[Lu 9:61]:
And another also said, Lord, I will follow thee; but let me first go bid them farewell which are at home at my house.
[Lu 9:62]:
And Jesus said unto him, No man, having put his hand to the plough, and looking back, is fit for the kingdom of God. But for the very different replies given, we should hardly have discerned the difference between this and the second case: the one man called, indeed, and the other volunteering, as did the first; but both seemingly alike willing, and only having a difficulty in their way just at that moment. But, by help of what is said respectively to each, we perceive the great difference between the two cases. From the warning given against "looking back," it is evident that this man's discipleship was not yet thorough, his separation from the world not entire. It is not a case of going back, but of looking back; and as there is here a manifest reference to the case of "Lot's wife" ([Ge 19:26]; and see on [Lu 17:32]), we see that it is not actual return to the world that we have here to deal with, but a reluctance to break with it. The figure of putting one's hand to the plough and looking back is an exceedingly vivid one, and to an agricultural people most impressive. As ploughing requires an eye intent on the furrow to be made, and is marred the instant one turns about, so will they come short of salvation who prosecute the work of God with a distracted attention, a divided heart. The reference may be chiefly to ministers; but the application at least is general. As the image seems plainly to have been suggested by the case of Elijah and Elisha, a difficulty may be raised, requiring a moment's attention. When Elijah cast his mantle about Elisha, which the youth quite understood to mean appointing him his successor, he was ploughing with twelve yoke of oxen, the last pair held by himself. Leaving his oxen, he ran after the prophet, and said, "Let me, I pray thee, kiss my father and my mother, and [then] I will follow thee." Was this said in the same spirit with the same speech uttered by our disciple? Let us see. "And Elijah said unto him, Go back again: for what have I done to thee." Commentators take this to mean that Elijah had really done nothing to hinder him from going on with all his ordinary duties. But to us it seems clear that Elijah's intention was to try what manner of spirit the youth was of:--"Kiss thy father and mother? And why not? By all means, go home and stay with them; for what have I done to thee? I did but throw a mantle about thee; but what of that?" If this was his meaning, Elisha thoroughly apprehended and nobly met it. "He returned back from him, and took a yoke of oxen, and slew them, and boiled their flesh with the instruments of the oxen (the wood of his ploughing implements), and gave unto the people, and they did eat: then he arose, and went after Elijah, and ministered unto him" ([1Ki 19:19-21]). We know not if even his father and mother had time to be called to this hasty feast. But this much is plain, that, though in affluent circumstances, he gave up his lower calling, with all its prospects, for the higher and at that time perilous, office to which he was called. What now is the bearing of these two cases? Did Elisha do wrong in bidding them farewell with whom he was associated in his early calling? Or, if not, would this disciple have done wrong if he had done the same thing, and in the same spirit, with Elisha? Clearly not. Elisha's doing it proved that he could with safety do it; and our Lord's warning is not against bidding them farewell which were at home at his house, but against the probable fatal consequences of that step; lest the embraces of earthly relationship should prove too strong for him, and he should never return to follow Christ. Accordingly, we have called this the Irresolute or Wavering Disciple.
Mt 8:23-27. Jesus Crossing the Sea of Galilee, Miraculously Stills a Tempest. ( = Mr 4:35-41; Lu 8:22-25)
For the exposition, see on [Mr 4:35-41].
Mt 8:28-34. Jesus Heals the Gergesene Demoniacs. ( = Mr 5:1-20; Lu 8:26-39)
For the exposition, see on [Mr 5:1-20].
Chapter 9
Mt 9:1-8. Healing of a Paralytic. ( = Mr 2:1-12; Lu 5:17-26)
This incident appears to follow next in order of time to the cure of the leper ([Mt 8:1-4]). For the exposition, see on [Mr 2:1-12].
Mt 9:9-13. Matthew's Call and Feast. ( = Mr 2:14-17; Lu 5:27-32)
The Call of Matthew ([Mt 9:9]).
9. And as Jesus passed forth from thence--that is, from the scene of the paralytic's cure in Capernaum, towards the shore of the Sea of Galilee, on which that town lay. Mark, as usual, pictures the scene more in detail, thus ([Mr 2:13]): "And He went forth again by the seaside; and all the multitude resorted unto Him, and He taught them"--or, "kept teaching them." "And as He passed by"
he saw a man, named Matthew--the writer of this precious Gospel, who here, with singular modesty and brevity, relates the story of his own calling. In Mark and Luke he is called Levi, which seems to have been his family name. In their lists of the twelve apostles, however, Mark and Luke give him the name of Matthew, which seems to have been the name by which he was known as a disciple. While he himself sinks his family name, he is careful not to sink his occupation, the obnoxious associations with which he would place over against the grace that called him from it, and made him an apostle. (See on [Mt 10:3]). Mark alone tells us ([Mr 2:14]) that he was "the son of Alphæus"--the same, probably, with the father of James the Less. From this and other considerations it is pretty certain that he must at least have heard of our Lord before this meeting. Unnecessary doubts, even from an early period, have been raised about the identity of Levi and Matthew. No capable jury, with the evidence before them which we have in the Gospels, would hesitate in giving a unanimous verdict of identity.
sitting at the receipt of custom--as a publican, which Luke ([Lu 5:27]) calls him. It means the place of receipt, the toll house or booth in which the collector sat. Being in this case by the seaside, it might be the ferry tax for the transit of persons and goods across the lake, which he collected. (See on [Mt 5:46]).
and he saith unto him, Follow me--Witching words these, from the lips of Him who never employed them without giving them resistless efficacy in the hearts of those they were spoken to.
