---
title: "Clarke"
description: "Verse Matthew 9:1. He came into his own city — Viz. Capernaum, where he seems to have had his common residence at the house of Peter. See Matthew 4:13, an"
image: "/images/missing.jpg"
url: "https://realbiblebelievers.com/commentaries/clarkes-commentary/matthew/9"
---

Verse [Matthew 9:1](../../../kjv/matthew/9/1). ***He came into his own city*** — Viz. *Capernaum*, where he seems to have had his common residence at the house of Peter. See [Matthew 4:13](../../../kjv/matthew/4/13), and [Matthew 8:14](../../../kjv/matthew/8/14). This verse properly belongs to the preceding chapter.

Verse [Matthew 9:2](../../../kjv/matthew/9/2). ***Sick of the palsy*** — See [Matthew 4:24](../../../kjv/matthew/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; [Mark 2:4](../../../kjv/mark/2/4).
***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 [Psalms 103:3](../../../kjv/psalms/103/3). *Who forgiveth all thine iniquities, and healeth all thy diseases*. Here *pardon* precedes *health*. See also [Psalms 41:3-4](../../../kjv/psalms/41/3-4). 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 [Matthew 9:3](../../../kjv/matthew/9/3). ***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 [Matthew 9:4](../../../kjv/matthew/9/4). ***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 [Matthew 9:5](../../../kjv/matthew/9/5). ***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 [Matthew 9:6](../../../kjv/matthew/9/6). ***But that ye may know, c.*** — *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 [Matthew 9:8](../../../kjv/matthew/9/8). ***When the multitudes saw*****it,*****they marvelled*** — 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 [Matthew 9:9](../../../kjv/matthew/9/9). ***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 [Matthew 9:10](../../../kjv/matthew/9/10). ***Sat at meat in the house*** — Viz. of Matthew, who it appears, from [Luke 5:29](../../../kjv/luke/5/29), made a great feast on the occasion, thus testifying his gratitude for the honour 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 honoured by the presence of Christ. His companions, it appears, were not of the most creditable kind. They were *tax-gatherers* ([Luke 5:29](../../../kjv/luke/5/29)) *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, [Matthew 11:19](../../../kjv/matthew/11/19); [Matthew 26:45](../../../kjv/matthew/26/45); [Mark 2:15-17](../../../kjv/mark/2/15-17); [Mark 14:41](../../../kjv/mark/14/41); [Luke 5:30-32](../../../kjv/luke/5/30-32); [Luke 6:32-34](../../../kjv/luke/6/32-34); [Luke 7:34](../../../kjv/luke/7/34); [Luke 7:37](../../../kjv/luke/7/37); [Luke 7:39](../../../kjv/luke/7/39); [Luke 15:1-2](../../../kjv/luke/15/1-2); [Luke 15:7](../../../kjv/luke/15/7); [Luke 15:10](../../../kjv/luke/15/10); [Luke 19:7](../../../kjv/luke/19/7); [Luke 24:7](../../../kjv/luke/24/7); [John 9:16](../../../kjv/john/9/16); [John 9:24](../../../kjv/john/9/24); [John 9:25](../../../kjv/john/9/25); [John 9:31](../../../kjv/john/9/31); [Romans 5:8](../../../kjv/romans/5/8); [Galatians 2:15](../../../kjv/galatians/2/15); [Hebrews 7:26](../../../kjv/hebrews/7/26); [1 Peter 4:18](../../../kjv/1-peter/4/18); 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.

Verse [Matthew 9:11](../../../kjv/matthew/9/11). ***When the Pharisees saw it*** — He who, like a Pharisee, never felt himself indebted to infinite mercy for his own salvation, is rarely solicitous about the salvation of others. The grace of Christ alone inspires the soul with true benevolence. The self-righteous Pharisees considered it equal to legal defilement to sit in company with tax-gatherers and heathens. It is certain that those who fear God should not associate, through choice, with the workers of iniquity, and should only be found with them when transacting their secular business requires it, or when they have the prospect of doing good to their souls.

Verse [Matthew 9:12](../../../kjv/matthew/9/12). ***They that be whole need not a physician*** — A common proverb, which none could either misunderstand or misapply. Of it the reader may make the following use:-
1. Jesus Christ represents himself here as the sovereign Physician of souls.
2. That all stand in need of his healing power.
3. That men must acknowledge their spiritual maladies, and the need they have of his mercy, in order to be healed by him.
4. That it is the most inveterate and dangerous disease the soul can be afflicted with to imagine itself *whole*, when the *sting of* *death, which is sin*, has pierced it through in every part, infusing its poison every where.

