Matthew 9:12 Komentář

We have in this chapter remarkable instances of the power and pity of the Lord Jesus, sufficient to convince us that he is both able to save to the uttermost all that come to God by him, and as willing as he is able. His power and pity appear here in the good offices he did, I. To the bodies of people, in curing the palsy (Mat 9:2-8); raising to life the ruler's daughter, and healing the bloody issue (Mat 9:18-26); giving sight to two blind men (Mat 9:27-31); casting the devil out of one possessed (Mat 9:32-34); and healing all manner of sickness (Mat 9:35). II. To the souls of people; in forgiving sins (Mat 9:2); calling Matthew, and conversing freely with publicans and sinners (Mat 9:9-13); considering the frame of his disciples, with reference to the duty of fasting (Mat 9:14-17); preaching the gospel, and, in compassion to the multitude, providing preachers for them (Mat 9:35-38). Thus did he prove himself to be, as undoubtedly he is, the skilful, faithful Physician, both of soul and body, who has sufficient remedies for all the maladies of both: for which we must, therefore, apply ourselves to him, and glorify him both with our bodies and with our spirits, which are his, in return to him for his kindness to both.

And he entered into a ship,.... Or "the ship", the selfsame ship he came over in, with his disciples. The Gergesenes, or Gadarenes, or both, having desired him to depart their coasts, showing an unwillingness to receive him, and an uneasiness at his company, he immediately turned his back upon them, as an ungrateful people, being no better than their swine; and who, by their conduct, judged themselves unworthy of his presence, ministry, and miracles: he returned to the sea side, took shipping, and passed over the sea of Tiberias again, and came into his own city; not Bethlehem, where he was born, nor Nazareth, as Jerom thought, where he was educated, but Capernaum, as is clear from Mar 2:1 where he much dwelt, frequently conversed, and his disciples: here he paid tribute as an inhabitant, or citizen of the place, which he was entitled to by only dwelling in it twelve months, according to the Jewish canons; where it is asked (d), "how long shall a man be in a city ere he is as the men of the city? It is answered, "twelve months"; but if he purchases a dwelling house, he is as the men of the city immediately;'' that is, he is a citizen, and obliged to all charges and offices, as they are: though they seem to make a distinction between an inhabitant and a citizen (e). "A man is not reckoned , "as the children of the city", or as one of the citizens, in less than twelve months, but he may be called, or accounted, , "as one of the inhabitants" of the city, if he stays there thirty days.'' One or other of these Christ had done, which denominated this city to be his, and he to be either an inhabitant, or a citizen of it. (d) Misn. Bava Bathra, c. 1. sect. 5. (e) Gloss. in T. Bab. Sanhedrim, fol. 112. 1.

