Matthew 9 · The Lantern

And, entering into a boat, he crossed over, and came into his own city.

Mystically; When driven out of Judæa, He returns into His own city; the city of God is the people of the faithful; into this He entered by a boat, that is, the Church.

(De Cons. Ev. ii. 25.) That Matthew here speaks of his own city, and Mark calls it Capharnaum, would be more difficult to be reconciled if Matthew had expressed it Nazareth. But as it is, all Galilee might be called Christ's city, because Nazareth was in Galilee; just as all the Roman empire, divided into many states, was still called the Roman city.

The miracles recounted above were against temporal dangers; here he mentions ones against spiritual dangers. He does two things: first, he shows how he helps those who come to him; secondly, how he searches out those he heals (v. 35). In regard to the first: first, he presents the remedy against sin; secondly, against death (v. 18).

And lo! they were bringing unto him a paralytic, on a couch, laid prostrate; and Jesus, seeing, their faith, said to the paralytic,—Take courage! child, forgiven are thy sins.

In this paralytic the whole Gentile world is offered for healing, he is therefore brought by the ministration of Angels; he is called Son, because he is God's work; the sins of his soul which the Law could not remit are remitted him; for faith only justifies.

Note in this regard, my brothers, that God does not inquire into the wants of those who are deliriously ill. He does not wait to see the faith of the ignorant or probe the senseless wishes of the sick. Yet he does not refuse to help the faith of another, so that by grace alone he confers whatever is proper of the divine will.

They brought a paralytic. Here is suggested the devotion of those who brought him; hence in Mark (2:4) it says that because they could not get near him, they let him down through the opened roof. This paralytic signifies the sinner lying in sin; hence, as the paralytic cannot move himself, so neither the sinner.

And lo! certain of the scribes, said within themselves,—This man, speaketh profanely!

Upon their murmuring, then, and saying, "This man blasphemeth; who can forgive sins but God only?" let us see what He saith. Did He indeed take away the suspicion? And yet if He were not equal, He should have said, "Why fix upon me a notion which is not convenient?

"And, behold, certain of the scribes said within themselves, This man blasphemeth. And Jesus knowing their thoughts said, Wherefore think ye evil in your hearts? For which is easier to say, Thy sins be forgiven thee; or to say, Arise, and walk?" By knowing their thoughts, Jesus shows that He is God.

Then he mentions the complaint against the favor. He says, therefore, Some of the scribes said within themselves, "This man is blaspheming." Why? Because they saw the man and did not see God.

And Jesus, knowing, their inward thoughts, said,—To what end are ye cherishing evil thoughts within your hearts?

For, when one reads of God as being "the searcher and witness of the heart; " when His prophet is reproved by His discovering to him the secrets of the heart; when God Himself anticipates in His people the thoughts of their heart, "Why think ye evil in your hearts?

[Daniel 2:28] "But there is a God in heaven who reveals mysteries." Therefore it is only in vain that thou inquirest (other MSS have: "that he inquire") of men as to something which is known only to God in heaven. Also, by indirectly drawing Nebuchadnezzar away from the worship of many gods, Daniel directs him to the knowledge of the one (true) God.

Knowing their thoughts, because he alone knows man's thoughts. First, he reprehends their villainy: Why do you think evil thoughts in your hearts? For they called him a blasphemer: "Remove the evil from your thoughts" (Is 1:16).

For which is easier—To say, Forgiven are thy sins,—or to say, Rise and be walking!

And whereas, when He spake unto the sick of the palsy, He spake without clearly manifesting His own authority: for He said not, "I forgive thee thy sins," but, "thy sins be forgiven thee:" upon their constraining, He discloses His authority more clearly, saying, "But that ye may know that the Son of Man hath power on earth to forgive sins." Seest thou, how far He was from unwil…

Whether or no his sins were forgiven He alone could know who forgave; but whether he could rise and walk, not only himself but they that looked on could judge of; but the power that heals, whether soul or body, is the same.