Verse [Matthew 9:13](../../../kjv/matthew/9/13). ***I will have mercy, and not sacrifice*** — Quoted from [1 Samuel 15:22](../../../kjv/1-samuel/15/22). These are remarkable words. We may understand them as implying,
1st. That God prefers an act of mercy, shown to the necessitous, to any act of religious worship to which the person might be called at that time. Both are good; but the former is the greater good, and should be done in preference to the other.
2dly. That the whole sacrificial system was intended only to point out the infinite mercy of God to fallen man, in his redemption by the blood of the new covenant. And
3dly. That we should not rest in the *sacrifices*, but look for the *mercy* and salvation prefigured by them. This saying was nervously translated by our ancestors, [---------Anglo-Saxon----------], *I will mild-heartedness, and not* *sacrifice*.
***Go ye and learn*** — צא ולמד *tse velimmed*, a form of speech in frequent use among the rabbins, when they referred to any fact or example in the Sacred Writings. Nothing tends more to humble pretenders to devotion than to show them that they understand neither Scripture nor religion, when, relying on external performances, they neglect love to God and man, which is the very soul and substance of true religion. True holiness has ever consisted in *faith working by love*.
***I am not come to call the righteous, but sinners*** — Most of the common editions add, εις μετανοιαν, *unto repentance*; but this is omitted in the *Codex Vatic*. and *Bezae*, sixteen others, both the *Syriac*, both the *Persic, Ethiop. Armen. Gothic, Anglo-Saxon*, all the *Itala* except three, the *Vulgate, Clemens Roman, Origen, Basil,* *Jerome, Augustin, Ambrose*, and *Barnabas*. The omission is approved by *Mill* and *Bengel*. *Griesbach* leaves it out of the text.

Verse [Matthew 9:14](../../../kjv/matthew/9/14). ***Thy disciples fast not?*** — Probably meaning that they did not fast so *frequently* as the others did, or for the same purposes, which is very likely, for the Pharisees had many superstitious fasts. They fasted in order to have lucky *dreams*, to obtain the interpretation of a dream, or to avert the evil import of a dream. They also fasted often, in order to obtain the things they wished for. The tract, *Taanith* is full of these *fasts*, and of the wonders performed thus by the Jewish doctors.

Verse [Matthew 9:15](../../../kjv/matthew/9/15). ***Can the children of the bride-chamber*** — νυμφωνος. Or, νυμφιου, *bridegroom*, as the *Cod. Bezae* and several *versions* have it. These persons were the companions of the bridegroom, who accompanied him to the house of his father-in-law when he went to bring the bride to his own home. The marriage-feast among the Jews lasted *seven* days; but the new married woman was considered to be a bride for *thirty* days. Marriage feasts were times of extraordinary festivity, and even of *riot*, among several people of the east.
***When the bridegroom shall be taken from them***, c.] There was one *annual* fast observed in the primitive Church, called by our ancestors [Anglo-Saxon] the *spring fast*, and, by us, LENT by the Greeks τεσσερακοστη, and by the Latins, *Quadrigessima*. This fast is pretended to be kept by many, in the present day, in commemoration of our Lord's *forty* days' fast in the wilderness; but it does not appear that, in the purest ages of the *primitive* *Church*, genuine Christians ever pretended that their *quadrigessimal* fast was kept for the above purpose. Their fast was kept merely to commemorate the *time* during which Jesus Christ lay under the power of death, which was about FORTY HOURS; and it was in this sense they understood the words of this text: *the days* *will come*, c. With them, the *bridegroom* meant *Christ*: the time in which he was *taken away*, his crucifixion, death, and the time he lay in the grave. Suppose him dying about twelve o'clock on what is called *Friday*, and that he rose about *four* on the morning of his own day, (St. John says, *Early, while it was yet dark*, [Matthew 20:1](../../../kjv/matthew/20/1),) the interim makes *forty hours*, which was the true primitive *Lent*, or *quadrigessimal fast*. It is true that many in the primitive Church were not agreed on this subject, as *Socrates*, in his Church History, book v. chap. 22, says, "Some thought they should fast *one day* others *two*; others *more*." Different Churches also were divided concerning the length of the time, some keeping it *three*, others *five*, and others *seven* weeks; and the historian himself is puzzled to know why they all agreed in calling these fasts, differing so much in their *duration*, by the name of *Quadrigessima*, or *forty* days' fast: the plain obvious reason appears to me to have been simply this: They put DAYS in the place of HOURS; and this absurdity continues in some Christian Churches to the present day. For more on *fasting*, [Matthew 6:16](../../../kjv/matthew/6/16).