But go ye and learn what that meaneth,.... , "go and learn", is a phrase used by the Jews (a), when they are about to explain a passage of Scripture, and fetch an argument from the connection of the text. So the phrase , "what that is", or "what that meaneth", is Talmudic, as, "what is it?" , "what is that which is written?" , "what is the Scripture?" that is, what is the meaning of it? Our Lord speaks in their own dialect, and tacitly reproves their ignorance of the Scriptures; and instead of finding fault with him, and his conduct, he intimates, it would better become them to endeavour to find out the meaning of that passage in Hos 6:6 "I will have mercy, and not sacrifice"; which, if rightly understood, was sufficient to silence all their cavils and objections: and which words are to be taken, not in an absolute and unlimited sense; for sacrifices even of slain beasts, which were offered up in the faith of Christ's sacrifice, and were attended with other acts of religion and piety, were acceptable to God, being his own institutions and appointments; but in a comparative sense, as the following clause in the prophet shows; "and the knowledge of God more than burnt offerings"; and so the sense is given in the "Chaldee paraphrase", after this manner: "for in those that exercise mercy is my good will and pleasure", or "delight", "more than in sacrifice": and the meaning is, that God takes more delight and pleasure, either in showing mercy himself to poor miserable sinners; or in acts of mercy, compassion, and beneficence done by men, to fallen creatures in distress, whether for the good of their bodies, or more especially for the welfare of their souls, than he does even in sacrifices, and in any of the rituals of the ceremonial law, though of his own appointing: and therefore must be supposed to have a less regard to sacrifices, which were offered, neither in a right manner, nor from a right principle, nor to a right end; and still less to human traditions, and customs, which were put upon a level, and even preferred to his institutions; such as these the Pharisees were so zealous of. The force of our Lord's reasoning is, that since his conversation, with publicans and sinners, was an act of mercy and compassion to their souls, and designed for their spiritual good; it must be much more pleasing to God, than had he attended to the traditions of the elders, they charge him with the breach of: besides, what he was now doing was the end of his coming into this world, and which was answered hereby; for I am not come to call the righteous, but sinners, to repentance. The phrase, "to repentance", is not in the Vulgate Latin, nor in Munster's Hebrew Gospel, nor in the Syriac, Ethiopic, and Persic versions; but is in the Arabic, and in the ancient Greek copies, and is very justly retained. The "repentance" here designed, is not a legal, but an evangelical one: which is attended with faith in Christ, with views, at least hopes of pardon through his blood, and springs from a discovery and sense of his love: it lies in a true sense of sin, and the exceeding sinfulness of it, by the light of the Spirit of God; in a godly sorrow for it, and hearty loathing of it; in real shame and blushing for it, ingenuous confession of it, and departing from it; all which is brought on, influenced, heightened, and increased, by displays of the love of God through Christ. The persons called to this are not the "righteous"; meaning either such who are really so, because these are already called to it, though, whilst in a state of imperfection, daily need the exercise of this grace; or rather such who are so in their own opinion, and in the sight of men only, not in the sight of God, which was the case of the Scribes and Pharisees, and very few of these were called and brought to repentance; but "sinners", even the worst, and chief of sinners, who, as they stand in need of this grace, and when thoroughly convinced, see they do; so Christ came into this world as prophet and minister of the word to "call" them to it: which call of his does not suppose that they had a power to repent of themselves; for this man has not, he is naturally blind, and do not see his sin; his heart is hard and obdurate, and till his eyes are opened, and his stony heart taken away by a superior power to his own, he will never repent; though he may have space, yet if he has not grace given him, he will remain impenitent. No means will bring him to it of themselves, neither the most severe judgments, nor the greatest kindnesses, nor the most powerful ministry; repentance is entirely a free grace gift: nor does the call of Christ imply the contrary; which may be considered either as external, as a preacher of the word, and as such was not always attended to, and effectual, but often slighted and rejected: or as internal, being by the power of his grace effectual; for he who called to repentance, as a minister of the word, as a prince and a saviour, was able to give it, and which none but a divine person is able to do. The Jews have a saying (b) of "shepherds, collectors of taxes and "publicans", , "that their repentance is difficult".'' Now, since this was the end of his coming into the world, his conduct in conversing with publicans and sinners was in all respects highly to be justified. (a) T. Bab. Succa, fol. 5. 1. & Sanhedrim, fol. 86. 1. Moses Kotsensis Mitzvot Tora pr. neg. 116. Vid. Maimon. Hilchot Melachim, c. 5. sect. 11. (b) T. Bab. Bava Kama, fol. 94. 3.

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

What then saith Infinite Wisdom? "They that be whole need not a physician," saith He, "but they that are sick." See how He turned their reasoning to the opposite conclusion. That is, while they made it a charge against Him that He was in company with these men: He on the contrary saith, that His not being with them would be unworthy of Him, and of His love of man; and that to amend such persons is not only blameless, but excellent, and necessary, and deserving of all sorts of praise. After this, that He might not seem to put them that were bidden to shame, by saying, "they that are sick;" see how He makes up for it again, by reproving the others.

(V. 10 seq.) And it came to pass, as he sat at table in his house, behold many publicans and sinners came and sat down with Jesus and his disciples. And when the Pharisees saw it, they said to his disciples, 'Why does your teacher eat with tax collectors and sinners?' But when Jesus heard it, he said, 'Those who are well have no need of a physician, but those who are sick. Go and learn what this means: "I desire mercy, and not sacrifice." For I came not to call the righteous, but sinners.''

The Lord went to the banquet of sinners that he might have an opportunity to teach and to offer spiritual food to his hosts. In effect, when he is mentioned as frequently going out to attend feasts, nothing is said other than what he did there and taught there. Thus, we see both the Lord’s humility in reaching out to sinners and the force of his teaching in converting penitents. What follows: “I desire mercy, and not sacrifice” and “I came not to call the righteous but sinners” (as he cites testimony from the prophet) challenged the scribes and Pharisees, who considered themselves righteous and shunned both publicans and sinners.

