sacrifice for I am not come to call the righteous, but sinners to repent ance. k1 Tim. i. 15. 66 13. But go ye and learn, &c. To reprove the Pharisees, and to vindicate his own conduct, our Lord appealed to a passage of Scripture with which they ought to have been acquainted :-" I will have mercy, and not sacrifice." Hos. vi. 6. This is not a declaration on the part of God that he disregarded the sacrifices which were offered under the "elder dispensation," when they were offered in faith; for they were of his own appointment. Sacrifices were offerings made to God on account of sin. They were commonly bloody offerings, or animals slain, signifying that the sinner offering them deserved to die himself, and pointing to the great sacrifice or offering which Christ was to make for the sins of the world. Sacrifices were the principal part of the worship of the Jews, and hence came to signify external worship in general. The quoting of this passage, on the present occasion, was, as if our Lord had said, You Pharisees are exceedingly tenacious of the external forms of religion, and punctual in observing them, and this, so far as it goes, is well,-but you are altogether reprehensible in resting upon these, and taking up with them as if they constituted the whole, or even the principal part of religion. They do not. This you ought to have known perfectly well. Religion has its seat in the soul; and if the heart be not right in the sight of God (the searcher of the heart), all external forms, and the most accurate and painful observance of them, are in vain, and go for nothing. If religion have its seat in the heart, if the soul be in reality anointed with knowledge of the truth, the love of God, and the love of man, it will manifest itself in the outward walk, and very much in the desire of bringing others under the power of divine grace. But who stand more in need of being converted, and brought to the knowledge of the truth, than these poor publicans and sinners who are confessedly the very outcasts of society, and whether does he who labours for their conversion display most of power of the Divine life, or he who despises them, and leaves them to perish without putting forth one effort for the bettering of their spiritual condition? Repentance. Note, Matt. iii. 2, and additional remarks on that chapter. m 14 Then came to him the disciples of John, saying, 'Why do we and the Pharisees fast oft, but thy disciples fast not? 15 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 they fast. 7 Mark ii. 18; Luke v. 33, xviii. 12. m John iii. 29. n Acts xiii. 2, 3, xiv. 23; 1 Cor. vii. 5. 14, 15. Then came the disciples of John, &c. See also Mark ii. 18-22; Luke v. 32-39. That is, of John the Baptist. They understood that John was the forerunner of the Messiah, and could not account for the fact that there was such a difference between them and the disciples of Jesus. The Pharisees fasted often, regularly twice a-week, besides the great national days of fasting. Luke xviii. 12. This was the established custom of the land, and John did not feel himself authorised to make so great a change as to dispense with it. They were desirous of knowing, therefore, why Jesus had done it. Besides, it is probable that this question was put to him when John was in prison; and his disciples involved in deep grief on account of it, observed days of fasting. Fasting was the natural expression of sorrow, and they wondered that the followers of Jesus did not join with them in lamenting the captivity of him who was the forerunner of their Lord. Christ, in reply to them, used three illustrations, all of them going to establish the same thing, that we should observe a fitness and propriety in things. The first is taken from a marriage. The children of the bride-chamber-(those, viz., whose care it was to attend to the marriage ceremonies, and to whom this office was given, because of their enjoying the special friendship of the bridegroom)-do not think of fasting while the bridegroom is with them. With them it is a time of festivity and rejoicing; and mourning would not be appropriate. When he is removed or taken away, then their festivity will be ended, and then will be the proper time of sorrow. It is as if our Saviour had said, John, your friend and teacher, is in captivity. With you it is a time of deep grief, and it is fit that you should fast. I am with my disciples. It is, with them, a time of joy. It is not fit that they should use the tokens of grief, and fast now. When I am taken away, it will then be proper that they should fast. 16 No man putteth a piece of || new cloth unto an old garment, for that which is put in to fill it up taketh from the garment, and the rent is made worse. Or, raw, or unwrought cloth. Te 16. No man putteth a piece of new cloth, &c. A second illustration was drawn from a well-known fact, showing also that there was a propriety or fitness of things. None of you, says our Lord, in mending an old garment, would take a piece of entire new cloth. There would be a waste in it. An old piece, or a piece like the garment, would be better. The word here translated new, in the original means rude, undressed, or not fulled or cleansed by the cloth-dresser. In this state, if applied to an old garment, and if wet, it would contract and draw off a part of the garment to which it was attached, and thus make the rent worse than it was. So the doctrines of salvation which I come to teach, which are spirit and life, are altogether different from, and unfit to be consorted with the former lifeless and corrupt doctrines of the Pharisees. 