Page images
PDF
EPUB

cessity of Elijah's coming before the Messiah, according to Malachi's prediction, but he assured his disciples, that he was already come, and described the treatment he had met with from the nation, in such a manner as to make them understand that he spake of John Baptist. At the same time he told them, that though the Baptist's ministry was excellently calculated for producing all the effects ascribed to it by the prophets, they needed not be surprised to find, that it had not had all the success which might have been expected from it, and that the Baptist had met with much opposition and persecution. For, said he, both the person and the preaching of the Messiah himself, shall meet with the same treatment. Matth. xvii. 12. But I say unto you, (sya de van, Nay, I say unto you) that Elias is come already, and they knew him not, but have done unto him whatsoever they listed; likewise shall also the Son of man suffer of them. Mark ix. 12. And he answered and told them, Elias verily cometh first and restoreth all things. (There is here an allusion to Malachi iv. 6. "He shall turn the heart of the fathers to the children, and the heart of the children to their fathers." See the note on Matthew, verse 11.) And how it is written: He not only told them, that Elias cometh first, but he told them how it is writ ten of the son of man, that he must suffer many things, and be set at nought. This clause is interjected by the evangelist into our Lord's answer. For he proceeded thus. 13. But I say unte you, that Elias is indeed come." (anña Asya yun: I not only allow that. Elias must first come, but I assure you that he is come already.) And they have done unto him whatsoever they listed, as it is written of him: They have treated him in the manner that was predicted of him. Matthew, 13. Then the disciples understood, that he spake unto them of John the Baptist. By consider ing attentively the particulars which he spake concerning the person whom he named Elias, they knew that he meant John Baptist.

§ LXXIII. In the country of Casarea Philippi Jesus cures a youth that was afflicted with an epilepsy, declares the efficacy of prayer and fasting in the working of miracles, and foretells his own sufferings the fourth time, $ 72, 101. also his resurrec

tion

of Ellas, to turn the heart of the fathers to the children, and the disobedient to the cuisdom of the just, to make ready a people prepared for the Lord. That this was the true restoration of all things, to be accomplished by Elias, is evident from the LXX, who in translating the original passage, make use of the word found here in the evangelist; anoxatasnouı ragliav, reducet cor. Nevertheless, by the restoration of all things, the Jews seem to have understood the revival of the kingdom of David in their nation, to be accomplished by the assistance of Elias. Hence the apostles' question to Jesus before bis ascension into heaven, Acts i. 6. "Lord, wilt thou at this time restore (onaisa) the kingdom to Israel.”

tion the fourth time, f 106. Matt. xvii. 14,—23. Mark ix. 14, -32. Luke ix. 37,-45.

As Jesus came down to the plain with his disciples, he saw the nine surrounded by a great multitude, and the scribes disputing with them. Probably the multitude had remained there all night, waiting till Jesus should return. When the people looked on him, as he was coming, they were greatly amazed, and running to him, they saluted him with particular reverence. It seems, that as Moses's face shone several hours after he had been with God on the mount, so something of the glory of the trans figuration remaining in our Lord's countenance, and on his raiment, might astonish the multitude, and attract their veneration. Mark ix. 14. And (Luke, it came to pass, that on the next day) when he came (Luke, down from the hill) to his disciples, he saw a great multitude about them, and the scribes questioning (Gr. dis puting) with them. 15. And straightway all the people, when they beheld him were greatly amazed, and running to him, saluted him. When the salutations of the multitude were over, Jésus asked the scribes, what was the subject of their debate with his disciples. Mark ix. 16. And he asked the scribes, What question ye with them? what is the subject of your dispute with them? 17. And one of the multitude (Matt. a certain man kneeling down to him) answered (Luke, eried out) and said, Master, I have brought unto thee my son, which hath a dumb spirit, (Matt. have mercy on my son, for he is lunatic and sore vexed. Luke, for he is mine only child, and lo, a spirit taketh him.) 18. And wheresoever he taketh him, he teareth him, (Luke, and he suddenly trieth out; Matt. for oft times he falleth into the fire, and oft into the water) and he foameth, and gnasheth with his teeth, and pineth away, (Luke, and bruising him hardly departeth from him) and I spake to thy disciples, (Matt. I brought him to thy disciples) that they should cast him out, and they could not. From the man's giving this narrative, in answer to what Jesus said to the scribes, what question ye with them? it appears, that the scribes had been disputing with the disciples about the cure of this youth, which they had unsuccessfully attempted. Perhaps their want of success had given the scribes occasion to boast, that a devil was found which neither the disciples nor their Master was able to cast out. But the disciples affirming, that this devil, however obstinate, was not able to withstand their Master, the debate was drawn out to some length. And to say the truth, as Jesus had already given many undeniable demonstrations of his

