A Brief Exposition of Matthew, Biblical commentary · Part · Chapter 9
CHAP. IX
Here are moe evidences of Christs divine power, authority, and love to his people, in healing the palsie, and pardoning of sin, vers. 8. Calling of Matthew, and defending of his Disciples, vers. 17. Removing of sicknesse. vers. 22. Raising the dead. vers. 31. Dispossessing divels. vers. 35. And care to have ministers provided for the conversion of souls.
Ver. 1. ANd he entered into a ship, and passed over, and came into his own city.
HE cometh to Cpernaum, which is called his own city, not only because he dwelt in it, but because he had a number of his own in it, as may be gathered from the history: Hence learn, 1. That the more godly persons be in a city, the more the Lord will own it: and albeit a city for the most part be unthankfull (as Capernaum was) yet will no… the ungratitude of the multitude hinder him to be good to his own in it; for Christ here returneth to Capernaum, and makes it be stiled His own city.
Ver. 2. And behold, they brought to him a man sick of the palsie, lying on a bed: and Iesus seeing their faith, said unto the sick of the palsie, Son, be of good cheer, thy sins are forgiven thee.
In the healing of the soul and body of the man sick of the palsie, learn, 1. That such as are seeking benefit of Christ, will watch for oportunity to finde him. When Christ cometh to Capernaum, certain men do bring out One sick of the palsie to him. 2. It is an act of lively faith as to come to Christ, so also to help others to come unto Christ: for of those that bring the palsie sick to Christ, as well as of the palsie sick himself, it is said, Iesus saw their faith. 3. Our Lord loves to entertain faith with evidences of respect unto the beleevers; for, Iesus seeing their faith, speaketh comfortably unto the palsie sick. 4. When Christ will heal sicknesse and miseries at the root, he takes away sin, and forgiveth it: therefore saith he to the palsie sick, Thy sins are forgiven thee. 5. When he remitteth sin, he advanceth a man to Son-ship, and doth regenerate him; Therfore Christ doth here call him, Son, while he pronounceth him forgiven. 6. The man whose sins are forgiven, is blessed, albeit his outward condition do seem miserable: Therefore Jesus biddeth the sick of the palsie be of good chear, because his sins were forgiven.
Ver. 3. And behold, certain of the Scribes said within themselves, This man blasphemeth.
The adversaries of Christ conceive ill thoughts of this his mercy to the palsie sick: Hence learn, 1. That it is no wonder to see Christs followers misconstrued, for the Scribes think of Christ himselfe, that he blasphemeth. 2. Even these who are of the learned sort, who should know him best, may be mistaken about him; for, Certain of the Scribes misconsture him. 3. Any vail is sufficient to blind-fold the wicked, for these men will not see Christ to be God, notwithstanding he doth demonstrate his deitie daily, because they see him to be a man; This man, say they, blasphemeth. 4. Christs forgiving sins by his own authority, was a plain avowing himself to be very God, for who can forgive sins so but God? And this is the ground whereupon the Scribes do think Christ guilty of blasphemie, that being, as they thought a man, and no more, he did forgive sins by his own authority, which is the property of God.
Ver. 4. And Iesus knowing their thoughts, said, Wherfore think ye evill in your hearts?
Christ will prove himselfe to be God, by discovering their inward thoughts: Hence learn, 1. That the more the God-head of our Lord be opposed, the more will he shew himselfe to be God, in the face of his adversaries: And here he turneth out the inside of the Scribes mind, shewing himself the searcher. of hearts; for it is said, Iesus knowing their thoughts. 2. Thoughts go not free before God, Men shall give account of them; for, here the Scribes are challenged of thoughts, Wherefore thinke ye evill? 3. It is a sin, and a fearfull one, to think in our heart, that Christ is not very God, for which no man shall be able to answer, when he shall be challenged, more then these men were able, to whom Christ saith, Wherfore think ye evill in your hearts?
