased at the harvest! yet who thinks of the wonder-working hand of him, by whose daily bread we are continually fed!

(3.) Having liberally satisfied his guests, he describes them to their own homes. Thither duty called them; we cannot al-

ways be in attendance on the Saddhary, it is not proper we should be. As for himself and his disciples, they told him, and came into the coasts of Magdala. His work was to be going about doing good, and in every place he left behind him abundant marks of his transcendent power, grace, and love.

Matthew 12:38-45

Though what our Lord had said was sufficient to convince every impartial hearer, certain scribes and Pharisees pretended they were not yet satisfied of his divine millions; and though they address him with respect, calling him Master, it seems to be done hypocritically; for they demand a sign from heaven; perhaps such as of old appeared on mount Jesus; intimating that, notwithstanding his other miracles, without this they should not acknowledge him as the Messiah: a demand unreasonable and insolent, and which our Lord justly denies. They who are dissatisfied with the evidences of truth he hath been pleased to give, notwithstanding what they may pretend, would never be convinced by any other.

1. He branch them as an evil and adulterous generation, degenerate from the piety of their forefathers, and chargeable with the most criminal apostasy from God, literally and spiritually committing adultery against him.

2. He rejects their demand. No sign shall be given them, such as they required, from heaven; but one should be given them from the earth in his resurrection, which had been prefigured by Jonas the prophet, who, after being three days and three nights in the whale’s belly, was cast alive on dry land: so shall the Son of man be three days and three nights in the heart of the earth; that is, part of these natural days, as the Jews compared their time; for so long he lay in the grave, reckoning Friday, before sun-shring, as one, Saturday two; and Sunday, after sun-fet, when the third day commenced, as three; our Lord then arising from the dead: and if this did not convince them, nothing would. Note, The resurrection of Jesus is the great hinge on which our everlasting salvation turns, and the grand sign confirming all the rest; and they who refute the evidence with which this is attended, and ask for more, we may be fully sure to refer to sign to confirm their faith, but a plea for their infidelity.

3. He warns them of the consequences which would attend the willfulness and wickedness of the men of that generation. 5 I The

The men of Nineveh shall rise up as wretched to condemn them; for they, though heathens, rapened at the preaching of Jesus for one day only: but Christ had wrought mankind miracles, had long and earnestly preached the gospel of the kingdom, and shortly was to rise from the dead; in all which he was far superior to Jesus. If therefore they rejected him, far greater would be their condemnation than that which was threatened against the men of Nineveh, and their speedy repentance shall rise up to condemn the unbelief and impatience of the men of that generation.

In like manner shall the grace of the truth, who came from far on the report of Solomon’s wisdom, condemn these despires of Christ and his gospel. She, though a Gentile, no former heard the wife king than she owned the truth of the report concerning him: but, when a greater than Solomon was there, even Jesus, in whom dwelt all the treasures of wisdom and knowledge, the men of that generation refused to receive his word, or believe in him; and therefore how aggravated will be their condemnation! They who have enjoyed and abused the greatest means and mercies shall sink under heavier guilt, and receive greater damnation.

4. He describes their character, as willing slaves of Satan. They were like one possessed of the devil, who goeth for a while out, to return with double violence. He is called an unclean spirit: having left all purity himself, he exiles not to tempt men to all manner of uncleanness. He washes in dry places, like a melancholy person, jerking red, and fonded none, being miserable when he is no longer in mischief; and therefore, taking down other spirits worse than himself, he returns to his former abode, and finds the sinner’s heart ready to entertain them, as a house swept and garnished to receive its guests, and there they fix their fray, so that the left place of that man is worse than the left, more wicked than before: even so shall it be also unto this wicked generation. The Devil, who by Christ’s preaching and miracles for a while retired from Judea into the Gentile world, afterwards, when the gospel spread among the hearken, returned with sevenfold power to the Jews, who readily received him, and with all malice and wickedness persecuted the mindless of Christ, which brought upon that devoted people final destruction.

1 Mark II. 3. Luke viii. 40. 4 Chap. xii. 55. 5 Deut. xxiii. 9. 6 John xx. 54.

46. ¶ While he yet talked to the people, ‘behold, his mother and’ his brethren stood without, desiring to speak with him. 47. Then one said unto him, Behold, thy mother and thy brethren stand without, desiring to speak with thee. 48. But he answered and said unto him that told him, ‘Who is my mother? And who are my brethren? 49. And he stretched forth his hand towards his disciples, and said, Behold my mother, and my brethren. 50. For ‘whoever shall do the will of my Father which is in heaven, the same is my brother, and sister, and mother.

47. 46—50. Whilst Christ continued his discourse, which here do hard upon the Pharisees, we are told,

48. That his mother and brethren stood without: apprehensive perhaps of his danger to which he would be exposed thereby, they desired to speak to him, and warn him against giving such offensive and plain rebukes. Whether these were his brethren by the same mother Mary, or by a former wife of Joseph’s, or his cousin-germana as many fuppets, is not a matter at all material. Heirappon one of his auditors immediately informed him of their respect. Note, (1.) Near relations, by their fears for us, often lay hindrances in our way. (2.) Danger must not deter us from fidelity in the way of our duty.

49. Christ replies, in answer to the message, Who is my mother, and who are my brethren? not as concerning parental authority, or disregarding the ties of blood; but intimating that the addicts was unfavorable, and, when God’s glory was concerned, no natural or civil respects were to be attended. We are bound to have them much, but to love God more: yea, and the union which divine grace makes betwixt kindred souls is in many respects stronger than the bonds of blood. He stretched forth his hand to his disciples, and said, Behold my mother and my brethren; so affectionately did he regard them: for whoever shall do the will of my Father which is in heaven, attentive to the gospel, and obedient to the faith, the same is my brother, and sister, and mother, in near and dear to him. Note, (1.) The mark of discipleship to Jesus is obedience to the revealed word and will of God. (2.) However despised we may be, or rejected of men, it is sufficient honour to be esteemed the brethren of Jesus. (3.) They who resemble Christ in spirit, temper, and disposition, and have the blessed image of that one Father, even God, flumped upon them, will be acknowledged by the Lord of life and glory in the day of his appearing, and admitted, as heirs of God and joint-heirs with Christ, to share with him the eternal inheritance.