Verse [Matthew 9:16](../../../kjv/matthew/9/16). ***No man putteth a piece of new cloth*** — Ουδεις δε επιβαλλει επιβλημα ρακους αγναφου επι ιματιω παλαιω. *No man* *putteth a patch of unscoured cloth upon an old garment*. This is the most literal translation I can give of this verse, to convey its meaning to those who cannot consult the original. ρακος αγναφον is that cloth which has not been scoured, or which has not passed under the hand of the *fuller*, who is called γναφευς in Greek: and επιβλημα signifies a *piece put on*, or what we commonly term a *patch*.
***It - taketh from the garment*** — Instead of *closing* up the rent, it makes a larger, by tearing away with it the whole breadth of the cloth over which it was laid; αιρει γαρ το πληρωμα αυτου - *it taketh* *its fulness or whole breadth from the garment*; this I am persuaded is the meaning of the original, well expressed by the *Latin*, or *Itala* of the C. BEZAE, *Tollit enim plenitudo ejus de vestimento*. "It takes away its fulness from the garment."

Verse [Matthew 9:17](../../../kjv/matthew/9/17). ***New wine into old bottles*** — It is still the custom, in the eastern countries, to make their bottles of *goat skins*: if these happened to be old, and new wine were put into them, the violence of the *fermentation* must necessarily burst them; and therefore newly made bottles were employed for the purpose of putting that wine in which had not yet gone through its state of fermentation. The institutes of Christ, and those of the Pharisees, could never be brought to accord: an attempt to combine the two systems would be as absurd as it would be destructive. The old covenant made way for the *new*, which was its completion and its end; but with that old covenant the new cannot be incorporated.
Christian prudence requires that the weak, and newly converted, should be managed with care and tenderness. To impose such duties and mortifications as are not absolutely necessary to salvation, before God has properly prepared the heart by his grace for them, is a conduct as absurd and ruinous as putting a piece of raw, unscoured cloth on an old garment; it is, in a word, requiring the person to do the work of a *man*, while as yet he is but a *little* *child*. Preachers of the Gospel, and especially those who are instruments in God's hand of *many* conversions, have need of much heavenly wisdom, that they may know to watch over, guide, and advise those who are brought to a sense of their sin and danger. How many auspicious beginnings have been ruined by men's proceeding too hastily, endeavouring to make their own designs take place, and to have the honour of that success themselves which is due only to God.

Verse [Matthew 9:18](../../../kjv/matthew/9/18). ***A certain ruler*** — There were two officers in the synagogue, חזן הכנסת *chazan ha-ceneseth*, the bishop or overseer of the congregation; and ראש הכנסת *rosh ha-ceneseth*, the head or ruler of the congregation. The *chazan* takes the book of the Law, and gives it to the *rosh*, or ruler; and he appoints who shall read the different sections, c. *Jairus*, who is the person intended here, was, in this latter sense, the ruler or governor of one of the synagogues, probably at *Capernaum*. See [Mark 5:22](../../../kjv/mark/5/22) [Luke 8:41](../../../kjv/luke/8/41).
***My daughter is even now dead*** — Or, *my daughter was just now* *dying*; αρτι ετελευτησεν, or, *is by this time dead*: i.e. as Mr. *Wakefield* properly observes, She was so ill when I left home that she must be dead by this time. This turn of the expression reconciles the account given here with that in Mark and Luke. Michaelis conjectures that, in the Hebrew original, the words must have stood thus, עתה מתה *atah matah*, which, without the points, may signify either, *She is dead*, or *She is dying*.
To be successful in our applications to God by prayer, *four* things are requisite; and this ruler teaches us what they are.
*First*, A man should place himself in the presence of God - *he came* *unto him*.
*Secondly*, He should humble himself sincerely before God - *he fell* *down before him-at his feet*. [Mark 5:22](../../../kjv/mark/5/22).
*Thirdly*, He should lay open his wants with a holy earnestness - *he* *besought him greatly*. [Mark 5:23](../../../kjv/mark/5/23).
*Fourthly*, he should have unbounded confidence in the power and goodness of Christ that his request shall be granted - *put thy hand* *upon her, and she shall live*.
He who comes in this way to God, for salvation, is sure to be heard. *Imposition* of hands was a rite anciently used by the servants of God, through which heavenly influences were conveyed to the bodies and souls of men. This rite is still used in certain Churches; but, as there is no Holy Ghost communicated by it, some suppose it may be as well omitted. But why is this? Is it not because there is an unfaithfulness in the person who lays on hands, or an unfitness in him on whom they are laid? Let the rite be restored to its primitive simplicity, and God will own it as he formerly did. But, however this may be, where is the man or number of men who have authority to abrogate a rite of God's own appointment? In the appointment of men to the sacred ministry it should never be omitted: even in these degenerate days, it may still serve as a sign of the necessity of the gifts and graces of that Holy Spirit without which no man can fulfil the work of the ministry, or be the instrument of saving the souls of them that hear him. When the inventions of men are put in the place of the ordinances of God, the true Church of Christ is in great danger.