Ver. 5. For whether is it easier to say, Thy sins be forgiven thee, Or to say, arise and walk?
6. But that ye may know that the Son of man hath power on earth to forgive sins, (then saith he to the sick of the Palsie) Arise, take up thy bed, and go unto thine house.
7. And he arose, and departed to his house.
He demonstrateth himselfe yet more to be true God, even his enemies being judges, by discovering so much power in his works, as they acknowledged him to be divine: Hence learne, 1. That our Lord his works are able to convince the adversaries of his God-head, themselves being Judges; for, Whether, saith he, is it easier? &c. 2. Christs forgiving sins in his own name and authority, and his setting a man sick of a palsie, whole and strong upon his feet, in a moment, are both convincing evidences of Christs God-head; The argument may be framed thus, He who healeth the palsie sick in a moment by his own power, giveth a convincing evidence of his God-head, (even the Scribes, Christs adversaries being Judges:) But Christ doth heale the sick in a moment by his own power, (as he proveth sensibly in his healing the Palsie before their eyes:) Therefore Christ giveth a convincing evidence of his God-head, the Scribes and adversaries being judges. Another convincing argument may be thus, He who hath power of himself to heal the palsie, doth without blasphemy give out himselfe to be God, in forgiving sins by his own authority (even in the judgment of his adversaries, who esteemed the healing of the palsie in his own name, to be lesse easie then to pronounce forgiveness of sins in his own name:) But Christ hath power of himselfe to heal the palsie, and sensibly …weth the same in healing therof, to the intent his adversaries may know that he in the time of his humiliation in the flesh had power on earth to forgive sins; Therefore Christ without blasphemy giveth out himself to be God, in forgiving sins by his own authority; and so the adversaries of his God-head, the Scribes were confounded.
Verse 8. But when the multitude saw it, they marvelled, and glorified God, which had given such power and men.
The Pharisees are put to shame, and yet do not glorifie God; but the multitude do acknowledge divine power manifested in this work, Doct. 1. When the learned refuse to give to Christ glory, God can make others to glorifie him; as the multitude here do glorifie God for what they see in Christ, when the scribes are dumb. 2. The light of a miracle may convince a man, and lift him up to see divine properties in Christ, and yet not be sufficient to settle him in the faith, that Christ is God and Man in one person: for here the multitude do come short of a ful testimony that Christ is God: they glorifie God who had given such power to Men, not having yet the knowledg, that The Man was God incarnate.
Verse 9. &c. to 14. And as Iesus passed forth from thence, he saw a man named Matthew, sitting at the receit of custom: and he saith unto him, Follow me. And be arose and followed him.
In Matthew his conversion and calling to the Apostleship, Learn, 1. That it is our duty, when we may edify others, to declare what proof we have of Gods mercy toward our selves, albeit the glorifying of God by this mean be joyned with abasing of our own estimation; for Matthew here gives us an example so to do, in relating how himself, when Christ called him, was found in a base and odious office among the Jews, to wit, a Customer, who had sold his own credit, and all mens kindness for love of gain. 2. The grace of effectuall calling is not prevented by any goodness in man; for, Matthew is sitting at the receit of custome, without taking notice of Christ, all the time he had been in Capernaum, before this time: yet Christ with a speciall eye of compassion and love doth now look on him, convert and cal him to be an Apostle. 3. The operation of grace is invincible; for Matthew here without more ado, breaketh through all Impediments, ariseth, leaveth the Custom-house, and followeth Christ.
Ver. 10. And it came to passe, as Iesus sate at meal in the hous… behold, many Publicans and sinners came and sate down with him and his Disciples.