*

.

power,

Matt. 15. He is lunatic.] ochanaleras. The English word lunatic al ways implies madness; but the Greek word is applied to any disease that is Lader the influence of the moon, such as the epilepsy, which was the distemper wherewith this man's son was afflicted.

power, the behaviour of the scribes in this, as in every instance, discovered the most criminal infidelity. Wherefore, he treated them no worse than they deserved, in calling them a faithless and perverse generation, that was altogether intolerable, because they had resisted demonstrations of his power, sufficient to have convinced the most abandoned. Mark ix. 19. He answered him and saith, he answered the man by saying to the scribes, O faithless (Matt. Luke, and perverse) generation, How long shall I be with you? ere you be convinced: How long shall I suffer you? must I always bear with your infidelity? a reproof much more applicable to the scribes than to the disciples, whose wrong notions proceeded from weakness of capacity, rather than from perverseness of disposition. At the same time, that he might anew demonstrate the greatness of his power before them all, and put the folly of the scribes in particular to shame, he ordered the youth to be brought to him: Bring him unto me. Luke says he spake to the father of the youth, Bring thy son hither. After having rebuked the scribes for their obstinacy, he turned and spake to the father of the youth, ordering him to bring him. But no sooner was he brought within sight of his deliverer, than the evil spirit, being as it were enraged, attacked him fiercely. Mark ix. 20. And they brought him unto him; and when he saw him, (Luke, as he was yet coming) straightway the spirit (Luke, threw him down and) tare him, (agat, convulsed him) and he fell on the ground, and wallowed foaming. Doubtless Jesus could easily have prevented this attack. But he wisely permitted it, that the minds of the spectators might be impressed with a more lively notion of the young man's distress. It was for the same reason also, that he asked his father how long he had been in that deplorable condition. Mark ix. 21. And he asked his father, How long is it ago since this came unto him? And he said, Of a child. 22. And oft-times it hath cast him into the fire, and into the waters to destroy him. (See Matt. ver. 15.) But if thou canst do any thing, have compassion on us, and help us. The afflicted father, greatly discouraged by the inability of our Lord's disciples, and dispirited by the sight of his son's misery, and by the remembrance of its long continuance, was afraid this possession might surpass the power even of Jesus himself, as the scribes affirmed, and so could not help expressing his doubts and fears. Wherefore, to make him sensible of his mistake, Mark ix. 23. Jesus said unto him, in allusion to the expressions of diffidence which he had uttered, If thou canst believe, all things are possi

"ble

Ver. 23. If thou canst believe.] As Christ's miracles were the proofs of his mission, it may seem strange that on this and several other occasions (see on Matt. ix. 28. § 35.) before he would work the desired miracles, he required the subjects of them to believe on him. Perhaps these were the

reasons:

ble to him that believeth. The father hearing this, cried out with tears that he believed, and besought, Jesus to supply, by his goodness and pity, whatever deficiency he might find in his faith. Mark ix. 24. And straightway the father of the child cried ont, and said with tears, Lord, I believe, help thou mine unbelief. But the vehemence with which he spake, occasioned by the greatness of his grief, bringing the crowd about them, Jesus, to prevent farther disturbance, immediately ordered the unclean spirit to depart from the youth, and never trouble him more, Mark, 25. When

[ocr errors]

