O GOD, HOW LONG SHALL THE ADVERSARY REPROACH? SHALL THE ENEMY BLASPHEME THY NAME FOR EVER?-Psalm lxxiv. 10. SECTION 36.- —(G. 21—.3.)—AFTER HIS RETURN,* WHEN JESUS IS SITTING AT MEAT, THE PHARISEES MURMUR THAT HE IS EATING WITH PUBLICANS AND SINNERS; THE DISCIPLES OF JOHN INQUIRE WHY THE DISCIPLES OF JESUS DID NOT FAST; JESUS REPLIES TO BOTH AS BEFORE. JAIRUS APPLIES TO JESUS TO HEAL HIS DAUGHTER. ON THE WAY, A WOMAN IS HEALED, WHO HAD AN ISSUE OF BLOOD TWELVE YEARS. IN THE MEAN TIME, THE DAUGHTER OF JAIRUS EXPIRES, WHOM JESUS RAISES TO LIFE AGAIN. HE HEALS TWO BLIND MEN, AND A DEMONIAC WHO WAS DUMB. THE PHARISEES AGAIN BLASPHEME. Matt. ix. 10-34. Mark v. 22-43. Luke viii. 41-56.-AT CAPERNAUM. INTRODUCTION AND ANALYSIS. Mt. ix. 10-7. Jesus being faulted by the Pharisees for eating with publicans and sinners, (and both he and his disciples, by the disciples of John,) delivers the parables of the children of the bride-chambernew cloth on an old garment-and new wine in old bottles-comp. Mk. ii. 15-22, Lu. v. 29--39, Sect. xxii. pp. 168, ..9. - ix. 18, .9. Mk. v. 22.4. Lu. viii. 41, .2. quested by Jairus to come, and by the laying on of hands save from death his little daughter, who is at the point of death: Jesus goes with him, his disciples accompanying, and many people following. - ix. 20, .1. - v. 25-.9. v. 35. viii. 43, .4. Re A woman who has been twelve years afflicted with an scorn. Mt. ix. 24. Mk. v. 39, 40. Lu. viii. 52, .3. Upon Jesus saying, 'The maid is not dead, but sleepeth,' they, being fully persuaded of her death, laugh him to ix. 25, .6. v. 40-.3. viii. 54-6. Having, with the three chosen disciples, and the father and mother of the child, entered the apartment where the child lay, Jesus takes her by the hand, and bids her arise; immediately upon which she arises and walks, when Jesus directs that she be given some nourishment. His fame goes abroad into all that land. ix. 27. Two blind men follow Jesus, calling upon him, the Son of David, to have mercy upon them. ix. 28-30. They follow him into the house; Jesus, after asking whether they believe in his ability to heal them, touches their eyes, and, according to their faith, their eyes are opened. - ix. 30,.1. Jesus charges them not to publish the matter; but upon departing, they spread his fame in all the country. Contrast this case with that of other two blind men, ch. xx. 29-34, § 79. Jesus dispossesses a dumb manthe multitudes marvel-the Pharisees blasphemesee a similar occurrence, ch. xii. 22, § 31, p. 234. In the present case it was a dumb man; in that, the man was both blind, and dumb.' In this, the people say, It was never so seen in Israel;' in that, Is not this the Son of David?' In this case the Pharisees say, He castelh out devils through the prince of the devils' in that he is said to do the same 'by Beelzebub the prince of the devils.' ix. 32-.4. (G. 21,) No. 36. Jesus sits at meat; the Pharisees murmur that he eats with publicans, &c.; the disciples of John inquire why the disciples of Jesus did not fast: Jesus replies.-At Capernaum. Mt. ix. 10. As Jesus sat at meat in the house. Many commentators think that this is the same feast as is recorded, Mk. ii. 15-22; Lu. v. 29-39, § 22, p. 168, which immediately succeeded the call of Matthew, or Levi; but Mr. Greswell supposes that feast to be altogether passed over by Matthew, and that this instance recorded by him, (ch. ix. 10-7.) is totally different.See Greswell, On the call and supper of Levi,' Vol. II. Diss. xxv. pp. 397-410. Publicans.-See NOTE, Lu. iii. 12, § 7, p. 53. Sinners. ȧuapraλoi. The word here, and generally elsewhere in the Gospels, denotes heathens, or such Jews as associated with them, and were considered on a footing with them.-See Mk. ii. 16, § 22, p. 168; Ga. ii. 15, 'We who are Jews by nature, and not sinners of the Gentiles.' 11. The Pharisees counted themselves righteous, and despised others.'