Verse [Matthew 9:19](../../../kjv/matthew/9/19). ***Jesus arose, and followed him*** — Our blessed Lord could have acted as well at a *distance* as *present*; but he goes to the place, to teach his ministers not to spare either their steps or their pains when the salvation of a soul is in question. Let them not think it sufficient to pray for the sick in their closets; but let them go to their bed-sides, that they may instruct and comfort them. He can have little unction in *private*, who does not also give himself up to *public* duties.

Verse [Matthew 9:20](../../../kjv/matthew/9/20). ***A woman which was diseased with an issue of blood*** — γυνη αιμορρουσα. *Mulier sanguinis profluvio laborans.* *Significatur hoc loco, fluxus muliebris, in* SANIS, *menstruus; in* HAC *perpetuus*. It would be easy to explain the nature and properties of the disease here mentioned; but, when it is said that prudence forbids it, the intimation itself may be thought sufficiently explanatory of the disorder in question. There are some remarkable circumstances relative to this case mentioned by St. Mark, [Mark 5:25](../../../kjv/mark/5/25), &c., which shall be properly noticed in the notes on that place.
***The hem of his garment*** — The ציצית *tsitsith*, or *fringes*, which the Jews were commanded to wear on their garments. See [Numbers 15:38](../../../kjv/numbers/15/38), and the note there.

Verse [Matthew 9:21](../../../kjv/matthew/9/21). ***She said within herself, If I may but touch his**********garment*** — Her disorder was of that delicate nature that modesty forbade her to make any public acknowledgment of it; and therefore she endeavoured to transact the whole business in private. Besides, the touch of such a person was by the law reputed unclean. By faith in Christ Jesus, little things are often rendered efficacious to our salvation. What more simple than a *morsel* of *bread*, and a *few drops* of *wine*, in the Lord's Supper! And yet, they who receive them by faith in the sacrifice they represent, are made partakers of the blessings purchased by the crucified body and spilled blood of the Lord Jesus!

Verse [Matthew 9:22](../../../kjv/matthew/9/22). ***Daughter, be of good comfort*** — θαρσει θυγατερ, *Take* *courage, daughter*. [Matthew 9:2](../../../kjv/matthew/9/2). The reason of this kind speech was-Jesus, finding that virtue had proceeded from him; made inquiry who had touched him. The woman, finding that she could not be hid, came *fearing* and *trembling*, ([Mark 5:33](../../../kjv/mark/5/33),) and confessed the truth: to dispel these *fears* and to comfort her mind, Jesus said, *Daughter, take courage*.
***Thy faith hath made thee whole.*** — η πιστις σου σεσωκε σε, *This* *thy faith hath saved thee*: i.e. thy faith in my power has interested that power in thy behalf, so that thou art *saved* from thy disorder, and from all its consequences. [Luke 8:46](../../../kjv/luke/8/46).