17 Neither do men put new wine into old bottles: else the bottles break, and the wine runneth out, and the bottles perish: but they put new wine into new bottles, and both are preserved. 17. Neither do men put new wine, &c. The third illustration was taken from wine put into bottles. Bottles, in eastern nations, were made, and are still, of skins of beasts. Generally the skin was taken entire from a sheep or a goat, and, properly prepared, was filled with wine or water. They are still used, because, in crossing deserts of sand, they have no other conveyance but camels, or other beasts of burden. It would be difficult for them to carry glass-bottles or kegs on them. They, therefore, fill two skins, and fasten them together, and lay them across the back of a camel, and thus carry wine or water to a great distance. By long usage these bottles became tender, and would be easily ruptured. New wine, put into them, would ferment, and swell and burst them open. New skins or bottles would yield to the fermenting wine, and be strong enough to hold it from bursting. The lesson enforced by this illustration is the same as the one taught in the former. This account of eastern bottles may illustrate the following passages in the Bible. The Gibeonites took "wine bottles, old, rent, and bound up." Josh. ix. 4. "I am become like a bottle in the smoke." Ps. cxix. 83; i. e., like a bottle of skin bung up in a tent filled with smoke. The following cut will give an idea of the skin bottles of the eastern nations. It represents a female pouring wine from a bottle into a cup : 18 While he spake these things unto them, behold, there came a certain ruler, and worshipped him, saying, My daughter is even now dead: but come and lay thy hand upon her, and she shall live. 19 And Jesus arose, and followed him, and so did his disciples. 20 And, behold, a woman, which was diseased with an issue of blood twelve years, came behind him, and touched the hem of his garment: 21 For she said within herself, If I may but touch his garment, I shall be whole. 22 But Jesus turned him about, and when he saw her, he said, Daughter, be of good comfort; thy faith hath made thee whole. And the woman was made whole from that hour. 23 'And when Jesus came into the ruler's house, and saw minstrels and the people making a noise, 24 He said unto them, 'Give place: for the maid is not dead, but sleepeth. o Mark v. 22; Luke viii.41. p Mark v. 25; Luke viii. 43. 9 Luke vii. 50, viii. 48, xvii. 19, xviii. 42. And they r Mark v. 38; laughed him to scorn. 25 But when the people were put forth, he went in, and took her by the hand, and the maid arose. 26 And the fame hereof went abroad into all that land Or, this fame. 18-26. The miracles of healing mercy performed by our Saviour, an account of which is given in these verses, are also recorded in the Gospels according to Mark (v. 22-43) and Luke (viii. 41-56), with some additional circumstances and particulars. There came a certain ruler. The name of this individual, as we learn from Mark and Luke, was Jairus, and also, that he was a ruler of the synagogue, that is, one of the elders to whom the care of the synagogue was committed. In token of his profound respect and reverence for our Lord, he fell down and worshipped him; and knowing the compassion which glowed in the breast of Jesus, and the power which he possessed, he immediately unburdened his bosom to him, and expressed the errand upon which he had come, saying, My daughter is even now dead." The expression in Mark and Luke is somewhat different. We read there, that the maiden was at the point of death. The breath of life had not quite departed from her when her father left the house, to solicit the gracious interposition of the divine Physician; and it was not until our Lord, complying with the request of Jairus, was on his way to the house of the latter, that a messenger met him midway, with the information that she had expired. Matthew has combined the two facts, and stated, with elegant brevity, the representation of the case which was given to Jesus, without stopping particularly to specify the manner in which it was given. "A certain ruler," says Matthew, "came and worshipped him, saying, My daughter is even now dead." The Greek word rendered even now, does not, as our translation would have it, necessarily mean that she had actually expired, but only that, to all human appearance, she was certainly at the point of death. The parent, in his sore affliction, stating the case to one in whose ability to recall the departing spirit he had confidence, would naturally, in order to urge him to hasten to the spot (for the ruler's faith was not so complete, and enlightened, and strong as that of the centurion), make use of the strongest language-of a phrase as nearly expressive of actual dissolution as was consistent with the fact, that she was still alive, and no more than alive. As he passed along to the ruler's house, our Lord wrought another miracle, displaying his compassion for the bodies and the souls of men. The afflicted woman, who touched the hem of his garment as he went along, got more than she looked for. She came to be healed of her bodily malady. This great blessing was bestowed upon her, and a far greater one in addition to it-the diseases of her soul were cured. She gave evidence of great faith. Her exalted idea of the majesty of Christ, and deep sense of her own unworthiness, shut up her mouth, and prevented her from venturing to intrude upon the notice of the Saviour by a personal address. She thought it enough, if she could touch the hem of his garment. And it is not difficult to suppose how she would be filled with gratitude and comfort, when Christ, turning round, addressed to her these gracious words, "Daughter, be