For they do not come to Jesus while they remain in their original condition of sin, as the Pharisees and Scribes complain, but in penitence, as what follows proves; But Jesus hearing said, They that be whole need not a physician, but they that are sick.

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

He calls Himself a physician, because by a wonderful kind of medicine He was wounded for our iniquities that He might heal the wound of our sin. By the whole, He means those who seeking to establish their own righteousness have not submitted to the true righteousness of God. By the sick, He means those who, tied by the consciousness of their frailty, and seeing that they are not justified by the Law, submit themselves in penitence to the grace of God.

"But when Jesus heard that, He said unto them, They that be whole need not a physician, but they that are sick. But go ye and learn what that meaneth, I desire mercy, and not sacrifice: for I am not come to call the righteous, but sinners to repentance." He says, "I have not come now as judge but as physician, and for this reason I endure stench and filth." He also rebukes them for being ignorant when He says, "Go ye and learn." This means, "Since up to the present time you have not managed to learn, so at least from this time on go and learn that God prefers mercy towards sinners above any sacrifice" (Hosea 6:7). The words "I am not come to call the righteous" He spoke ironically. That is, "I have not come to call you who consider yourselves to be righteous, but I have come to call sinners. I do this, not so that they remain sinners, but in order for them to repent."

Then follows Jesus' response, wherein he gives three reasons. First, he uses a comparison: But when Jesus heard it, he said: "Those who are well have no need of a physician." The Lord calls himself a physician; and correctly so: "He heals all your diseases" (Ps 103:3), namely, of soul and body. Therefore, he refers to infirmities of body and soul; hence he says, those who are well have no need of a physician. The well are those who from pride consider themselves well; concerning these Revelation (3:17): "You say, I am rich, I have prospered, and I need nothing; not knowing that you are wretched, pitiable, poor, blind and naked." Such persons do not need a physician, but those who are weak, i.e., acknowledge their sin, as David: "For I know my transgression" (Ps 51:3).

MATTHEW'S CALL AND FEAST. ( = Mar 2:14-17; Luk 5:27-32). (Mat 9:9-13) And as Jesus passed forth from thence--that is, from the scene of the paralytic's cure in Capernaum, towards the shore of the Sea of Galilee, on which that town lay. Mark, as usual, pictures the scene more in detail, thus (Mar 2:13): "And He went forth again by the seaside; and all the multitude resorted unto Him, and He taught them"--or, "kept teaching them." "And as He passed by" he saw a man, named Matthew--the writer of this precious Gospel, who here, with singular modesty and brevity, relates the story of his own calling. In Mark and Luke he is called Levi, which seems to have been his family name. In their lists of the twelve apostles, however, Mark and Luke give him the name of Matthew, which seems to have been the name by which he was known as a disciple. While he himself sinks his family name, he is careful not to sink his occupation, the obnoxious associations with which he would place over against the grace that called him from it, and made him an apostle. (See on Mat 10:3). Mark alone tells us (Mar 2:14) that he was "the son of AlphÃ&brvbrus"--the same, probably, with the father of James the Less. From this and other considerations it is pretty certain that he must at least have heard of our Lord before this meeting. Unnecessary doubts, even from an early period, have been raised about the identity of Levi and Matthew. No capable jury, with the evidence before them which we have in the Gospels, would hesitate in giving a unanimous verdict of identity. sitting at the receipt of custom--as a publican, which Luke (Luk 5:27) calls him. It means the place of receipt, the toll house or booth in which the collector sat. Being in this case by the seaside, it might be the ferry tax for the transit of persons and goods across the lake, which he collected. (See on Mat 5:46). and he saith unto him, Follow me--Witching words these, from the lips of Him who never employed them without giving them resistless efficacy in the hearts of those they were spoken to. And he--"left all" (Luk 5:28), "arose and followed him." The Feast (Mat 9:10-13).

But when Jesus heard that, he said unto them--to the Pharisees and scribes; addressing Himself to them, though they had shrunk from addressing Him. They that be whole need not a physician, but they that are sick--that is, "Ye deem yourselves whole; My mission, therefore, is not to you: The physician's business is with the sick; therefore eat I with publicans and sinners." Oh, what myriads of broken hearts, of sin-sick souls, have been bound up by this matchless saying!