Verse [Matthew 9:23](../../../kjv/matthew/9/23). ***Saw the minstrels and the people making a noise*** — αυλητας, *pipers*; Anglo-Saxon, [Anglo-Saxon] *the whistlers*; Gothic, *haurngans haurngandans*, the *horn-blowers blowing with* *their horns*. Nearly the same as the *pipublasara*, pipe-blowers of the *Islandic*: for among all those nations funeral lamentations accompanied with such rude instruments, were made at the death of relatives. That *pipes* were in use among the *Jews*, in times of calamity or death, is evident from [Jeremiah 48:36](../../../kjv/jeremiah/48/36). And among the *Greeks*, and *Romans*, as well as among the Jews, persons were *hired* on purpose to follow the funeral processions with *lamentations*. See [Jeremiah 9:17-21](../../../kjv/jeremiah/9/17-21); [Amos 5:16](../../../kjv/amos/5/16). Even the poorest among the Jews were required to have two *pipers*, and one mourning woman. At these funeral solemnities it was usual with them to drink considerably; even *ten* cups of wine each, where it could be got. See *Lightfoot*. This custom is observed among the native Irish to this day, in what is called their CAOINAN. The body of the deceased, dressed in grave-clothes and ornamented with flowers, is placed in some eminent place; the relations and *caoiners* range themselves in two divisions, one at the head and the other at the feet of the corpse. Anciently, where the deceased was a great personage, the *bards* and *croteries* prepared the *caoinan*. The chief bard of the head chorus began by singing the first stanza in a low doleful tone; which was softly accompanied by the harp. At the conclusion, the *foot* semichorus began the lamentation, or ULLALOO, from the final note of the preceding stanza, in which they were answered by the head *semichorus*; then both united in one general chorus.
The chorus of the first stanza being ended, the chief bard of the *foot* semichorus sung the second stanza, the strain of which was taken from the concluding note of the preceding chorus, which ended, the head semichorus began the GOL, or lamentation, in which they were answered by that of the *foot*, and then, as before, both united in the general full chorus. Thus alternately were the song and choruses performed during the night. I have seen a number of women, sometimes fourteen, twenty-four, or more, accompany the deceased from his late house to the grave-yard, divided into two parties on each side the corpse, singing the ULLALOO, alternately, all the way. That drinking, in what is called the *wake*, or watching with the body of the deceased, is practised, and often carried to a shameful excess, needs little proof. This kind of intemperance proceeded to such great lengths among the Jews that the Sanhedrin were obliged to make a decree, to restrain the drinking to *ten* cups each. I mention these things more particularly, because I have often observed that the customs of the aboriginal Irish bear, a very striking resemblance to those of the ancient Jews, and other Asiatic nations. The application of these observations I leave to others.
It was a custom with the Greeks to make a great noise with brazen vessels; and the Romans made a general *outcry*, called *conclamatio*, hoping either to stop the soul which was now taking its flight, or to awaken the person, if only in a state of *torpor*. This they did for eight days together, calling the person incessantly by his name; at the expiration of which term the phrase, *Conclamatum est-all is over-there is no hope*-was used. See the words used in this sense by *Terence*, EUN. l. 347. In all probability this was the θορυβουμενον, the making a *violent* *outcry*, mentioned here by the evangelist. How often, on the death of relatives, do men incumber and perplex themselves with vain, worldly, and tumultuous ceremonies, instead of making profitable reflections on death!

Verse [Matthew 9:24](../../../kjv/matthew/9/24). ***The maid is not dead, but sleepeth*** — That is, she is not dead so as to *continue* under the power of death; but shall be raised from it as a, person is from natural sleep.
***They laughed him to scorn.*** — κατεγελων αυτον, *they ridiculed* *him*; from κατα, *intensive*, and γελαω, *I laugh*: - *they* *grinned a ghastly smile*, expressive of the contempt they felt for his person and knowledge. People of the world generally ridicule those truths which they neither comprehend nor love, and deride those who publish them; but a faithful minister of God, (copying the example of Christ,) keeps on his way, and does the work of his Lord and Master.

Verse [Matthew 9:25](../../../kjv/matthew/9/25). ***He - took her by the hand, and the maid arose.*** — The fountain of life thus communicating its vital energy to the dead body. Where death has already taken place, no power but that of the great God can restore to life; in such a case, vain is the help of man. So the soul that is dead in trespasses and sins-that is, sentenced to death because of transgression - and is thus dead in law, can only be restored to spiritual life by the mighty power of the Lord Jesus; because HE alone has made the atonement, and HE alone can pardon transgression. If the spiritually dead person be utterly unconcerned about the *state* and *fate* of his soul, let a converted relative either *bring him to Christ by leading him to* *hear the unadulterated Gospel of the kingdom*; or *bring Christ to* *him by fervent, faithful, and persevering* prayer.