of good comfort; thy faith hath made thee whole." Here is a triumph of faith. Her faith was the means of her restoration. It was the power of Jesus that cured her, but that power was exerted in connection with her faith. No one is saved who does not believe. Faith is the instrument, not the power, that saves. Christ's merits are the alone procuring cause of salvation. "the But, by this time, Jesus had come to the ruler's house; and when he went into it, he saw minstrels and the people making a noise." It may seem strange to us, that in the house of death there should have been such a concourse of musicians and others. It was the way of the nations of the East, and is so still. They bewail the dead by cutting the flesh, tearing the hair, and crying bitterly. They employ minstrels to aid their grief, and increase the expression of their sorrow by mournful music. The Jews were forbidden to tear their hair and cut their flesh; these practices had reference to certain dogmas in the superstitions of heathenism; but they retained the use of music. Our Lord, coming in, said unto them, Give place: for the maid is not dead, but sleepeth; i.e., the maid has not ceased to exist. Though the body be dead, yet the spirit lives. Yea, her body, though dead, shall anon revive, as from a quiet sleep. I, who am the resurrection and the life, shall bring this to pass. And they laughed him to scorn, as some of the Athenians afterwards did Paul, preaching through Christ the resurrection of the dead. Perhaps there were present some of the sect of the Sadducees, who denied the separate existence of the soul and the resurrection of the body. He went in into the chamber, viz., where the dead was laid out for burial. From Mark we learn, that Jesus took with him three of his disciples-Peter, James, and John the brother of James -and the father and mother of the damsel. And took her by the hand, and the maid arose. Jesus manifested his power over death and the grave. He who quickened into life the dead body, can also raise up to faith and holiness the soul which is dead in trespasses and sins. A word from Christ can restore the soul to immortal life, so that it shall never see death. 27 And when Jesus departed thence, two blind men followed him, crying, and saying, "Thou Son of David, have mercy on us. 28 And when he was come into the house, the blind men came to him: and Jesus saith unto them, Believe ye that I am able to do this? They said unto him, Yea, Lord. 29 Then touched he their eyes, saying, According to your faith be it unto you. 30 And their eyes were opened; and Jesus straitly charged them, saying, See that no man know it. 31 'But they, when they were departed, spread abroad his fame in all that country. u Chap. xv. 22, xx. 30, 31; Mark x. 47, 48; Luke xviii. 38, 39. ≈ Chap. viii. 4, xii. 16, xvii. 9; Luke v. 14. y Mark vii. 36. 27-31. And when Jesus departed, &c. "Christ is the fountain of light as well as life. By raising the dead, he showed himself to be the same that at first breathed into man the breath of life, by giving sight to the blind, he showed himself to be the same that at first commanded the light to shine out of darkness. At this time, there was a general expectation of Messiah's appearing; these blind men know and proclaim in the streets of Capernaum that he is come, and that this is he; which aggravates the folly and sin of the chief priests and Pharisees who denied and opposed him. Those who, by the providence of God, are deprived of bodily sight, may yet, by the grace of God, have the eyes of their understanding so enlightened, as to discern those great things of God, which are hid from the wise and prudent. Their petition was, Have mercy on us. It was foretold that the Son of David should be merciful. Ps. lxxii. 12, 13. Whatever our necessities and burdens are, we need no more for supply and support, than to share in the mercy of our Lord Jesus. Whether he heal us or not, if he have mercy on us, we have enough. As to the methods of mercy, we may safely and wisely refer ourselves to the wisdom of Christ. "They followed him crying aloud. He would try their faith, and teach us to continue instant in prayer; always to pray, and not to faint, though the answer do not come presently, yet to wait for it, and to follow providence, even in those steps and outgoings of it which seem to neglect or contradict our prayers. It seemed rude to rush into the house after him, when he desired to retire ; but such is the tenderness of our Lord Jesus, that they were not more bold than welcome. "When they came to him for mercy, he asked them, Believe ye that I am able to do this? Faith is the great condition of Christ's favours. What we would have him to do for us, we must be fully assured that he is able to do. They followed Christ, and followed him crying; but the great question is, Do ye believe? Nature may work fervency, but it is only grace that can work faith. They had intimated their faith in the office of Christ as Son of David, and in his mercy; but Christ demands likewise a profession of faith in his power. It is good to apply the general assurances of God's power and good will, and the general promises to our particular wants. To believe the power of Christ, is not only to assure ourselves of it, but to commit ourselves to it, and encourage ourselves in it. To this question they answered without hesitation, Yea, Lord. Though he had kept them in suspense, they imputed that to his wisdom, not to his weakness, and were still confident of his ability. Christ touched their eyes. He gives sight to blind souls by operations of his grace accompanying the word, and he puts the cure upon their faith. I know you do believe, and the power you believe in shall be exerted for you. It is a great comfort to true believers, that Jesus Christ knows their faith. Though others do not discern it, though they themselves are ready to question it, it is known to Him. Those who apply to Jesus Christ, shall be dealt with, not according to their fancies, nor according to their profession, but according to their faith. Unbelievers cannot expect to find any favour with God, but true believers may be sure to find all that favour which is offered in the Gospel. Our comforts ebb or flow, according as our faith is stronger or weaker." 