After this, Matthew doth entertain Christ in his house: upo… which occasion other Publicans also do come in unto Christ: Hence learn, 1. That a soul which hath rasted the grace and love of Christ, cannot chuse but fall in love with him, and his followers; for Matthew now canno… satisfie himself, till he get Christ and his Disciples to eat with him at his house. 2. Christ will not refuse to take, and give signes of friendship and love, where he knoweth he is loved; for here he cometh and his Disciples with him, to eat at the Publicans house. 3. The observation of Christs kind respect to any one sinner, may give encouragement to the rest, to draw nee… unto him also: for, because Christ will come to a Publicans house to eat with him, many Publicans and sinners came and sate down also with him and his Disciples.
Ver. 11. And when the Pharisees saw it, they said unto … Disciples, Why eateth your Master with Publicans and sinners?
The Pharisees cannot endure this his familiar conversing with sinners. Doct. 1. Such as are not humbled in the sense of ther own sins, will take occasion of car…ing against God, if he deal otherwise with his own children then they can allow; if he shew signes of favour to others, whom they judge more sinfull then themselves: This is the ground of the Pharisees accusing Christ, because, He eateth with sinners. 2. They who are least sensible of their own sins, will be greatest enemies to such, as in the sense of sin are seeking communion with Christ: and no greater temptations have yong Christians to waken them, then from old hypocrites: The converted Publicans are disdained, Christ and his Disciples are quarrelled for their kind carriage towards young converts, only by the Pharisees: Why eateth your Master with sinners, sa… they?
Verse 12. But when Iesus heard that, he said unto them, they that he whole need not a Physician, but they than are sick.
Christ taketh the defence of his Disciples, and cleareth himselfe and them also. Doct. 1. Whosoever suffer or are quarrelled for Christs cause, he will take the plea upon himselfe: the Disciples here are questioned, and Christ maketh answer to the Pharisees; Christ justifieth his own deed by three reasons: The first, The Physician may converse with the sick: Therefore I may converse with such publicans and sinners as find themselves sick of sin; albeit ye who count your selves whole & sound, find no need of such a Physician as I am: Hence learn, 1. That sin is like a sore sickness which needeth the true Physician, who is Jesus Christ alone: for so importeth the comparison. 2. All such as are dead in their sins and trespasses, and namely such as are puffed up with conceit of their own righteousness, are whole and found in their own estimation, & do misregard, the Physician Christ, as if they stood in no need of him; such were the Pharisees hereby taxed. 3. Such as are sick and sensibly troubled with sin, Christ will converse, with them, as with persons standing in need of him; for, They that are sick need the Physician, saith he.
Ver. 13. But go ye and learn what that meaneth, I will have mercy, and not sacrifice: for I am not come to call the righteous, but sinners to repentance.
The second reason: God never commanded a ceremonie of the Leviticall law, to hinder a necessary duty of mercy, or of the Morall law, as Hosea 6.6, teacheth; Therefore no ceremonie Leviticall must hinder me to shew mercy on these publicans and sinners: Hence learn, 1. That proud men who are puff'd up with the conceit of their own righteousnesse, and do disdain humbled sinners, are ignorant of the word of God, whatsoever they seem to be in profession of knowledge; Therefore saith Christ to these proud Pharisees, Goe ye and learn what it meaneth, &c. 2. God delighteth to shew mercy to sinners, and will not suffer any man to deny mercy to his neighbour, under pretence of observation of some act of outward ceremonie: Commands about outward ceremonies were not appointed to hinder, but to further the work of mercy; for it is said, I will have mercy and not sacrifice. The third reason: My errand unto the world is not to call unto repentance such as are righteous in their own eyes, as you are; But to call such as these Publicans, who are sinners in their own eyes; therefore it is lawfull for me to converse with them, rather then with you: Hence learn, 1. So many of the hearers of the Gospel, as are righteous in their own eyes, do want a warrant to come unto the comfort of Christs mercy and mediation, so, long as they remain proud and puff'd up with opinion of their own righteousnesse; for he saith, I am not come to call the righteous, but sinners to repentance. All his doctrine unto the conceited: righteous, is, to shew them their unrighteousnesse, and deserved condemnation, and Gods imminent wrath, and to exclude them from the benefit of his Gospel, till they be humbled. 2. such as are sensible of their sins and unrighteousnesse, who see themselves to have sin, and to want repentance, are the very soules whom Christ is seeking, and whom he came to call, that coming unto him, he might give them repentance▪ for, he saith, I am come to call sinners to repentance. 3. The grace of Christs Gospel doth not give liberty to loosnesse, and sinfull living, but calls men to the course of repentance, that walking on in the way of mortifying sin, Christ may lead them unto salvation; for I came to call sinners to repentance, saith he.