Verse [Matthew 9:26](../../../kjv/matthew/9/26). ***And the fame hereof went abroad*** — In this business Jesus himself scarcely appears, but the *work* effected by his sovereign power is *fully manifested*; to teach us that it is the business of a successful preacher of the Gospel to conceal *himself* as much as possible, that God *alone* may have the glory of his own grace. This is a proper miracle, and a full exemplification of the unlimited power of Christ.

Verse [Matthew 9:27](../../../kjv/matthew/9/27). ***Son of David*** — This was the same as if they had called him *Messiah*. Two things here are worthy of remark:
1st. That it was a generally received opinion at this time in Judea, that the Messiah should be son of David. ([John 7:42](../../../kjv/john/7/42).)
2dly. That Jesus Christ was generally and incontestably acknowledged as coming from this stock. [Matthew 12:23](../../../kjv/matthew/12/23).
***Have mercy on us.*** — That man has already a measure of heavenly light who knows that he has no *merit*; that his cry should be a cry for *mercy*; that he must be *fervent*, and that in *praying* he must *follow* Jesus Christ as the true Messiah, the *son of David*, expected from heaven.

Verse [Matthew 9:28](../../../kjv/matthew/9/28). ***When he was come unto the house*** — That is, the house of Peter at Capernaum, where he ordinarily lodged.
***Believe ye that I am able to do this?*** — Without *faith* Jesus does nothing to men's souls *now*, no more than he did to their bodies in the days of his flesh.
***They said unto him, Yea, Lord.*** — Under a sense of our spiritual blindness we should have,
1st. A lively faith in the almighty grace of Christ.
2dly. A *fervent, incessant cry* for the communication of this grace.
3dly. A proper view of his *incarnation*, because it is through his union with our nature, and by his sufferings and death, we are to expect salvation.

Verse 29. ***According to your faith*** — [Matthew 8:13](../../../kjv/matthew/8/13); [Matthew 8:13](../../../kjv/matthew/8/13).

Verse 30. ***Straitly charged them*** — *He charged them severely*, from ενεβριμησατο, from εν, and βριμαομαι, to *roar* or *storm* *with anger*; he charged them, on pain of his *displeasure*, not to make it as yet public. *See the reasons, Clarke "*[Matthew 8:4](../../../kjv/matthew/8/4)*"*.

Verse 31. ***But they - spread abroad his fame*** — They should have held their peace; for to *obey* is better than *sacrifice*, [1 Samuel 15:22](../../../kjv/1-samuel/15/22); but man must always be wiser than God, however, it may be profitable to remark,
1st. That honour pursues those who fly from it.
2dly. He who is thoroughly sensible of God's mercy cannot *long* contain his acknowledgments.
3dly. That God in general requires that what a man has received, for his own salvation, shall become subservient to that of others-*Let your* *light so shine*, &c.
God chooses to help man by man, that all may be firmly *knit* together in brotherly love.

Verse 32. ***A dumb man possessed with a devil.*** — Some demons rendered the persons they possessed *paralytic*, some *blind*, others *dumb*, &c. It was the interest of Satan to hide his influences under the appearance of *natural* disorders. A man who does *not* *acknowledge* his sin to God, who *prays not* for salvation, who *returns no praises* for the mercies he is continually receiving, may well be said *to be possessed with a dumb demon*.

Verse 33. ***And when the devil was cast out, the dumb spake*** — The very miracle which was now wrought was to be the demonstrative proof of the Messiah's being manifested in the flesh. See [Isaiah 35:5-6](../../../kjv/isaiah/35/5-6).
***It was never so seen in Israel.*** — The greatest of the prophets has never been able to do such miracles as these. This was the remark of the people; and thus we find that the poor and the simple were more ready to acknowledge the hand of God than the *rich* and the *learned*. Many miracles had been wrought in the course of this one day, and this excited their surprise.

Verse 34. ***He casteth out devils through the prince of the**********devils.*** — This verse is wanting in both the Greek and Latin of the *C. Bezae*, in another copy of the *Itala*, and in *Hilary* and *Juvencus*. But [Matthew 12:24](../../../kjv/matthew/12/24).
It is a consummate piece of *malice* to attribute the *works of God* to the *devil*. *Envy* cannot suffer the approbation which is given to the excellencies of others. Those whose hearts are possessed by this vice speak the very language of the devil. *Calumny* is but a little distance from *envy*. Though all persons may not have as much *envy* as the *Pharisees*, yet they should fear having some degree of it, as all have the *principle* from whence it proceeds, viz. *sin*.

