Читать книгу Expositor's Bible: The Gospel of Matthew - Gibson John Monro - Страница 8

Matt. viii. – ix. 35

REFERRING to chapter iv. 23, we find the work of Christ at the beginning of His ministry summarised as teaching and preaching and healing all manner of diseases. Of the teaching and preaching we have had a signal illustration in what is called the Sermon on the Mount; now the other great branch of the work is set before us in a group of miracles, filling up almost the whole of the eighth and ninth chapters.

The naturalness of the sequence will be at once apparent. If men had needed nothing more than counsel, guidance, rules of life, then might the Gospel have ended when the Sermon on the Mount was concluded. There are those who think they need nothing more; but if they knew themselves they would feel their need not only of the Teacher's word, but of the Healer's touch, and would hail with gladness the chapters which tell how the Saviour dealt with the poor leper, the man with the palsy, the woman with the fever, those poor creatures that were vexed with evil spirits, that dead damsel in the ruler's house. We may well rejoice that the great Teacher came down from the mountain, and made Himself known on the plain and among the city crowds as the mighty Healer; that His stern demand for perfect righteousness was so soon followed by that encouraging word, so full of comfort, for such as we: "I came not to call the righteous, but sinners" (ix. 13). The healing, then, is quite as essential as the teaching. The Sermon points out the way, unfolds the truth; but in the touch and word of the King Himself is found the life. The Christ of God had come, not as a mere Ambassador from the court of heaven to demand submission to its laws, but as a mighty Saviour, Friend, and Comforter. Hence it was necessary that He should make full proof of His mission in this respect as well as in the other; and accordingly the noble ethics taught on the mount are followed by a series of heavenly deeds of power and loving-kindness done in the plain.

The group in chapters viii. and ix. is well fitted to give a comprehensive view of Christ's power and willingness to save. If only they were looked at in this intelligent way, how the paltry prejudices against "miracles" (a word, let it be observed, not once to be found in this Gospel) would vanish. Miracles, wonders, prodigies – how incredible in an age of enlightenment! Yes; if they were introduced as miracles, wonders, prodigies; but they are not. They are signs of the kingdom of heaven – just such signs of it as the intelligent reason demands; for how otherwise is it possible for One Who comes to save to show that He is able to do it? How could the people have been expected to welcome Him as a Saviour, unless He had taken some means to make it evident that He had the power as well as the will to save? Accordingly, in consonance with what enlightened reason imperatively demands of such an One as He claims to be, we have a series of "mighty deeds" of love, showing forth, not only His grace, but His power – power to heal the diseases of the body, power over the realm of nature, power over the unseen world of spirit, power to forgive and save from sin, power to restore lost faculties and conquer death itself. Such are the appropriate signs of the kingdom spread before us here.

Let us look first at that which occupies the foremost place, – power to heal disease. The diseases of the body are the outward symptoms of the deep-seated malady of the spirit; hence it is fitting that He should begin by showing in this region His will and power to save. Yet it is not a formal showing of it. It is no mere demonstration. He does not seek out the leper, set him up before them, and say, "Now you will see what I can do." All comes about in a most simple and natural way, as became Him Who was no wonder-worker, no worker of miracles in the vulgar use of that word, but a mighty Saviour from heaven with a heart of love and a hand of power.

The Leper (viii. 1-4)

"And when He was come down from the mountain, great multitudes followed Him. And behold, there came to Him a leper." What will He do with him? Should He say to him, "Poor man, you are too late – the sermon is done"? or should He give him some of the best bits over again? No, there is not a sentence in the whole of it that would be any answer to that cry, "Lord, if Thou wilt, Thou canst make me clean." What does He do, then? "Jesus put forth His hand, and touched him, saying, I will: be thou clean. And immediately his leprosy was cleansed."

Is it, then, a great stumbling-block in your way, O nineteenth-century critic, that you are expected to believe that the Lord Jesus actually did heal this leper? Would it take the stumbling-block away to have it altered? Suppose we try it, amended to suit the "anti-supernaturalism" of the age. "And behold, there came a leper to Him, saying, Lord, if Thou wilt, Thou canst make me clean. And Jesus put out His hand, and motioned him away, saying, Poor man, you are quite mistaken, I cannot help you. I came to teach wise people, not to help poor wretches like you. There are great laws of health and disease; I advise you to find them out, and obey them: consult your doctor, and do the best you can. Farewell." Oh, what nonsense many wise people talk about the difficulty of believing in Divine power to heal! The fact is, that if Christ had not proved Himself a healer, men could not have believed in Him at all.