Verse 14. Then came to him the Disciples of Iohn, saying, Why do we and the Pharisees fast oft, but thy Disciples fast not?
Thus the Pharisees are refuted: now Johns Disciples do come and quarrell for Christs Disciples non-conformity with them in fasting. Doct. 1. It is no wonder to see questions arise in the Kirk for non-conformity in ceremonies; for Johns disciples do quarrel with Christ, that his Diiciples were not conformable to them in the custome of frequent fasting. 2. Men are much in love with their own customs, and look more to ceremonies then to substance, and would have their own practice to be the sole rule which others should follow; for, Why, say they, do WE fast, but THY Disciples fast not? 3. Such as are given to urge needlesse conformity, give advantage to the enemy, and wil readily joyn with Christs adversaries in the controversie to strengthen themselves, and to make their party good; for, Why do we and the Pharisees fast? say Johns disciples. They side with the Pharisees, and justifie their course, that they may burden Christ and his disciples, as the fewer number, with a prejudice.
Ver. 15. And Iesus said unto them, can the children of the bridechamber mourne, as long as the bridegroom is with them? but the dayes will come when the bridegroom shall be taken from them, and then shall they fast.
Christ justifieth his Disciples by two reasons, in which he dealeth with Johns Disciples as with friends, more mildly then with the Pharisees. The first reason is, so long as I am in my Disciples company, it is the time of joy unto them; Therfore to injoyn them fasting, were untimeous: Hence learn, 1. That our Lord Jesus is Bridegroom, and the church is his Bride, which he espouseth to himselfe to be partaker of all the riches of his grace; and Christs Ministers are the Bridegrooms men, for this the comparison doth import. 2. The Disciples of Christ so long as Christ was bodily present among them, had days of great joy, as children of the Bride-chamber, daily beholding his glory and grace, in which condition they were not called unto fasting: Therfore saith he, The children of the Bridechamber cannot mourn, as long as the Bridegroom is with them. 3. When the Lord doth with-draw his wonted presence, and usuall comforts from us, we are called to fasting and mourning; for The days shall come, wherein the bridegroom shal be taken from them, and then shall they fast, saith he.
Ver. 16. No man putteth a piece of new cloth unto an old garment: for that which is put in to fil it up, taketh from the garment, and the rent is made worse.
17. Neither do men put new wine into old bottles: else the bottles break, and the wine runneth out, and the bottles perish; but they put new wine into new bottles, and both are preserved.
The second reason clothed with two similitudes, is this, The strong exercise of extraordinary fasting is no more fit for the tender and weak condition of my Disciples, then to put a piece of now stiffe cloth upon a tender old coat, which is not able to bear the seam, or then it is fit to put new wine into old and weak bottles (for this exercise of extraordinary and frequent fasting is fit for strong and exercised Disciples only) Therfore my Disciples are not charged to fast in this their tender condition: Hence learn, 1. That the work of Gods grace in young converts is very tender, and easily hurt, and must be discreetly entertained, so doth the scope of the similitudes import. 2. When christians are grown up so some strength, and have their senses exercised, they must be put to answerable paines and exercise in Religion; for this is To put new wine in new bottles, that both might be preserved. 3. If discretion be not used in proportioning the burden of outward exercises of religion, unto the capacity and strength of the Disciples, both the exercise is lost, and the Disciples are hurt: for this is the meaning of, the hole of the garment is made more, the new wine and the old bottle both are lost.