-See § 7, ADDENDA, p. 56. PRACTICAL REFLECTIONS. Mt. ix. 10, .1. Although publicans and sinners | they would not have wondered at the casual associacame and sat down with Jesus and his disciples, yet tion. Would that the people of the world were always it was quite evident, even to the Pharisees, that Jesus able to mark the same distinction between themselves and his disciples were not as publicans and sinners, else and the consistent conduct of the disciples of Jesus. * ADDENDA, p. 276, supra, and Greswell, Vol. II. Diss. xxiii. pp. 335-.8. A FALSE FRIEND IS WORSE THAN AN OPEN ENEMY. 1277 ARISE, O GOD, PLEAD THINE OWN CAUSE: REMEMBER HOW THE FOOLISH MAN REPROACHETH THEE DAILY.-Psalm lxxiv. 22. VOW, AND PAY UNTO THE LORD YOUR GOD LET ALL THAT BE ROUND MATT. ix. 13-.5. said unto-them, They that-be-whole toxvovtes need not a13 physician, but they that-are sick Kaкws EXOVTES.* But go-ye and-learn what that meaneth,+ I-will eλw have and mercy, not sacrifice for I-am-not-come to-call the-righteous, but 14 sinners to repentance. Then came to-him the disciples ofJohn, saying, Why do we and the Pharisees-fast oft, but 15 thy disciples fast not? And Jesus said unto-them, Can the children of the bride-chamber mourn, as-long-as the bridegroom is with them? but the-days will-come, when the bridegroom shall-be-taken from them, and then shall-theySCRIPTURE ILLUSTRATIONS. 12. They that be whole, &c.- they that are whole,' &c., Mk. ii. 17; Lu. v. 31, § 22, p. 168. 13. I will have mercy, &c.-'I desired mercy, and not sacrifice; and the knowledge of God more than burnt offerings,' Hos. vi. 6-see the same referred to, Mt. xii. 7, § 24, p. 190-also Mi. vi. 6-8. Wherewith shall I come before the LORD, and bow myself before the high God? shall I come before him with burnt offerings, with calves of a year old? 7, Will the LORD be pleased with thousands of rams, or with ten thousands of rivers of oil? shall I give my firstborn for my transgression, the fruit of my body for the sin of my soul? 8, He hath shewed thee, O man, what is good; and what doth the LORD require of thee, but to do justly, and to love mercy, and to NOTES. 12. They that be whole, &c. Our Saviour is answering the Pharisees according to their folly, they supposing themselves righteous, and so in no need of the physician of souls: but he shews that this view of their own case need not be connected with a despising of others, who ought rather to be helped to a state of spiritual health and enjoyment. 13. Go ye and learn. ytse velimmed, a form of speech in frequent use among the rabbins, when they referred to any fact or example in the sacred writings. I am not come to call the righteous, &c. No human beings are by nature righteous, Ps. xiv., 3, 'They are all gone aside, they are all together become filthy: there is none that doeth good, no, not one.' Ro. i. 18-32; iii. 10-.8. [14. The Pharisees fast oft. In the law we only find one fast day enjoined, viz., the tenth of the seventh month, on which the national atonement was made, Le. xxiii. 27-.9. But the Jews of their own accord observed many other days of fasting. In our Saviour's time, days of this kind were more frequent than ever, especially among the Pharisees, who, according to the practice of their sect, fasted probably twice in the week,' Lu. xviii. 12, § 73. But besides these usual days of fasting, the Pharisees had many other superstitious fasts. The Lord repudiates mere ceremonial fasts, Isa. lviii. 3-6. 3, Wherefore have we fasted, say they, and thou seest not? wherefore have we aflicted our soul, and thou takest no knowledge? Behold, in the day of your fast ye find pleasure, and [The children of the bride-chamber. ol viol Toù vou pavos. i. e., (by a Hebraism whereby prefixed denotes distinction or participation,) those who were admitted into the bride-chamber; namely, (the friends of the bridegroom, the rapárupo, pronubi,) who formed the marriage procession, and were invited to a participation of the seven days' matrimonial feasting.'