Verse 35. ***Jesus went about all the cities and villages*** — Of Galilee. See on [Matthew 4:23](../../../kjv/matthew/4/23); [Matthew 4:24](../../../kjv/matthew/4/24). A real minister of Jesus Christ, after his example, is neither detained in one place by a comfortable provision made by some, nor discouraged from pursuing his work by the calumny and persecution of others. It is proper to remark, that, wherever Christ comes, the proofs of his presence evidently appear: he works none but salutary and beneficial miracles, because his ministry is a ministry of salvation.
***Among the people.*** — εν τω λαω. This clause is omitted by about *fifty* MSS., several of them of the first antiquity and authority; by the *Complutensian*, and by *Bengel*; by both the *Syriac*, both the *Arabic*, both the *Persic*; the *Ethiopic, Gothic, Saxon*, and all the *Itala*, except four. *Griesbach* has left it out of the text.

Verse [Matthew 9:36](../../../kjv/matthew/9/36). ***Moved with compassion*** — εσπλαγχνισθη, from σπλαγχνον *a bowel*. The Jews esteemed *the bowels* to be the seat of sympathy and the tender passions, and so applied the *organ* to the *sense*.
επλαγχνιζομαι signifies, says *Mintert*, "to be moved with pity from the very inmost bowels. It is an emphatic word, signifying a vehement affection of commiseration, by which the bowels and especially the heart is moved." Both this verb and the noun seem to be derived from σπαω, *to draw*; the whole intestinal canal, in the peristaltic motion of the bowels, being drawn, affected, and agitated with the sight of a distressed or miserable object. Pity increases this motion of the bowels, and produces considerable pain: hence σπλαγχνιζομαι, to *have the bowels moved*, signifies to feel pity or compassion at seeing the miseries of others.
***They fainted*** — Instead of εκλελυμενοι, *fainted*, all the best MSS., versions, and fathers, read εσκυλμενοι, *grieved* and *melancholy. Kypke* says σκυλλειν properly signifies, *to pluck off* *the hair*, as persons do in extreme sorrow or distress. The margin says, *They were tired and lay down*.
***And were scattered abroad*** — εππιμμενοι, *thrown down*, or, *all* *along*. They were utterly *neglected* as to the interests of their souls, and *rejected* by the proud and disdained Pharisees. *This* *people* (οχλος, *this mob*) *that knoweth not the law, is accursed,* [John 7:49](../../../kjv/john/7/49). Thus those execrable men spoke of the souls that God had made, and of whom they should have been the instructers.
Those teachers, in *name*, have left their successors behind them; but, as in the days of Christ, so now, God has in his mercy rescued the flock out of the hands of those who only fed upon their flesh, and clothed themselves with their wool. The days in which a man was obliged to give his property to what was called THE *Church*, for the salvation of his soul, Christ being left out of the question, are, thank God, nearly over and gone. Jesus is the true Shepherd; without him there is nothing but *fainting,* *fatigue, vexation, and dispersion*. O that we may be led out and in by *him*, and find pasture!

Verse [Matthew 9:37](../../../kjv/matthew/9/37). ***The harvest*** — The souls who are ready to receive the truth are very numerous; *but the labourers are few*. There are *multitudes* of scribes, Pharisees, and priests, of *reverend* and *right reverend* men; but there are few that *work*. Jesus wishes for *labourers*, not *gentlemen*, who are either *idle* drones, or *slaves* to pleasure and sin, and *nati consumere fruges*. "Born to consume the produce of the soil."
It was customary with the Jews to call their rabbins and students *reapers*; and their work of instruction, the *harvest*. So in *Idra Rabba*, s. 2. "The days are few; the creditor is urgent; the crier calls out incessantly; and the *reapers are few*." And in *Pirkey Aboth*: "The day is short, the work great, the *workmen* idle, the reward abundant, and the *master of the household* is urgent." In all worldly concerns, if there be the prospect of much gain, most men are willing enough to labour; but if it be to save their own souls, or the souls of others, what indolence, backwardness, and carelessness! While their adversary, the devil, is going about as a roaring lion, seeking whom he may devour; and a careless soul, and especially a careless minister is his especial prey.
The *place* of the *harvest* is the *whole earth*: it signifies little *where* a man works, provided it be by the *appointment*, in the *Spirit*, and with the *blessing* of God.

