Verse 31
Suffer us to go away - Επιτρεψον ημιν απελθειν: this is the common reading; but αποστειλον ημας, send us away, appears more likely to be genuine. This latter reading Griesbach has adopted, on the authority of three ancient MSS., the Coptic, Sahidic, Ethiopic, Syriac, all the Arabic, Saxon, most of the Itala, and the Vulgate. Send us away seems to express more fully the absolute power Jesus Christ had over them - permission alone was not sufficient; the very power by which they were to go away, must come from Christ himself! How vain was the boast of Satan, [Mat 4:9], when we find he could not possess the body of one of the vilest animals that God has made, without immediate authority from the Most High! Since a demon cannot enter even into a swine without being sent by God himself, how little is the power or malice of any of them to be dreaded by those who have God for their portion and protector!
Verse 32
They went into the herd of swine - Instead of την αγελην των χοιρων, the herd of swine, Griesbach reads τους χοιρους, the swine, on the authority of many MSS. and versions.
The whole herd of swine - Των χοιρων, of swine, is omitted by many MSS. and versions. See Griesbach, and see on [Luk 8:20], etc.
Ran violently down a steep place, etc. - The prayer of these demons is heard and answered! Strange! But let it be noted, that God only hears demons and certain sinners when their prayer is the echo of his own justice. Here is an emblem of the final impenitence and ruin into which the swinish sinners, the habitually unpure, more commonly fall than other sinners. Christ permits the demons to do that in the swine which he did not permit them to do in the possessed, on purpose to show us what rage they would exercise on us if left to their liberty and malice. Many are the Divine favors which we do not consider, or know only in general. "But the owners of the swine lost their property." Yes; and learn from this of how small value temporal riches, are in the estimation of God. He suffers them to be lost, sometimes to disengage us from them through mercy; sometimes out of justice, to punish us for having acquired or preserved them either by covetousness or injustice.
Verse 33
And they that kept them fled - Terrified at what had happened to the swine.
Verse 34
The whole city came out - Probably with the intention to destroy Jesus for having destroyed their swine; but, having seen him, they were awed by his presence; and only besought him to depart from their borders. Many rather chose to lose Jesus Christ than those temporal goods by which they gratify their passions at the expense of their souls. They love even their swine better than their salvation.
Certain doctors in both sciences, divinity and physic, gravely tell us that these demoniacs were only common madmen, and that the disease was supposed, by the superstitious Jews, to be occasioned by demons. But, with due deference to great characters, may not a plain man be permitted to ask, by what figure of speech can it be said that "two diseases besought - went out - filled a herd of swine - rushed down a precipice?" etc. What silly trifling is this! Some people's creeds will neither permit God nor the devil to work; and, in several respects, hardly to exist. For he who denies Divine inspiration, will scarcely acknowledge diabolic influence. See the note on [Mat 8:16], and see on [Luk 7:21] (note).
It is said, The whole city came out to meet Jesus. This means no more than all the inhabitants of that place, which, most probably, was no more than a small country village; or perhaps but a few houses. I have observed that the inhabitants of the Zetland Isles, in the North Seas, denominate any collection of houses a town, even where there are but three or four: and thus I think that the Jews denominated their villages, often calling them cities.
Introduction
Christ heals a paralytic person at Capernaum, [Mat 9:1-8]. Calls Matthew, [Mat 9:9-10]. Eats with publicans and sinners, at which the Pharisees are offended, and he vindicates his conduct, [Mat 9:11], [Mat 9:12]. The disciples of John come to him and inquire about fasting, [Mat 9:14-17]. A ruler requests him to heal his daughter, [Mat 9:18], [Mat 9:19]. On his road to the ruler's house, he heals a diseased woman, [Mat 9:20-22]. Arriving at the ruler's house, he restores the young woman to life, [Mat 9:23-26]. Heals two blind men, [Mat 9:27-31]. Casts out a dumb demon, [Mat 9:32-34]. Preaches and works miracles in all the cities and villages, [Mat 9:35]. Is greatly affected at the desolate and dark state of the Jewish people, [Mat 9:36]. Exhorts his disciples to pray to God to send them proper instructers, [Mat 9:37], [Mat 9:38].
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 [Mat 4:13], and [Mat 8:14]. This verse properly belongs to the preceding chapter.
Verse 2
Sick of the palsy - See [Mat 4:24].
Lying on a bed - Κλινης, a couch or sofa, such as they reclined on at meals.
Seeing their faith - The faith of the paralytic person, and the faith of those who brought him; see on [Mar 2:4] (note).
Be of good cheer - Θαρσει τεκνον, Son, take courage! Probably he began to despond, and Christ spoke thus to support his faith.
Thy sins be forgiven thee - 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 [Psa 103:3]. Who forgiveth all thine iniquities, and healeth all thy diseases. Here pardon precedes health. See also [Psa 41:3], [Psa 41:4]. 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 - Βλασφημεω comes either from βλαπτειν την φημην, to hurt or blast the reputation or credit of another, or from βαλλειν ταις φημαις, 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.
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.
Verse 4
Jesus knowing (ιδων 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.
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.
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.
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.
Verse 6
But that ye may know, etc. - 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.
Arise, take up thy bed - 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 marveled - Instead of εθαυμασαν, 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.
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!
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 receipt of custom - The custom-house, τελωνιον - the place where the taxes levied by the Romans of the Jews, were collected.
Follow me - That is, become my disciple.
And he arose, and followed him - 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 [Luk 5:29], made a great feast on the occasion, thus testifying his gratitude for the honor 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 honored by the presence of Christ. His companions, it appears, were not of the most creditable kind. They were tax-gatherers (see [Mat 5:46]) and sinners, αμαρτωλοι, a word which I believe in general signifies heathens, throughout the Gospels, and in several other parts of the New Testament. See, among others, [Mat 11:19] (note); [Mat 26:45] (note); [Mar 2:15-17] (note); [Mar 14:41]; [Luk 5:30-32] (note); [Luk 6:32-34] (note); [Luk 7:34], [Luk 7:37], (note); [Luk 7:39]; [Luk 15:1], [Luk 15:2], [Luk 15:7], [Luk 15:10] (note); [Luk 19:7] (note); [Luk 24:7] (note); [Joh 9:16], [Joh 9:24], [Joh 9:25], [Joh 9:31] (note); [Rom 5:8] (note); [Gal 2:15] (note); [Heb 7:26] (note); [1Pet 4:18] (note); 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.