reasons: 1. His enemies frequently desired to see signs or miracles, feigning a disposition to believe, Matt. xvi. 1. But the persons they brought to be cured, and the signs they demanded, being generally such as they hoped would prove superior to his power, their true intention was, that failing in the attempt he should expose himself. For Jesus therefore to have wrought miracles in such circumstances, would have served scarce any purpose, unless it was to gratify the unreasonable curiosity of his enemies, or rather their malignant disposition; a conduct which instead of convincing, must have enraged them, and prompted them to contrive some more speedy method of destroying him. We know Lazarus's resurrec tion had this effect, which is an incontestible demonstration, that the ob stinacy of Christ's enemies was not to be overcome by any evidences, how clear or strong soever. And therefore he wisely avoided performing miracles before this sort of persons, who could not be profited by them; "as for instance in his own country, where he did not many mighty works because of their unbelief, Matt. xiii. 58. For the same reason, when any one came to him begging miraculous cures, whether for himself or for others, it was very proper to ask if the cure was sought to 'gratify a vam curiosity, and with secret hopes that Jesus would fail in the attempt or from a real persuasion that he was able to perform it. Our Lord, it is true, was intimately acquainted with the thoughts and intentions of all men, and so had no need to put this question for his own information. But he did it to signi fy, that he would not work miracles merely to gratify the evil dispositions of unreasonable men. 2. It should be considered, that while the secular power did not interpose its authority to support the credit of our Lord's miracles, the more universally the faith of them prevailed in the country where, and at the time when they were wrought, the greater must their evidence be to us in after times. Because such a general persuasion demonstrates, that our Lord's miracles were publicly performed, that many persons were present at them, that the eye-witnesses entertained no doubt of them, and that they related them to others, who giving credit to their testimony, believed them to be real. In this view of the matter, it concerns us not a little to know the opinion which our Lord's countrymen entertained of him and of his works. We may therefore justly suppose, that one of the reasons of his asking those who came to him if they believed he was able to perform the cures they solicited, might be to make us who live in after-times sensible how far the reports of his miracles were spread, how firmly they were believed, how great the number of those were who believed them, and how highly he himself was reverenced on account of them. This observation shews the wisdom and propriety of the expressions which our Lord often made use of in conferring his miraculous cures. Matt. viii. 13. As thou hast believed, so be it done unto thee, Mat. ix. 22. Thy faith hath made thee whole. Luke viii. 50. Believe only, and she shall be made whole. Luke xviii. 42. Thy faith bath saved thee. For the cures following, leave us no room to suspect, that the declarations which they give of their faith in his miracles were feigned or doubtful.

25. When Jesus saw that the people came running together, he rebuked the foul spirit, (Matt. the devil) saying unto him, Thou dumb and deaf spirit, who didst not obey my disciples, I charge thee it is I who now give the command, Come out of him, and enter no more into him. Scarcely was the word said, when the devil came out of the youth, making a hideous howling, and convulsing him to such a degree, that he lay senseless, and without motion, as one dead, till Jesus took him by the hand, instantly brought him to life, and then delivered him to his father perfectly recovered. Mark ix. 26. And the spirit cried, and rent him sore, and came out of him; and he was as one dead, in so much that many said, He is dead. 27. But Jesus took him by the hand, and lifted him up, and he arose. Matt. xvii. 18. And the child was cured from that very hour, ano ang weas seins, from that time forth. Luke ix. 42. And he delivered him again to his father, in perfect health.

It is remarkable, that on this occasion the nine disciples remained quite silent before the multitude. They were ashamed, perhaps, and vexed, lest through some fault of their own they had lost the power of miracles formerly conferred on them. But when they came with Jesus to their lodging, they asked the reason why they could not cast out that particular demon. Mark ix. 28. And when he was come into the house, his disciples asked him privately, Why could not we cast him out? Matt. xvii. 20. And Jesus said unto them, Because of your unbelief. Knowing that you doubted whether I was able to make you cast out this devil, I ordered it so, that he would not go out at your command, for a reproof of the weakness of your faith. It seems the disciples had attempted to cast him out. In the mean time, to encourage them, Jesus described the efficacy of the faith of miracles.

* Ver. 20. Because of your unbelief] It seems the persons on whom the power of miracles was bestowed, were obliged to have faith likewise, in order to the exercise of that power. But it was a different kind of faith from that which was necessary in the subjects of the miracles. For it consisted, First, in a just and high notion of the divine power, by which the miracle was to be effected. Secondly, in a firm persuasion that the miracle was to be wrought at that particular time. Now this persuasion was to spring from a twofold source. 1. A consciousness of the power which Christ had conferred on them when he ordained them his apostles. 2. It was to arise from a sensible impression made upon their minds by the spirit, signifying to them that a miracle was to performed at that time. Accordingly the apostles, and such of the first Christians as were afterwards honoured with the power of miracles, never attempted to exercise it without feeling an impression of this kind, as is pain from Paul's leaving Trophimus at Miletum sick. Wherefore as the nine had in all probability essayed to cure the youth above mentioned, before the impression came, or had made the attempt with a degree of timidity, it was no wonder that they were unsuccessful.

« PreviousContinue »