Which is easier? Here the disproof is given. But the Lord seems to argue incorrectly, because he argues from the lesser by affirming, for it seems easier to heal the body than the soul. But Jerome explains it thus: It is easier to say than to do; but as to doing, it is greater to heal the soul than the body; and as to power, it is the same power for both.

But, that ye may know, that the Son of Man hath, authority, upon the earth, to be forgiving sins, then, saith he to the paralytic,—Rise! take up thy couch, and withdraw unto thy house.

Furthermore, so it could be understood that he was in a body and that he could forgive sins and restore health to bodies, Jesus said, "That you may know that the Son of Man has power on earth to forgive sins," then he said to the paralytic, "Arise, take up your pallet." He could have simply said "Arise," but since the reason for doing every work had to be explained, he added, "…

His rising up is the drawing off the soul from carnal lusts; his taking up his bed is the raising the flesh from earthly desires to spiritual pleasures; his going to his house is his returning to Paradise, or to internal watchfulness of himself against sin.

Therefore, that you may know that the Son of man has power on earth to forgive sins. He shows it in deed: first, the end of the deed is mentioned; secondly, the method; thirdly, the efficacy.

And, rising, he departed unto his house.

Admiration and not fear had to accomplish this work, but even now the order of the mystery remains. To add a glimpse of the future to the truth of the present, the crowds fear the Lord's words and actions. It is frightful to face death without having one's sins forgiven by Christ, for no one returns to the eternal home unless forgiveness of sins has been granted.

(Verse 7, 8.) Rise, take up your bed, and go to your house. And he rose and went to his house. And when the crowds saw it, they were afraid and glorified God, who had given such authority to men. And if the paralyzed man rises, if he recovers his former strength, he carries his bed on which he lay before, and carries it into his house of virtues.

Then follows the execution of the commands: He rose and went home.

Now the multitudes, seeing, were struck with fear, and glorified the God who had given authority, such as this, unto men.

It is a very fearful thing to be seized by death while the sins are yet unforgiven by Christ; for there is no way to the heavenly house for him whose sins have not been forgiven. But when this fear is removed, honour is rendered to God, who by His word has in this way given power to men, of forgiveness of sins, of resurrection of the body, and of return to Heaven.

"For when the multitudes saw it, they marvelled, and glorified God, which had given such power unto men:" for the flesh was an offense unto them. But He did not rebuke them, but proceeds by His works to arouse them, and exalt their thoughts. Since for the time it was no small thing for Him to be thought greater than all men, as having come from God.

When the crowds, not the scribes, because they were scornful, saw it, they were afraid: "O Lord, I have heard the report of you and I feared" (Hab 3:2). But with what fear? Because they glorified God, for they referred everything to God: "Not to us, O Lord, not to us, but to your name give the glory" (Ps 115:1). Who had given such power to men.

And Jesus, passing aside from thence, saw a man presiding over the tax-office, called, Matthew, and saith unto him,—Be following me. And, arising, he followed him.

Do you hesitate about arts, and trades, and about professions likewise, for the sake of children and parents? Even there was it demonstrated to us, that both "dear pledges," and handicrafts, and trades, are to be quite left behind for the Lord's sake; while James and John, called by the Lord, do leave quite behind both father and ship; while Matthew is roused up from the toll-b…

He esteems lightly human dangers which might accrue to him from his masters for leaving his accounts in disorder, but, he arose, and followed him. And because he relinquished earthly gain, therefore of right was he made the dispenser of the Lord's talents.

Here two things are mentioned: first, the conversion of sinners; secondly, the complaint of the Pharisees (v. 11). First, he tells how he called a certain man to discipleship; secondly, how he called many to intimacy (v. 10). He says, therefore, As Jesus passed on from there... Why did he pass on?

And it came to pass, as he was reclining in the house, that lo! many tax-collectors and sinners, came, and were reclining together with Jesus and his disciples.

Nor would the name of publicans have been so execrable in the eyes of the Lord, unless as being a "strange" name,-a (name) of such as put up the pathways of the very sky, and earth, and sea, for sale.

