Mat 9:10-17 | Clarke | STEP | Verse 10 Sat at meat in the house - Viz. of Matthew, who it appears, from , made a great feast on the occasion, thus testifying his gratitude for the honor 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 honored by the presence of Christ. His companions, it appears, were not of the most creditable kind. They were tax-gatherers (see ) 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, (note); (note); (note); ; (note); (note); , , (note); ; , , , (note); (note); (note); , , , (note); (note); (note); (note); (note); 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.

Matthew 9:10-17

Verse 10

Sat at meat in the house - Viz. of Matthew, who it appears, from Luk 5:29, made a great feast on the occasion, thus testifying his gratitude for the honor 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 honored by the presence of Christ. His companions, it appears, were not of the most creditable kind. They were tax-gatherers (see Mat 5:46) 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, Mat 11:19 (note); Mat 26:45 (note); Mar 2:15-17 (note); Mar 14:41; Luk 5:30-32 (note); Luk 6:32-34 (note); Luk 7:34, Luk 7:37, (note); Luk 7:39; Luk 15:1, Luk 15:2, Luk 15:7, Luk 15:10 (note); Luk 19:7 (note); Luk 24:7 (note); Joh 9:16, Joh 9:24, Joh 9:25, Joh 9:31 (note); Rom 5:8 (note); Gal 2:15 (note); Heb 7:26 (note); 1Pet 4:18 (note); 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 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 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 13

I will have mercy, and not sacrifice - Quoted from 1Sam 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, 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 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 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, etc. - There was one annual fast observed in the primitive Church, called by our ancestors the spring fast, and, by us, Lent; by the Greeks τεσσερακοϚη, 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, etc. 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, Mat 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, see Mat 6:16. Verse 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 fullness 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 fullness from the garment." Verse 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, endeavoring to make their own designs take place, and to have the honor of that success themselves which is due only to God.