Page:An Exposition of the Old and New Testament (1828) vol 5.djvu/111

Rh sleep and death, but in continuance; whatever other difference there is, it is but a dream. This death must be but of short continuance, and therefore is but a sleep, like one night's rest. He that quickens the dead, may well call the things which be not as though they were, Rom. 4. 17. 2. It is in a sense true of all that die, chiefly of them that die in the Lord. Note, (1.) Death is a sleep. All nations and languages, for the softening of that which is so dreadful, and withal so unavoidable, and the reconciling of themselves to it, have agreed to call it so. It is said, even of the wicked kings, that they slept with their fathers; and of those that shall arise to everlasting contempt, that they sleep in the dust, Dan. 12. 2. It is not the sleep of the soul; its activity ceases not; but the sleep of the body, which lies down in the grave, still and silent, regardless and disregarded, wrapt up in darkness and obscurity. Sleep is a short death, and death a long sleep. But the death of the righteous is in a special manner to be looked upon as a sleep, Isa. 57. 2. They sleep in Jesus; (1 Thess. 4. 14.) they not only rest from the toils and labours of the day, but rest in hope of a joyful waking again in the morning of the resurrection, when they shall wake refreshed, wake to a new life, wake to be richly dressed and crowned, and wake to sleep no more. (2.) The consideration of this should moderate our grief at the death of our dear relations: "say not, they are lost; no, they are but gone before: say not, they are slain; no, they are but fallen asleep; and the apostle speaks of it as an absurd thing to imagine that they that are fallen asleep in Christ are perished; (1 Cor. 15. 19.) give place, therefore, to those comforts which the covenant of grace ministers, fetched from the future state, and the glory to be revealed."

Now could it be thought that such a comfortable word as this, from the mouth of our Lord Jesus, should be ridiculed as it was? They laughed him to scorn. These people lived in Capernaum, knew Christ's character, that he never spake a rash or foolish word; they knew how many mighty works he had done; so that if they did not understand what he meant by this, they might at least have been silent in expectation of the issue. Note, The words and works of Christ which cannot be understood, yet are not therefore to be despised. We must adore the mystery of divine sayings, even when they seem to contradict what we think ourselves most confident of. Yet even this tended to the confirmation of the miracle: for it seems she was so apparently dead, that it was thought a very ridiculous thing to say otherwise.

VI. The raising of the damsel to life by the power of Christ, v. 25. The people were put forth. Note, Scorners that laugh at what they see and hear that is above their capacity, are not proper witnesses of the wonderful works of Christ, the glory of which lies not in pomp, but in power. The widow's son at Nain, and Lazarus, were raised from the dead openly, but this damsel privately; for Capernaum, that had slighted the lesser miracles of restoring health, was unworthy to see the greater, of restoring life; these pearls were not to be cast before those that would trample them under their feet.

Christ went in and took her by the hand, as it were to awake her, and to help her up, prosecuting his own metaphor of her being asleep. The high-priest, that typified Christ, was not to come near the dead, (Lev. 21. 10, 11.) but Christ touched the dead. The Levitical priesthood leaves the dead in their uncleanness, and therefore keeps at a distance from them, because it cannot remedy them; but Christ, having power to raise the dead, is above the infection, and therefore is not shy of touching them. He took her by the hand, and the maid arose. So easily, so effectually was the miracle wrought; not by prayer, as Elijah did, (1 Kings 17. 21.) and Elisha, (2 Kings 4. 33.) but by a touch. They did it as servants, he as a Son, as a God, to whom belong the issues from death. Note, Jesus Christ is the Lord of souls, he commands them forth, and commands them back, when and as he pleases. Dead souls are not raised to spiritual life, unless Christ take them by the hand: it is done in the day of his power. He helps us up, or we lie still.

VII. The general notice that was taken of this miracle, though it was wrought privately; v. 26. the fame thereof went abroad into all that land: it was the common subject of discourse. Note, Christ's works are more talked of than considered and improved. And doubtless, they that heard only the report of Christ's miracles, were accountable for that as well as they that were eye-witnesses of them. Though we at this distance have not seen Christ's miracles, yet having an authentic history of them, we are bound, upon the credit of that, to receive his doctrine; and blessed are they that have not seen, and yet have believed, John 20. 29.

27. And when Jesus departed thence, two blind men followed him, crying, and saying, Thou Son of David, have mercy on us. 28. And when he was come into the house, the blind men came to him: and Jesus saith unto them, Believe ye that I am able to do this? They said unto him, Yea, Lord. 29. Then touched he their eyes, saying, According to your faith be it unto you. 30. And their eyes were opened: and Jesus straitly charged them saying, See that no man know it. 31. But they, when they were departed, spread abroad his fame in all that country. 32. As they went out, behold, they brought to him a dumb man possessed with a devil. 33. And when the devil was cast out, the dumb spake: and the multitude marvelled, saying, It was never so seen in Israel. 34. But the Pharisees said, He casteth out devils through the prince of the devils.

In these verses we have an account of two more miracles wrought together by our Saviour.

I. The giving of sight to two blind men, v. 27—31. Christ is the Fountain of light as well as life; and as, by raising the dead, he showed himself to be the same that at first breathed into man the breath of life, so, by giving sight to the blind, he showed himself to be the same that at first commanded the light to shine out of darkness. Observe,

1. The importunate address of the blind men to Christ. He was returning from the ruler's house to his own lodgings, and these blind men followed him, as beggars do, with their incessant cries, v. 27. He that cured diseases so easily, so effectually, and, withal, at so cheap a rate, shall have patients enough. As for other things, so he is famed for an Oculist. Observe,

(1.) The title which these blind men gave to Christ; Thou Son of David, have mercy on us. The promise made to David, that of his loins the Messiah should come, was well known, and the Messiah was therefore commonly called the Son of David. At this time there was a general expectation of his appearing; these blind men know, and own, and proclaim it in the streets of Capernaum, that he is come, and that this is he; which aggravates the folly and sin of the chief priests and