Jesus' sitting at table has more significance for Matthew than just dining. Jesus will be feasting not on food but on the return of sinners. He will call them back through feasting, collegiality and human affection, enjoying himself with their pleasant conversation while reclining at table.

He continues: As he was at table in the house, many tax collectors and sinners came and sat down with Jesus and his disciples. Here he shows how many were called to intimacy. Hence he says, As he sat at table... Others say that he gave him a banquet, but Matthew is silent.

And, the Pharisees, observing it, began to say unto his disciples,—Wherefore, with tax-collectors and sinners, doth your Teacher eat?

The Jews were seething with envy that the Lord was spending time with publicans and sinners. He declared to them that the words of the law were being concealed under a cloak of faithlessness. He gave aid to the sick and medicine to those in need. For those who believed they were healthy, however, no cure was necessary.

Luke seems to have related this a little differently; according to him the Pharisees say to the disciples, Why do ye eat and drink with Publicans and sinners? (Luke 5:30.) not unwilling that their Master should be understood to be involved in the same charge; insinuating it at once against Himself and His disciples.

When the Pharisees saw this... We have seen how Jesus calls sinners to follow him and accepts them at the banquet. Here the complaint is mentioned: first, about the company; secondly, about the banquet (v. 14). In regard to the first, the question is put; secondly, the response (v. 12). Therefore, when the Pharisees saw this, they said to his disciples.

And, he, hearing it, said,—No need have the strong, of a physician, but they who are sick.

The Lord had come, of course, to save that which "had perished; " "a Physician." necessary to "the sick" "more than to the whole." This fact He was in the habit both of typifying in parables and preaching in direct statements.

Luke adds to repentance, which explains the sense; that none should suppose that sinners are loved by Christ because they are sinners; and this comparison of the sick shows what God means by calling sinners, as a physician does the sick to be saved from their iniquity as from a sickness: which is done by penitence.

Then follows Jesus' response, wherein he gives three reasons. First, he uses a comparison: But when Jesus heard it, he said: "Those who are well have no need of a physician." The Lord calls himself a physician; and correctly so: "He heals all your diseases" (Ps 103:3), namely, of soul and body.

But go ye, and learn what this meaneth,—Mercy, I desire, and not, sacrifice; For I came, not to call the righteous, but sinners.

He therefore said: "You wash the outside of the cup," that is, the flesh, "but you do not cleanse your inside part," that is, the soul; adding: "Did not He that made the outside," that is, the flesh, "also make the inward part," that is to say, the soul?-by which assertion He expressly declared that to the same God belongs the cleansing of a man's external and internal nature,…

He therefore warns them, that by deeds of mercy they should seek for themselves the rewards of the mercy that is above, and, not overlooking the necessities of the poor, trust to please God by offering sacrifice.

Secondly, he cites a scriptural text, saying, "Go and learn what this means..." As if to say: You do not understand the Scripture, but go and learn what this means: "I desire mercy and not sacrifice." This is written in Hosea (6:6).

Then come near unto him the disciples of John, saying,—Wherefore do, we, and the Pharisees, fast, whereas, thy disciples, fast not?

At all events, in the Gospel they think that those days were definitely appointed for fasts in which "the Bridegroom was taken away; " and that these are now the only legitimate days for Christian fasts, the legal and prophetical antiquities having been abolished: for wherever it suits their wishes, they recognise what is the meaning of" the Law and the prophets until John.

What did John's disciples have in common with the Pharisees if not a bond of ill will uniting those whom discipline had separated? In this case jealousy loses its bearings: Accustomed to separating people, it united them. The Jews were not disposed to esteem Moses less than the Lord, and John's disciples were by no means willing to prefer Christ to John.

Here arises a question about banqueting, followed by the answer. But then there is the textual question as to why it seems from Mark (2:18) and Luke (5:29) that the question was proposed by others; for it says in Mark (2:18): "Why do John's disciples and the disciples of the Pharisees fast, but your disciples do not fast?" Therefore, the disciples did not put the question.