Ver. 18. While the spake these things unto them, behold, there came a certain ruler and worshipped him, saying, My daughter is even now dead: but come and lay thine hand upon her and she shall live.
19. And Iesus arose, and followed him, and so did his disciples.
The dispute is broken off by the coming of a ruler, praying that his daughter might be raised from death. In the coming of this ruler unto Christ, We learn, 1. That Christ can find out means in his providence to honour himself in the midst of all controversies and disputations; for, A certain Ruler, a man of place cometh and worshippeth him, while he is speaking, and so breaketh off the dispute. 2. Christ can find an errand for the man whom he will draw unto him, as here, by a daughters death: so by some like trouble on a man or on his family, he can draw the Parents unto himself. 3. All that come to Christ, are not alike strong in faith. This ruler of the Synagogue requireth both Christs Presence, and the touch of his hand, that his daughter may be raised from dead: Come, saith he, and lay thy hand on her. 4. Our gentle Lord refuseth no man, putteth no man away that come unto him, He arose and followed him.
Ver. 20. (And behold, a woman which was diseased with an issue of blood twelve yeers, came behind him, and touched the b…mme of his garment.
21. For she, said within her self, If I may but touch his garment, I shall be whole.
While Christ is on his way, a sick woman through faith is healed. Doct. 1. Poor and rich are alike welcome to Christ, for here while he is going with the Ruler, he neglecteth not this poor sick man. 2. That which doth separate us from the society of the Holy, must not separate us from Christ, but rather drive us unto him; for this woman legally polluted, and so separate from the Temple, and all clean Persons, draweth near Christ to touch him. 3. Though all remedies do fail, and our evil be of long endurance, yet Christ must be run unto, for this woman is diseased twelve years, yet cometh with hope of help in Christ. 4. Albeit Christ seem to take no notice of us, but to be about the helping of others only, yet must we take notice of him, and draw in to him upon all occasions offered. As this woman cometh to Christ in his way to the Rulers house; while grace is in dealing, we must have our share of it. 5. None can come to Christ rightly, but such as beleeve to be the better of him: and such as come may be perswaded of help by him, as this woman assured her self of health, If she might but touch his garment.
Verse 22. But Iesus turned him about, and when he saw her, he said, Daughter, be of good comfort, thy faith hath made thee whole. And the woman was made whole from that houre)
Christ will not have this work to be hid, but brought to light for good use. Doct. 1. Though modest soules resolve quietly to creep to heaven, unknown of others; yet God will have his work in them brought to light, for his own glory; Therefore Iesus turneth about, and draweth her forth before the multitude. 2. Faith in Christ gets a sweeter welcome then it can expect… it may come trembling, but shall find joy ere it go: as this woman is made whole, and is declared to be a Daughter, begotten by the word of the Gospel, and adopted among Christs children, and is comforted and commended for her faith in the midst of her fears. 3. Our Lord will not suffer any mean of our devising to take the room from the mean appointed by himselfe; Therefore Christ doth not say, thy Touching my garment; but, Thy faith hath made thee whole.
Ver. 23. And when Iesus came unto the rulers house, and saw the minstrels and the people making a noise,
24. He said unto them, Give place, for the maid is not dead, but sleepeth. And they laughed him to scorne.
Christ goeth on to the Rulers house, and doth not forget his errand. Doct. 1. Christ may give grace to another before thee; but if thou be seeking him, the helping of another shall not hinder thee, but help thee rather, as the womans healing helped the Rulers faith; and so Christ goeth on where he is invited to come. 2. Christ will have nothing counted desperate which he takes in hand; yea, he wil have death it self esteemed but as a sleep, in comparison of his divine power: nothing is too hard for him; in which sense he saith here, The Maid is not dead, but sleepeth. 3. To speak of Christs power to a misbeleever, is but a jest: Therefore these misbeleevers laughed him to scorne.