-Bloomfield.] It is remarked by Dr. Lightfoot, that, during the time Christ was with the disciples, they never suffered any persecution; but when he was absent, all manner of persecution overtook them. PRACTICAL REFLECTIONS. [12 ver. If we would experience the healing power of Jesus, we must know our need of his healing. God first changes the will, and gives a desire for the salvation he intends to bestow.] [13 ver. If men had been righteous, Christ would not have needed to come in humiliation and suffering into the world to reconcile us to God; and we must know that we are not righteous-and acknowledge ourselves sinners, before we can apply to him for salvation. If we acknowledge that we are sinners, and are willing to be made righteous through him, then are we among those whom Christ came to save.] [It is only those who are plagued with the guilt and corruption of sin that need the Physician of souls; and, the more sensible they are of their sinfulness and guilt, there is the more hope of doing them good. God has declared that acts of compassion to others, ard especially to their souls, in turning them from their sins, is more acceptable to him than the most costly observance of his own positive institutions. Christ came into the world to reform and save, not righteous persons, but guilty and polluted sinners, even the chief; and that by convincing them of their sinfulness and danger, and their need of righteousness and grace.] God desires that we, being made sensible of his great goodness, in the gift of his Son, should manifest our sense thereof by shewing mercy to others, as he hath had mercy upon us.-It is among those who know themselves to be sinners, that the great call to repentance may be expected to have place; and to those that repent, the grace of God is freely given.Jesus came not to give sinners ease in sin; he calls them to repentance. [14, .5 ver. He who was present with the disciples upon earth is the Bridegroom, who as to his personal presence was to be taken from them for a time, during which it was expected that the children of the bridechamber would mourn his absence; and this, although the Comforter should be sent unto them.] OF THE EARTH.-Psalm lxxvi. 12. ABOUT HIM BRING PRESENTS UNTO HIM THAT OUGHT TO BE FEARED.-Psalm. lxxvi. 11. HIS NAME SHALL ENDURE FOR EVER: HIS NAME SHALL BE CONTINUED AS LONG AS THE SUN: MATT. ix. 16, .7. 16 fast. No-man putteth a-piece of-new cloth unto an-old garment, for that which-is-put-in-to-fill-it-up πλпрwμа аνTOU 17 taketh from the garment, and the-rent is-made worse. Neither do-men-put new wine into old bottles: else the bottles break, and the wine runneth-out, and the bottles perish: but they-put new wine into new bottles, and both are-preserved. (G. 22.) Jairus applies to Jesus to visit his daughter, who was at the point of death. 16. a piece of new cloth, &c.-Mk. ii. 21, Lu. v. 36, § 22. | 17. new wine, $c.-Mk. ii. 22, Lu. v. 37, .8, § ib. p. 169. NOTES. 16. No man putteth a piece of new cloth, &c. Here we have the second illustration. Oudels inßáλλei, &c., 'no one clappeth a patch of undressed cloth,' &c., i.e. rough from the weaver, and which has not yet passed through the hands of the fuller. [By this it is meant that the two substances being dissimilar (one rigid and the other supple) will never wear well together, but the rigid will tear away part of the supple. The comparison is popular; and the application suggested by this and the metaphor in the next verse is, the inexpediency of imposing too grievous burthens on them, during their weakness and imperfection, as new converts;-that all things should be suited to circumstances ;--and that men cannot be suddenly initiated into unwonted austerities.] 17. Neither... new wine into old bottles. Here we have the third illustration. Bottles. Kous. Flasks made of goat or sheep skins, used in all the ancient nations, and still employed in the southern parts of Europe, and in the East generally. Now these, as they are not so easily distended when they grow old and stiff, so they are more liable to burst by the fermentation of new liquor. The Gibeonites took wine bottles, old, and 18. A certain ruler.