And Jesus said unto them,—Can, the sons of the bridechamber, mourn, so long as, the bridegroom, is, with them? But days will come, when the bridegroom, shall be taken from them, and, then, will they fast.

Figuratively; This His answer, that while the Bridegroom was present with them, His disciples needed not to fast, teaches us the joy of His presence, and the sacrament of the holy food, which none shall lack, while He is present, that is, while one keeps Christ in the eye of the mind.

When he wisheth to eat everything, and not to restrain himself by forbearance from any meat, he beginneth to repeat that which was written by our Lord, "It is not that which goeth into a man which defileth him;" for his ear is only pierced to hear such things as can be thought to support his lust, and in the face of the hearing of other things he shutteth the door of his attent…

And Jesus said to them... Here Jesus answers in a subtle way: first, he assigns a cause on his part; secondly, on the part of the disciples (v. 16). In regard to the first he does two things: first, he determines the time for feasting; secondly, of fasting (v. 15b).

Howbeit, no one, layeth on a patch of unshrunk cloth, upon an old garment,—for the shrinking of it teareth away from the garment, and, a worse rent, is made.

The Spirit of God, and the Word of God, and the Reason of God-Word of Reason, and Reason and Spirit of Word-Jesus Christ our Lord, namely, who is both the one and the other, -has determined for us, the disciples of the New Testament, a new form of prayer; for in this particular also it was needful that new wine should be laid up in new skins, and a new breadth be sewn to a new…

By the old garment He means His disciples, who had not yet been renewed in all things. The patch of undressed, that is, of new cloth, means the new grace, that is, the Gospel doctrine, of which fasting is a portion; and it was not meet that the stricter ordinances of fasting should be entrusted to them, lest they should be broken down by their severity, and forfeit that faith w…

No one puts a piece of unshrunk cloth on an old garment. Here he presents the other argument, the one on the part of the disciples. He gives two examples; one is explained by Augustine and the other by Jerome.

Neither pour they new wine into old skins: otherwise at least, the skins are burst, and, the wine, runneth out, and, the skins, are spoiled,—but they pour new wine into unused skins, and, both, are together preserved.

"Neither do men put new wine into old bottles." Seest thou His illustrations, how like the Old Testament? the garment? the wine skins? For Jeremiah too calls the people "a girdle," and makes mention again of "bottles" and of "wine." Thus, the discourse being about gluttony and a table, He takes His illustrations from the same.

After two comparisons made, that of the wedding, and that of the undressed cloth, He adds a third concerning wine skins; Neither do men put new wine into old skins. By the old skins He means His disciples, who were not yet perfectly renewed.

Neither is new wine put into old wineskins. Here he presents the example about wine. As if to say: My disciples are like old wineskins. The new wine is the New Law by reason of newness; hence when they receive the Holy Spirit, they are said to be filled with new wine (Acts 2:13). Therefore, neither is new wine put into old wineskins; if it is, the skins burst.

While, these things, he was speaking unto them, lo! a [certain] ruler, came, and began bowing down to him, saying,—My daughter, just now died! But come, and lay thy hand upon, her, and she shall live.

The prayers of the ruler, the faith of the woman, the gathering of the crowd in the house and the shouting of the two blind men, as well as the bringing of the deaf and dumb demoniac … are all interrelated. The ruler here is understood to be the law. He prays to the Lord for the people.

(De Cons. Ev. ii. 28.) This narrative is given both by Mark and Luke, but in a quite different order; namely, when after the casting out of the daemons and their entrance into the swine, he had returned across the lake from the country of the Gerasenes. Now Mark does indeed tell us that this happened after He had recrossed the lake, but how long after he does not determine.

He mentioned the miracles by which remedies are applied against the dangers of sin; here he mentions those by which remedies are applied against the dangers of death. This is divided into two parts: first, he tells how he restored a life; secondly, how he restored that life's actions (v. 23).

And Jesus, arising, was following him, also his disciples.