There could have been no better introduction to the saving work of the Christ of God. Leprosy was of all diseases the most striking symbol of sin. This is so familiar a thought that it need not be set forth in detail. One point, however, must be mentioned, as it opens up a vein of tender beauty in the exquisite simplicity of the story – the rigorous separation of the leprous from the healthy, enforced by the ceremonial law, which made it defilement to touch a leper. Yet "Jesus stretched forth His hand, and touched him." "He was holy, harmless, undefiled, separate from sinners;" therefore He could mingle with them, contracting no stain Himself, but diffusing health around Him. He could take no defilement from the leper's touch; the current was all the other way: "virtue" went out of Him, and flowed in healing streams through the poor leper's veins. O lovely symbol of the Saviour's relation to us sinners! He has in His holy Incarnation touched our leprous humanity; and remaining stainless Himself, has set flowing a fountain of healing for all who will open to Him hearts of faith and let Him touch them with His pure heart of love. Those were most wonderful words spoken on the mount: they touch the conscience to the quick and fire the soul with heavenly aspiration; but this touch of the leper goes to our hearts, for it proves to us that, though the time is coming when He shall sit as Judge and say to all the sinful, "Depart from Me," as yet He is the loving Saviour, saying, "Come unto Me, ye weary," and touching the leprous into health.

That our Saviour was totally averse to anything at all sensational, and determined rather to repress than encourage the mere thirst for marvels, is evident from the directions given to the leper to say nothing about what had happened to him, but to take the appointed method of giving thanks to God for his recovery, at the same time registering the fact, so that while his cure should not be used to gather a crowd, it might be on record with the proper authorities as a witness to the truth of which it was a sign.

The Centurion's Servant (5-13)

This case, while affording another valuable illustration of the Master's willingness and power to save, differs in several important points from the first, so that the lesson is widened. First and chiefly, the application was from a Gentile; next, it was not on his own behalf that the centurion made it, but on behalf of another, and that other his servant; and, further, it was a request to heal a patient out of sight, out of knowledge even, as it would seem. Each of these particulars might suggest a doubt. He has healed this Jew; but will He listen to that Gentile? He has responded to this man's own cry; but will He respond when there is no direct application from the patient? He has cured this man with a touch; but can he cure a patient miles away? The Saviour knew well the difficulties which must have lain in the way of this man's faith. He has evidence, moreover, that his is genuine faith, and not the credulity of superstition. One could readily imagine an ignorant person thinking that it made no difference whether the patient were present, or a thousand miles away: what difference does distance make to the mere magician? But this man is no ignorant believer in charms or incantations. He is an intelligent man, and has thought it all out. He has heard of the kingdom of heaven, and knows that this is the King. Reasoning from what he knows of the Roman kingdom, how orders given from a central authority can be despatched to the outskirts, and be executed there with as great certainty as if the Emperor himself had gone to do it, he concludes that the King of the spiritual world must in like manner have means of communication with every part of His dominion; and just as it was not necessary, even for a mere centurion, to do personally everything he wanted done, having it in his power to employ some servant to do it, so it was unreasonable to expect the King of heaven Himself to come in person and heal his servant: it was only necessary, therefore, that He should speak the word, and by some unseen agency the thing would be done. At once the Saviour recognises the man's thoughtful intelligence on the subject, and, contrasting with it the slowness of mind and heart of those of whom so much more might have been expected, "He marvelled, and said to them that followed, Verily I say unto you, I have not found so great faith, no, not in Israel."

The thought of this immediately suggests to Him the multitudes that shall exercise a similar faith in ages to come, and in lands far off; and, as on the mount, when He looked forward to the great future, His heart yearned over the mere hearers of the word shut out at last; so here He yearns with a great yearning over His unbelieving countrymen, whose exclusion at last from the heavenly kingdom would be felt with all the sharper pain that such multitudes from far less favoured lands were safe within – at home with the patriarchs of the chosen nation – while they, the natural heirs of the kingdom, were exiles from it for evermore. Hence the wail and warning which follow His hearty appreciation of the centurion's faith: "And I say unto you, that many shall come from the east and the west, and shall sit down with Abraham, and Isaac, and Jacob, in the kingdom of heaven: but the sons of the kingdom shall be cast forth into the outer darkness: there shall be weeping and gnashing of teeth."