-See ADDENDA, p. 286, A ruler of the synagogue.' And worshipped him. Fell down before him, or expressed his respect for him by token of profound regard. Is even now dead. 'Is by this time dead,' or, 'as it were dead.' This is agreeable to Mark's oxáτws ἔχει, and not irreconcilable with Luke's ἀπέθνησκεν, which means, 'is [as it were] dead.' It is likely that a father, in these circumstances, would use a word as nearly expressing actual death as would be consistent been actually dead, Jairus would not have ventured with the fact that she was alive.-Had his daughter to apply to our Lord at all: no one ever did apply, so of a dead body to life. far as we know, to work such a miracle as the raising Come and lay thy hand upon her. Agreeably to the custom of our Lord, as it had been also of the PRACTICAL REFLECTIONS. 16 ver. That we may be ready to enter in with him to the marriage when he cometh, let us not endeavour to patch up the rags of our own righteousness, but be altogether clothed in the new wedding garment. [17 ver. Let us not wonder, that God should set aside the old systems that may have served their purpose in their time, and that he should choose new vessels to contain the enlarged measure of grace which he intends to bestow upon his people. Nor let the ser vants of the King force the old into a service for which they were not intended, but seek to have the young duly fashioned for the new wine of the kingdom, which they are intended to contain.] Mk. v. 23. Let us never imagine that our importunity can trouble Jesus, or our sins debar us from him as a Saviour. Let neither shame nor dread keep us from him. And, if our poverty be deep, and our case deplorable, let our faith be the stronger; so shall our deliverance be glorious. YEA, ALL KINGS SHALL FALL DOWN BEFORE HIM.-Psalm lxxii. 11. AND MEN SHALL BE BLESSED IN HIM ALL NATIONS SHALL CALL HIM BLessed. Psalm lxxii. 17. [279 LIFT NOT UP YOUR HORN ON HIGH: SPEAK NOT WITH A STIFF NECK.-Psalm lxxv. 5. On the way, a woman is healed who had an issue of blood twelve years. Lu. viii. 42. only daughter-Jesus had before, at Nain, raised to life a widow's only son who was being carried out to his burial, Lu. vii. 11-6, § 29, p. 221. Mk. v. 24. went with him-see the same alacrity to minister mercy, manifested in the case of the centurion's servant, Lu. vii. 6, § 28, p. 218. thronged him-see the words of Jacob to Judah, which are yet to be fulfilled in Jesus, unto him shall the gathering of the people be,' Ge. xlix. 10. Jesus when he reasoned with the doctors, Lu. ii. 42, § 6, p. 40. 26. many physicians-they had been like Job's comforters, physicians of no value,' Job xiii. 4-or like those described by the prophet, They have healed also the hurt of the daughter of my people slightly, saying, Peace, peace; when there is no peace,' Je. vi. 14; viii. 11- Is there no balm in Gilead; is there no physician there? why then is not the health of the daughter of my people recovered?' ver. 22. 27. his garment-hem of his garment,' Mt. ix. 20border of his garment,' Lu. viii. 44-The days are yet to come when 'ten men shall take hold out of all NOTES. 25. twelve years-the continuance of this disease was the same as the age of the damsel he was going to heal, Lu. viii. 42, supra-the same as the age of prophets; who, in praying for the benefit of any person, used to put their hands upon him.-See 2 Ki. v. 11, But Naaman was wroth, and went away, and said, Behold, I thought, He will surely come out to me, and stand, and call on the name of the LORD his God, and strike his hand over the place, and recover the leper.' Mt. xix. 13, §74; Ac. iv. 30, By stretching forth thine hand to heal; and that signs and wonders may be done by the name of thy holy child Jesus.'