And whereas Mark saith, He took the three disciples, and so doth Luke; our evangelist merely saith, "the disciples." Wherefore then did He not take with Him Matthew, though he had but just come unto Him? To bring him to a more earnest longing, and because he was yet rather in an imperfect state. For to this intent doth He honor those, that these may grow such as those are.

We ought to admire and at the same time to imitate the humility and mercifulness of the Lord; as soon as ever He was asked, He rose to follow him that asked; And Jesus rose, and followed him. Here is instruction both for such as are in command, and such as are in subjection.

And Jesus rose and followed him. He rose, namely, from the meal. Here we have evidence of Christ's mercy, because after the request he went at once, as it says in Isaiah (30:19): "As soon as he hears your cry, he will answer you." Likewise, he gives an example of solicitude to prelates, that they should be solicitous about helping sinners quickly.

And lo! a woman, having a flow of blood twelve years, coming near behind, touched the fringe of his mantle.

Herein is to be observed the marvellous virtue of the Lord, that the power that dwelt in His body should give healing to things perishable, and the heavenly energy extended even through the hems of His garments; for God is not comprehensible that He should be shut in by a body.

In which her humility must be praised, that she came not before His face, but behind, and judged herself unworthy to touch the Lord's feet, yea, she touched not His whole garment, but the hem only; for the Lord wore a hem according to the command of the Law. So the Pharisees also wore hems which they made large, and in some they inserted thorns.

And behold, a woman... In Leviticus (c. 12) it is laid down that a woman who suffered a flow of blood was unclean and did not live with men; therefore, she did not come to him in the house but on the road.

For she kept saying within herself,—If only I touch his mantle, I shall be made well!

And, Jesus, turning and seeing her, said,—Take courage! daughter, Thy faith, hath made thee well. And the woman was made well, from that hour.

As the woman is healed, the crowd of sinners is made whole. At first it seemed more appropriate to follow the law of cleanliness. But a more pristine wholeness is restored to publicans and sinners in the appearance of the woman. Thus, upon meeting the Lord as he was passing by, she believed firmly that by touching his garment she would be healed of her flow of blood.

The daughter of the synagogue ruler signifies the Jewish people, whereas the woman signifies the church of the Gentiles. The Lord Christ, born of the Jews in the flesh, was presented to those Jews in the flesh. But he sent others to the Gentiles; he did not go himself. His bodily and visible community ties were in Judea.

Jesus turned, and seeing her, he said, "Take heart, daughter." Here is shown Christ's kindness. First, it is shown by an action, because he turned toward her. Why? So she would not lose confidence; for since she had come furtively, she did not think he would turn toward her. Also that her faith be shown as an example.

And, Jesus, coming, into the house of the ruler, and seeing the flute-players and the multitude in confusion, was saying:

Mystically; The Lord enters the ruler's house, that is, the synagogue, throughout which there resounded in the songs of the Law a strain of wailing.

Christ reaches the house and sees the girl who appears to be dead. In order to move faithless hearts to faith, he says that the ruler's daughter is sleeping and is not dead. Ostensibly it is not easier to rise from death than to rise from sleep.

And when Jesus came to the ruler's house and saw the flute players... Here the revival is described, and he does four things: first, the indications of death are described; secondly, hope is given; thirdly, the girl is revived; fourthly, the effect is mentioned. He says, therefore, When he came... and saw... Why did the flute players come?

Give place! for the maiden died not, but is sleeping. And they began to deride him.

But that the number of the elect might be known to be but few out of the whole body of believers, the multitude is put forth; the Lord indeed would that they should be saved, but they mocked at His sayings and actions, and so were not worthy to be made partakers of His resurrection.

(Vers. 24.) Step back, for the girl is not dead, but sleeping. And they laughed at him. For in God, all things live.

Hence he says, Depart, for the girl is not dead. He gives hope: She is not dead, namely, to himself; but sleeping, because it is as easy for him to restore life as for someone to wake another from sleep. Something similar is stated in John (11:11): "Lazarus, our friend, is asleep..." She is not dead. Why did he say it this way? Because they laughed at him.