Ver. 25. But when the people were put forth, he went in, and took her by the hand, and the maid arose.
Verse 26. And the fame thereof went abroad into all lands.
In the raising of the Damosel, and consequent of it, Learn, 1. That Christ is the life and resurrection, and that his power can easily raise the dead… for here he took the dead Maid by the hand, and she arose. 2. The offer of Christs mercy to one, should make his name famous among all, as here his fame for this One work went abroad in all that land.
Ver. 27. And when Iesus departed thence, two blind men followed him, crying, and saying, Thou son of David, have mercy on us.
In the healing of these two blind men, Learn, 1. That our Lord wearies not to do good; the more he is imployed, the more good he worketh. When Christ departed from the rulers house, Two blind men follow him. 2. When others get almes and mercy from Christ, it should allure more to come to his deal, as these blinde men hearing of many helped by Christ, do come and cry, Have mercy on us. 3. Such as seek good of Christ, must look on him as he is described in Scripture, as he is the promised Messiah, the native King of Israel; Son of David, say they, have mercy on us. 4. Such as beleeve to get good of Christ, will find a way to follow him, and come at him, albeit they were blinde; for these blinde men follow and cry. 5. More persons in the sense of one need, may joyn in one fute unto Christ; for these two blind men do joyn in one cry, saying, Have mercy on us. 6. The incarnation of the Son of God is a noble Prop to Faith, Thou son of David, say they, have mercy. 7. Mercy is our only plea with God, and Christ; Therefore, say they, Have mercy on us.
Ver. 28. And when he was come into the house, the blind men came to him, and Iesus saith unto them, Beleeve ye that I am able to do this? they said unto him, Yea, Lord.
Christ suffereth them to cry on, till he lead them unto his lodging. Doct. 1. The Lord will seem not to regard the prayer which he mindeth to grant, and so will traine on the Supplicant patiently to pursue his request: for no answer is given, till the blind men come to his lodging, and do follow him within doors. 2. Whoso love to have any thing from Christ, had need to have a right estimation of his power, and to have their faith fixed; therefore, Beleeve ye, saith Christ, that I am able to do this? 3. In things belonging to this life, it is sufficient to beleeve his Power, leaving the matter of his Wil to himself. Therfore here it is asked only, Beleeve ye that I am able? And they answer, Yea Lord, and no more.
Ver. 29. Then touched he their eyes, saying, according to your faith, be it unto you.
30. And their eyes were opened, and Iesus straightly charged them, saying, See that no man know it.
Our Lord toucheth their eyes, and openeth them. Dct. 1. Where any faith is, the Lord will strengthen it as need is; therefore albeit no touching was needful, yet to strengthen their faith, He toucheth their eyes. 2. Faith shall not be frustrate; Therefore saith Christ, According to your faith be it unto you, and their eyes were opened. 3. Our Lord loved no rash applause, but that his miracles should be keeped in silence a while, that men might take heed to his doctrine the more resolutely, and praise his work the more solidly: Therefore charged he them, saying, See that no man know it, to wit, till I give you warrant.
Ver. 31. But they, when they were departed, spread abroad his fame in all that country.
They not taking heed to the command, but consulting their own wit, do contrary to the commandement, therefore is their disobedience marked; But they spread abroad his fame: Whence we learn, That the most specious pretences that can be made, are not able to save a man from guiltinesse, if he disobey a command.
Ver. 32. And as they went out, behold, they brought to him a dumb man possessed with a divel.
33. And when the divell was cast out, the dumb spake: and the multitude marvelled, saying, It was never so seen in Israel.