32 As they went out, behold, they brought to him a dumb man possessed with a devil. 33 And when the devil was cast out, the dumb spake: and the multitudes marvelled, saying, It was never so seen in Israel. 34 But the Pharisees said, "He casteth out devils through the prince of the devils. z See Chap. xii. 22; Luke xi. 14. a Chap. xii. 24; Mark iii. 22; Luke xi. 15. 32-34. Behold they brought him a dumb man. "Here is the healing of a dumb man. His case was very sad. See the malice of Satan against mankind, and in how many ways he shows it! But of the two, better a dumb devil than a blaspheming one. This poor creature they brought to The Christ, who healed not only those that came of themselves in their own faith, but those who were brought to him by their friends in the faith of others. When the devil was cast out, the dumb spake. Christ's cure strikes at the root, and removes the effect by taking away the cause; they open the lips, by breaking Satan's power in the soul. When Christ, by his grace, casts the devil out of the soul, presently the dumb speaks. When Paul was converted, behold, he prays. Pharisees blasphemed. When they could not gainsay the convincing evidence of these miracles, they fathered them upon the devil, as if they had been wrought by compact and collusion—a suggestion horrid beyond expression. Because the people marvelled, they must say something to diminish the miracle, and this was all they could say. Nothing can convince those who are under the power of pride. They will believe any thing, however false or absurd, rather than the Holy Scriptures; while the reflections they cast on those who are doing good to their fellow-creatures, only show the enmity of their hearts against a holy God." b 35 And Jesus went about all the cities and villages, teaching in their synagogues, and preaching the gospel of the kingdom, and healing every sickness and every disease among the people. b Mark vi. 6; Luke xiii. 22. c Chap. iv. 23. 35. The Gospel of the kingdom. That is, the good news of the reign of God, or the good news of the advent and reign of the Messiah. Matt. iii. 2. 36 But when he saw the multitudes, he was moved with compassion on them, because they || fainted, and were scattered abroad, as sheep having no shepherd. d Mark vi. 34. Or, were tired and lay down. e Num. xxvii. 17; 1 Kings xxii. 17; Ezek. xxxiv. 5; Zech. x. 2. 36. Because they fainted. The word used here refers to the weariness and fatigue which results from labour and being burdened. He saw the people burdened with the rites of religion, and the doctrines of the Pharisees; sinking down under their ignorance and traditions, and neglected by those who ought to have been enlightened teachers; scattered and driven out without care and attention. With great beauty he compares them to sheep, wandering without a shepherd. Judea was a land of flocks and herds. The faithful shepherd, by day and night, was with his flock. He defended it, led it to green pastures, and beside the still waters. Without his care they would stray away. They were in danger of wild beasts. They panted in the summer sun, and knew not where were the cooling shade and stream. So, said he, is it with this people. No wonder that the compassionate Redeemer was moved with pity! 37 Then saith he unto his disciples, 'The harvest truly is plenteous, but the labourers are few; 38 Pray ye therefore the Lord of the harvest, that he will send forth labourers into his harvest. f Luke x. 2; John iv. 35. g 2 Thess. iii. 1. 37, 38. The harvest truly is plenteous, &c. Another beautiful image.-A waving field of golden grain invites many reapers, and demands haste. By the harvest, here, he meant that the multitude of people that flocked to his ministry was great. The people expected the Messiah. They were prepared to receive the Gospel. But the labourers were few. Few were engaged in instructing the multitude. He directed them, therefore, to pray to the Lord of the harvest to send forth reapers. God is the proprietor of the great harvest of the world, and he only can send men to gather it in. ADDITIONAL REMARKS. 1. Throughout the greater part of this chapter we find our Lord engaged in healing the bodily diseases, and ministering to the souls of men. He went about all the cities and villages, teaching in their synagogues, and preaching the Gospel of the kingdom, and healing every sickness and every disease among the people. Five instances are specified in this chapter of his exerting his miraculous power. Each of these cases had in it something peculiar from which much may be learned. Taken collectively, they clearly bear evidence, first, to Christ's power; second, to Christ's mercy. His power is divine: not derived and limited, but omnipotent, doing all things in a way that cannot be resisted by any created energy, and yet, according to a most holy and wise law, the will, viz, of Him in whom that power resided, and of whose will, the glorious acts of that power were the manifestation to those among whom they were exercised. Christ is invested with all power and dominion, |