And he--"left all" ([Lu 5:28]), "arose and followed him."
The Feast ([Mt 9:10-13]).
10. And it came to pass, as Jesus sat at meat in the house--The modesty of our Evangelist signally appears here. Luke says ([Lu 5:29]) that "Levi made Him a great feast," or "reception," while Matthew merely says, "He sat at meat"; and Mark and Luke say that it was in Levi's "own house," while Matthew merely says, "He sat at meat in the house." Whether this feast was made now, or not till afterwards, is a point of some importance in the order of events, and not agreed among harmonists. The probability is that it did not take place till a considerable time afterwards. For Matthew, who ought surely to know what took place while his Lord was speaking at his own table, tells us that the visit of Jairus, the ruler of the synagogue, occurred at that moment ([Mt 9:18]). But we know from Mark and Luke that this visit of Jairus did not take place till after our Lord's return, at a later period from the country of the Gadarenes. (See [Mr 5:21], &c., and [Lu 8:40], &c.). We conclude, therefore, that the feast was not made in the novelty of his discipleship, but after Matthew had had time to be somewhat established in the faith; when returning to Capernaum, his compassion for old friends, of his own calling and character, led him to gather them together that they might have an opportunity of hearing the gracious words which proceeded out of His Master's mouth, if haply they might experience a like change.
behold, many publicans and sinners--Luke says, "a great company" ([Lu 5:29])
came and sat down with him and his disciples--In all such cases the word rendered "sat" is "reclined," in allusion to the ancient mode of lying on couches at meals.
11. And when the Pharisees--"and scribes," add Mark and Luke ([Mr 2:6]; [Lu 5:21]).
saw it, they said--"murmured" or "muttered," says Luke ([Lu 5:30]).
unto his disciples--not venturing to put their question to Jesus Himself.
Why eateth your Master with publicans and sinners?--(See on [Lu 15:2]).
12. But when Jesus heard that, he said unto them--to the Pharisees and scribes; addressing Himself to them, though they had shrunk from addressing Him.
They that be whole need not a physician, but they that are sick--that is, "Ye deem yourselves whole; My mission, therefore, is not to you: The physician's business is with the sick; therefore eat I with publicans and sinners." Oh, what myriads of broken hearts, of sin-sick souls, have been bound up by this matchless saying!
13. But go ye and learn what that meaneth--([Ho 6:6]),
I will have mercy, and not sacrifice--that is, the one rather than the other. "Sacrifice," the chief part of the ceremonial law, is here put for a religion of literal adherence to mere rules; while "mercy" expresses such compassion for the fallen as seeks to lift them up. The duty of keeping aloof from the polluted, in the sense of "having no fellowship with the unfruitful works of darkness," is obvious enough; but to understand this as prohibiting such intercourse with them as is necessary to their recovery, is to abuse it. This was what these pharisaical religionists did, and this is what our Lord here exposes.
for I am not come to call the righteous, but sinners to repentance--The italicized words are of doubtful authority here, and more than doubtful authority in [Mr 2:17]; but in [Lu 5:32] they are undisputed. We have here just the former statement stripped of its figure. "The righteous" are the whole; "sinners," the sick. When Christ "called" the latter, as He did Matthew, and probably some of those publicans and sinners whom he had invited to meet Him, it was to heal them of their spiritual maladies, or save their souls: "The righteous," like those miserable self-satisfied Pharisees, "He sent empty away."
Mt 9:14-17. Discourse on Fasting
See on [Lu 5:33-39].
Mt 9:18-26. The Woman with the Issue of Blood Healed.--The Daughter of Jairus Raised to Life. ( = Lu 8:40-56; Mr 5:21-43)
For the exposition, see on [Mr 5:21-43].
Mt 9:27-34. Two Blind Men and a Dumb Demoniac Healed
These two miracles are recorded by Matthew alone.
Two Blind Men Healed ([Mt 9:27-31]).
27. And when Jesus departed thence, two blind men followed him--hearing, doubtless, as in a later case is expressed, "that Jesus passed by" ([Mt 20:30]).
crying, and saying, Thou son of David, have mercy on us--It is remarkable that in the only other recorded case in which the blind applied to Jesus for their sight, and obtained it, they addressed Him, over and over again, by this one Messianic title, so well known--"Son of David" ([Mt 20:30]). Can there be a doubt that their faith fastened on such great Messianic promises as this, "Then the eyes of the blind shall be opened," &c. ([Is 35:5])? and if so, this appeal to Him, as the Consolation of Israel, to do His predicted office, would fall with great weight upon the ears of Jesus.
28. And when he was come into the house--To try their faith and patience, He seems to have made them no answer. But
the blind men came to Him--which, no doubt, was what He desired.
and Jesus saith unto them, Believe ye that I am able to do this? they said unto him, Yea, Lord--Doubtless our Lord's design was not only to put their faith to the test by this question, but to deepen it, to raise their expectation of a cure, and so prepare them to receive it; and the cordial acknowledgment, so touchingly simple, which they immediately made to Him of His power to heal them, shows how entirely that object was gained.
29. Then touched he their eyes, saying, According to your faith be it unto you--not, Receive a cure proportioned to your faith, but, Receive this cure as granted to your faith. Thus would they carry about with them, in their restored vision, a gracious seal of the faith which drew it from their compassionate Lord.
30. And their eyes were opened: and Jesus straitly charged them--The expression is very strong, denoting great earnestness.