Verse [Matthew 9:38](../../../kjv/matthew/9/38). ***That he will send forth labourers*** — οπως εκβαλλη εργατας, *that he would thrust forth labourers*. Those who are fittest for the work are generally most backward to the employment. The man who is forward to become a preacher knows little of God, of human nature, or of his own heart. It is, God's province to *thrust out* such preachers as shall *labour*; and it is our duty to *entreat* him to do so. A minister of Christ is represented as a *day-labourer*: he comes into the harvest, not to become *lord* of it, not to live on the labour of others, but to *work*, and to labour *his day*. Though the work may be very *severe,* yet, to use a familiar expression, there is good wages in the harvest-home; and the day, though *hot*, is but a *short* one. How earnestly should the flock of Christ pray to the good Shepherd to send them pastors after his own heart, who will feed them with knowledge, and who shall be the means of spreading the knowledge of his truth and the savour of his grace over the face of the whole earth!
The subject of *fasting*, already slightly noticed in the preceding notes, should be farther considered.
In all countries, and under all religions, *fasting* has not only been considered a *duty*, but also of extraordinary virtue to procure blessings, and to avert evils. Hence it has often been practised with extraordinary *rigour*, and abused to the most superstitious purposes. There are *twelve* kinds of fasts among the Hindoos: -
1. The person neither eats nor drinks for a day and night. This fast is indispensable, and occurs twenty-nine times in the year.
2. The person fasts during the day, and eats at night.
3. The person eats nothing but fruits, and drinks milk or water.
4. He eats *once* during the day and night.
5. Eats one particular kind of food during the day and night, but as often as he pleases.
6. Called *Chanderaym*, which is, to eat on the first day, only one mouthful; two on the second; and thus continue increasing one mouthful every day for a month, and then decreasing a mouthful every day, till he leaves off where he began.
7. The person neither eats nor drinks for twelve days.
8. Lasts twelve days: the first three days he eats a little once in the day; the next three, he eats only once in the night; the next three, he eats nothing, unless it be brought to him; and, during the last three days, he neither eats nor drinks.
9. Lasts fifteen days. For three days and three nights, he eats only one handful at night; the next three days and nights, he eats one handful if it be brought him, if not, he takes nothing. Then he eats nothing for three days and three nights. The next three days and nights he takes only a handful of warm water each day. The next three days and nights he takes a handful of warm milk each day.
10. For three days and nights he neither eats nor drinks. He lights a fire, and sits at a door where there enters a hot wind, which he draws in with his breath.
11. Lasts fifteen days. Three, days and three nights he eats nothing but leaves; three days and three nights, nothing but the Indian fig; three days and three nights, nothing but the seed of the lotus; three days and three nights, nothing but *peepul* leaves; three days and three nights, the expressed juice of a particular kind of grass called *doobah*.
12. Lasts a week. First day he eats milk; second, milk-curds; third, *ghee*, i.e. clarified butter; fourth, cow's urine; fifth, cow's dung; sixth, water; seventh, nothing.
During every kind of fast, the person sleeps on the ground, plays at no game, has no connection with women, neither shaves nor anoints himself, and bestows alms each day. - AYEEN AKBERY, vol. iii. p. 247-250. How much more simple and effectual is the way of salvation taught in the BIBLE! But, because it is *true*, it Is not credited by fallen man.
FASTING is considered by the *Mohammedans* as an essential part of *piety*. Their orthodox divines term it *the gate of religion*. With them, it is of two kinds, *voluntary* and *incumbent*; and is distinguished by the *Mosliman* doctors into three degrees:
1. The refraining from every kind of nourishment or carnal indulgence.
2. The restraining the various members from every thing which might excite sinful or corrupt desires.
3. The abstracting the mind wholly from worldly cares, and fixing it exclusively upon God.
Their great annual fast is kept on the month *Ramzan*, or *Ramadhan*, beginning at the first new moon, and continuing until the appearance of the next; during which, it is required to abstain from every kind of nourishment from day-break till after sun-set of each day. From this observance none are excused but the *sick*, the *aged*, and *children*. This is properly the Mohammedan *Lent*. See HEDAYAH, prel. Dis. p. LV. LVI.
It is worthy of remark, that these children of the Bridegroom, the disciples, did not *mourn*, were exposed to no persecution, while the *Bridegroom*, the Lord Jesus, was *with them*, but after he had been *taken from them*, by death and his ascension, they did *fast* and mourn; they were exposed to all manner of *hardships,* *persecutions*, and even *death* itself, in some of its worst forms.

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