But, when the multitude had been put forth, he went in, and grasped her hand,—and the maiden arose.

In the flute players and bustling onlookers who laughed to scorn the Lord who said, "The girl is asleep, not dead," we see an example of the synagogue rulers and the onlookers of Jewish people who, when they heard that the hope of eternal life had been promised by the Son of God to the Gentiles, held up to ridicule and contempt this great grace of the Lord.

(Mor. xviii. 43.) The multitude are put forth that the damsel may be raised; for unless the multitude of worldly cares is first banished from the secrets of the heart, the soul which is laid dead within, cannot rise again.

And when the crowd had been put out, he went in. The crowd is the Jews, who are not converted. And morally, in order that the soul be restored, it is required that the crowd of thoughts be expelled. Then the Lord enters. He went in and took her by the hand: "The right hand of the Lord has shown power" (Ps 118:16). He takes the hand of the sinner, when he offers him help.

And forth went this report, into the whole of that land.

And, as Jesus, was passing aside from thence, there followed him, two blind men, crying aloud and saying,—Have mercy on us, O Son of David!

At that point, two blind men follow the Lord as he was passing by. But if they could not see, how could the blind men know of the Lord's departure as well as his name? Moreover, they called him "Son of David" and asked to be made well. In the two blind men, the entire earlier prefiguration is complete.

Rightly they call Him Son of David, because the Virgin Mary was of the line of David.

After showing how he restored life, he now shows how he restored the functions of life. First, how he restored sight; secondly, speech (v. 32). In regard to the first, four things are done: first, the request of the blind men; secondly, they are questioned (v. 28b); thirdly, they are heard (v. 29); fourthly, the charge given to the cured (v. 30b).

And, when he entered the house, the blind men came unto him,—and Jesus saith unto them, Believe ye, that I can, do this? They say unto him, Yea, Lord!

And having brought them into the house, He puts to them a further question. For in many cases He made a point of healing on entreaty, lest any should suppose Him to be rushing upon these miracles through vainglory: and not on this account alone, but to indicate also that they deserve healing, and that no one should say, "If it was of mere mercy that He saved, all men ought to b…

He who was able to give sight to the blind, was not ignorant whether they believed; but He asked them, in order that the faith which they bare in their hearts, being confessed by their mouth might be made deserving of a higher reward, according to that of the Apostle, By the mouth confession is made unto salvation. (Rom. 10:10.)

Then he tests the petitioners. First, in deed, by delaying to hear them. For faith is shown to be firm, when a request is not obtained at once: "If it seem slow, wait for it; it will surely come and will not delay" (Hab 2:3). Hence he led them, until he came to the house. When he entered the house...

Then touched he their eyes, saying, According to your faith, be it done unto you.

And their eyes were opened. And Jesus, sternly charged them, saying, Mind! let no one know!

They, however, going forth, made him known throughout the whole of that land.

And, as, they, were going forth, lo! there was brought to him, a dumb man, demonized.

The natural order of things is here preserved; the dæmon is first cast out, and there the functions of the members proceed. And the multitude marvelled, saying, It was never so seen in Israel.

Observe the beautiful order of His miracles; how after He had given sight to the blind, He restored speech to the dumb, and healed the possessed of the dæmon; by which He shows Himself the Lord of power, and the author of the heavenly medicine.

As they were going away, a dumb demoniac was brought up to him. After restoring sight to the blind, he now restores speech to a dumb man. Those two incidents are fittingly joined, because speech is the sign of inward sight: "He will come and save you. Then the eyes of the blind shall be opened, and the ears of the deaf unstopped" (Is 35:4-5).

And, the demon being cast out, the dumb man spoke; and the multitudes marvelled, saying,—Never, was it seen thus, in Israel.

But by the knowledge of God the frenzy of superstition being chased away, the sight, the hearing, and the word of salvation is brought in to them.

(Verse 33, 34.) And the crowds marveled, saying: Never has it appeared like this in Israel. But the Pharisees said: By the prince of demons he casts out demons. The crowd confesses the works of God, and says: Never has it appeared like this in Israel. In the crowd, there is a confession of the nations.