In the healing of the dumb, Learn, 1. Where Satan gets possession, he doth mar the right use of what a man hath of God in one thing or other, in so far as he is not restrained; From some he taketh the wit away, as from the lunatick: from some he taketh their strength, and boweth down their back; From some he taketh their hearing, and from this man he taketh his speech; He is a dumb man possessed with a divel. 2. The only remedy of all sort of possession is, To bring the person infested by Satan unto Christ, as this man is brought unto him. 3. When Satan is cast out, the man is set free, and where the Spirit of the Lord is, there is liberty; for, When the divell is cast out, the dumb spake. 4. Where Gods work is rightly seen, the glo…y of divine and super excellent power is perceived: Therefore is it that the multitudes marvelled, saying, It was never so seen in Israel; meaning, that never any such work was done.
Ver. 34. But the Pharisees said, He casteth out the divels through the prince of the divels.
Satan moveth these dogs to blaspheme Christ. Doct. 1. It is a dangerous thing to oppose Christ, for such will at length readily blaspheme him, and will give the glory of his working rather unto the divel, then unto him; as here the Pharisees said, He casteth out divels by the Prince of divels.
Ver. 35. And Iesus went about all the cities and villages, teaching in their synagogues, and preaching the Gospel of the kingdome, and healing every sickness, and every disease among the people.
In Christs care of the salvation of the multitude, Learn, 1. That diligence in teaching and preaching the Gospel, is the proper way to convert and save souls, which Christ himself hath appointed and practised in his own person: He went about all cities and villages, teaching and preaching. 2. Justly is the Gospel called the Gospell of the Kingdome, both of Grace and Glory, seeing it is the light which sheweth the Kingdome, the furnisher of weapons to fight for it; It is the Scepter whereby the Subject… of the Kingdome are guided; It is the rule and law for the Subjects life, and it containeth the evidences of the Subjects right unto the Kingdome; and being received in a mans h…t, it b…ing…th with …a begun kingdome of righteousnesse, peace and joy. 3. The best opportunities of peoples conveening, must be taken for teaching the Gospel, and no pains should be spared for that purpose; as men have their particular calling: for Christ the Prince of Pastors went about all the cities and villages, teaching in their synagogues. 4. Christs mira…l…s were all of th… profitable to men, He healed si…knesses and diseases. 5. There is no evil or malady of soul or body among people, which our Lord is not able and willing to heal in all those that imploy him: for, He healed every malady, and every disease, in those which came unto him.
Ver. 36. But when he saw the multitudes, he was moved with compassion on them; because they fainted, and were scattered abroad, as sheep having no shepherd.
Our Lord compassionatly looketh upon the condition of the people, under their ordinary teachers the Pharisees. Doct. 1. Misery of Gods people, is a reason to shew pity when he pleaseth, and specially when they are conveened in a multitude; for it is said, When he saw the multitudes, he was moved with compassion because they fainted. 2. They are all as wandring sheep, who are not gathered in unto the saving faith of Jesus Christ; Therfore these multitudes not yet converted are compared to scattered sheep. 3. These men are no Pastors in Christs estimation, who do not teach people righteousness and salvation in Christ, who are idle and unfruitfull shepherds; Such as were the priests and Levites at that time: Therfore the multitude here are counted as Sheep having no shepherd, because their teachers did not their duty unto them in any profitable way.
Ver. 37. Then saith he unto his disciples, The harvest truely is plenteous, but the labourers are few.
38. Pray ye therefore the Lord of the harvest that he wil send forth labourers into his harvest.
This his commiseration he layeth forth before his Apostles, that they might be affected therewith also. Doct. 1. People made willing to hear the Gospel, are like a field ready to be cut down; so the comparison importeth. 2. Somtime the people are more in number, and more willing to hear, then there are able & willing Ministers to teach: and Then is the harvest plenteous, and the labourers few. 3. The true Disciples of Christ should carefully observe this, and lay it to heart; therefore is it that Christ layeth this case before his Disciples. 4. True Labourers and faithful Preachers are Gods special gift to a land, worthy to be sought from God by prayer; therfore saith he, Pray the Lord to send labourers. 5. God himself must fit men for the work of the Ministry, and must thrust them forth, and give them their commission, for no man can further the harvest who is not sent; the fore saith he, Pray that he would send forth, &c.