-And see Mt. viii. 3, [Mk. i. 41, Lu. v. 13,] § 21, p. 160. Mt. ix. 20. And, behold, a woman, &c. This disease was, according to the law, reckoned unclean, Le. xv. 25, and she was unwilling to make personal application to Jesus, or even to touch his person. The disease was regarded as incurable. A flux of blood of long standing is also said to be one of the most dangerous, and least medicable, of all diseases. Touched the hem. τοῦ κρασπέδου. Not so much the hem, as the tassel (i.e., one of the lower tassels) of the garment-see Nu. xv. 37-40; which had four corners, called #repuya, from each of which was suspended a tassel of threads or strings. To touch either of the PRACTICAL REFLECTIONS. Mk. v. 25, .6. Those who seek not to the Lord, but to the physicians, may not expect other result than that which happened to the Jewish king, 2 Ch. xvi. 12, .3, [And Asa in the thirty and ninth year of his reign was diseased in his feet, until his disease was exceed ing great: yet in his disease he sought not to the LORD, but to the physicians. 13, And Asa slept with his fathers, and died in the one and fortieth year of his 280] reign."] As also unto this woman, who was by them nothing bettered, but rather grew worse. The Lord sometimes allows those upon whom he will shew mercy, to prove the inefficiency of all human means, that, as poor and needy, they may seek unto him for mercy, and experience, through faith, the power of his sovereign grace. O GOD, FORSAKE ME NOT.-Psalm lxxi. 18. SHEW US THY MERCY, O LORD, AND GRANT US THY SALVATION.-Psalm lxxxv. 7. THOUGH A SINNER DO EVIL AN HUNDRED TIMES, AND HIS DAYS BE PROLONGED, YET SURELY I KNOW SCRIPTURE ILLUSTRATIONS. languages of the nations, even shall take hold of the skirt of him [or, of the man Christ Jesus] that is a Jew, saying, We will go with you: for we have heard that God is with you,' Zec. viii. 23Let him take hold of my strength, that he may make peace with me; and he shall make peace with me,' Isa. xxvii. 5. 29. she was healed-He from whom this healing power proceeded, is yet to do greater things than these: I will restore health unto thee, and I will heal thee of thy wounds, saith the LORD; because they called thee an Outcast, saying, This... Zion, whom no man seeketh after,' Je. xxx. 17, p. (60) Behold, I will bring it health and cure, and I will cure them, Lu. viii. 45. Who touched me?- the LORD knoweth them that trust in him,' Na. i. 7. 47. saw that she was not hid-Jesus looked round about to see her,' &c., Mk. v. 32. declared... before all the people- Bless the LORD, O my soul: ... and forget not all his benefits: who forgiveth all thine iniquities; who healeth all thy diseases,' &c., Ps. ciii. p. (30)-'I will take the cup of salvation, and call upon the name of the LORD. I will pay my vows unto the LORD now in the presence of all his people,' cxvi. 13, .4, p. (54). NOTES. two lower ones was regarded as a mark of profounding in himself the power which had gone from him.' respect. This, however, is not to be regarded as Christ was conscious of the healing power which had exclusively a Jewish custom. There are examples of been exerted in answer to the confidence reposed in it among the heathen, and it is still retained in the him. East. The Turk would bring us presents when he met us, kneeling and kissing the hem of our cloaks.' -Evelyn's Memoirs, Vol. i. 159. Mk. v. 30. That virtue had gone out of him. 'Know Who touched my clothes? Christ calls out the believing woman, that he might speak to her words of comfort; and by the proof of her cure, sustain the faith of Jairus. PRACTICAL REFLECTIONS. Lu. viii. 45, .6. It is not physical nearness alone that can give us to receive blessing from Jesus. A multitude thronged him, but their contact was very distinguishable from the woman's touch of faith. We must be brought near unto Jesus by a true and living faith, if we would stand whole and accepted in his presence. through faith from Jesus, there may still be much [Mk. v. 33,.4. After healing power has been received THAT IT SHALL BE WELL WITH THEM THAT FEAR GOD, WHICH FEAR BEFORE HIM. Ecclesiastes viii. 12. [281 |