Then when the demon had been cast out, the dumb man spoke. So the gentile, when freed from serving idols, spoke, namely, God's praise: "That every tongue confess that the Lord Jesus Christ is in the glory of the Father" (Phil 2:11). The effect follows: And the crowds marveled at what they saw. And because they marveled, they said: Never was anything like this seen in Israel.

[But, the Pharisees, beg to say, In the ruler of the demons, is he casting out the demons.]

"He casteth out devils through the prince of the devils." What can be more foolish than this? For in the first place, as He also saith further on, it is impossible that a devil should cast out a devil for that being is wont to repair what belongs to himself, not to pull it down.

"But the Pharisees said, He casteth out demons through the prince of demons." These words are the height of stupidity. For no demon casts out other demons. But let us suppose that He cast out demons as one who served the prince of demons, that is, as a magician. How then did He heal diseases, forgive sins, and preach the kingdom?

But the Pharisees said... The Pharisees, i.e., the separated, because they interpreted in a perverse way: "They turned good into evil" (Sir 11:31). Hence they said: He casts out devils by the prince of devils. Here Augustine tells us to note that Christ performed the same miracle twice. This is evident, because the evangelists say different things.

And Jesus was going round all the cities and the villages, teaching in their synagogues, and proclaiming the glad-message of the kingdom,—and curing every disease, and every infirmity.

"He went about," it is said, "all the cities and villages, teaching in their synagogues, and preaching the gospel of the kingdom, and healing every sickness and every disease." And so far from punishing them for their insensibility, He did not even simply rebuke them; at once both evincing His meekness, and so refuting the calumny; and at the same time minded also by the signs…

And this very thing Matthew also shows when speaking thus: And Jesus went about their cities and villages teaching in their synagogues, and preaching the Gospel of the Kingdom, and healing all manner of disease and all manner of sickness, thus implying that he wrought miracles of a nature consistent with what he preached.

It has been shown that he helped those who came to him; here he tells how he went to others. He does two things: first, how he bestowed effects on some; secondly, affects (v. 36). In regard to the first he shows where he confers help; secondly, what he taught; thirdly, what he did. He says, therefore, And Jesus went about all the cities and villages.

But, seeing the multitudes, he was moved with compassion concerning them, because they were torn and thrown down, like sheep hating no shepherd.

Figuratively; When salvation was given to the Gentiles, then all cities and towns were enlightened by the power and entrance of Christ, and escaped every former sickness and infirmity.

Herein Christ shows in Himself the disposition of the good shepherd and not that of the hireling. Why He pitied them is added, Because they were troubled, and sick as sheep that have no shepherd—troubled either by dæmons, or by divers sicknesses and infirmities.

When he saw the crowds, he had compassion for them. Here he shows how Jesus showed affection toward some. This is contrary to those who held that no affection was sufficient, but that effects were required; but here he says, When he saw the crowds, he had compassion on them. First, he mentions how he had compassion; secondly, he presents an example.

Then, saith he unto his disciples, The harvest, indeed, is great, but, the labourers, few;

And not even at this doth He stop, but He exhibits also another instance of His forethought. That is, "When He saw," it is said, "the multitudes, He was moved with compassion on them, because they were troubled, and scattered abroad, as sheep having no shepherd.

When the preachers were sent, let us hear what he says: "The harvest indeed is great, but the laborers are few. Pray therefore the Lord of the harvest, that he send laborers into his harvest." For the great harvest the laborers are few, which we cannot speak of without heavy grief, because even if there are those who hear good things, there are none to speak them.

Then he said to his disciples. Here he induces others to compassion: first, he assigns the cause; secondly, he persuades to the effect (v. 38). He presents two causes: first, the multitude of those striving toward good; secondly, the scarcity of teachers (v. 37b). Many had assembled; therefore, he says, The harvest is plentiful.

Beg ye, therefore, of the Lord of the harvest,—That he would thrust forth labourers, into his harvest.

Matthew9