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Matthew 8:14-17 - Homilies By P.c. Barker

The instinct of beneficence.

In introduction, note the place given to the occurrence of this miracle in the two parallel places, these two defining with accuracy what is left unalluded to by St. Matthew. Also comment on verse 17, comparing it with St. Peter's quotation, and noting St. Matthew's language as not that of the Septuagint. Reject all the lesser exegeses of the wonderful characterization of the Redeemer here given; such as fatigue of body through the late and prolonged work; exhaustion of soul through the fearful strain confessed by us all, of high and deep spiritual engagement; and even such as the adumbration in all this of the achievement of the cross, and all the endurance it postulated; but point out how the personality of Jesus Christ now, and all through his public life, was the unfailing and the all-gathering focus, in one way and another way and all ways, of the sufferings, and the diseases, and the evil, and the infinite sorrow of that man, one grand essential condition of the saving of whom was, that his Saviour be "One touched," really, absolutely, tenderly, keenly touched, "with the feeling of his infirmities." This verse (seventeenth) expresses "the travail of his soul." Notice—

I. THE EXCEEDING PROMPTNESS WITH WHICH THIS MIRACLE WAS WROUGHT . Observe on the variety of the miracles of Christ, in this one respect by itself. Sometimes delay was the rule, and in such cases, sometimes with an evident reason and use, but sometimes not so. The occasions when we can see the reason or a reason will teach us how there were reasons in the other cases, though perhaps untraceable by us. On the other hand, many miracles were marked by very quick action, as with the impotent man and the blind beggar, etc., but nowhere perhaps more than in this case.

II. THE OUTWARD SIGNS ACCOMPANYING THE WORKING OF THE MIRACLE . "He touched her hand;" "he rebuked the fever;" "he took her by the hand;" "he lifted her up." In these facts stated, which may be very far from being rightly called in every sense outward signs, two leading points may be observed—the "rebuke" to the oppressor, the assistance to the oppressed, significant and genuine suggestions to our Christian work, and to our conflict in Christ's Name with human woe, and with those forces of evil which stir it and fix it and only so reluctantly loose their grasp. Nor are the forms of help barren of suggestion. He stood over her; he saw her; he touched her hand, took her by the hand, lifted her up. The very gradation in the assistance proffering us lessons, or reminding us of what we have not failed already to observe and reason upon.

III. THE GRATEFUL AND DEVOUT AND PRACTICAL RESPONSE ON THE PART OF THE SUFFERER , NO LONGER THE PREY OF HER FEVER , TO HER DELIVERER . Picture the splendid contrast. The prostrate with fever immediately transformed into the active and thoughtful servant, and the minister both to her Lord and his attendants and friends. Enlarge on this as the consummate type of Christian conduct and character after genuine conversion. For this is followed by devout and unfeigned consecration of service to Christ and his Church.

Conclude with noticing the harvest of that night, after the close of the sabbath.

1 . The ingathering of what untold blessings to the people!

2 . The toil and travail (in the sense of verse 17) that harvest meant for Jesus Christ.—B.

Matthew 8:19-22 (see also Luke 9:57-62 )

Three human types—one Divine type.

In introduction, note that the passage in St. Luke has by some been regarded, on account of its very different place and apparent connection, as not the parallel of the present passage. On the other hand, it can scarcely be a mere duplicate or even a replica. Under any circumstances, if not the parallel, it certainly is a parallel, and the very equivalent, when allowance is made for the addition supplied by St. Luke. In fact, the absence of the third position from St. Matthew's account may possibly find explanation (explanation confessedly somewhat asked for) for any who hold, with some of the best of critics, that we may not improbably have here, in the three persons described, the anonymous biographies in so far as this incident goes of Judas Iscariot, St. Thomas, and St. Matthew himself. Notice—

I. JESUS CHRIST THE TYPE OF DISCRIMINATING FIDELITY ; NOT DISGUISING , NOT FLATTERING , THE CHARACTER OF HIS OWN SERVICE , If any one, whether more or less savouring of the things that be of Judas Iscariot, seeks to enter the service of Christ and the kingdom of heaven, he shall not do so untaught as to the service, unwarned as to the conditions of it; he is plainly, faithfully, and most impressively told of these. Remark on the perfection for effectiveness of the warning here given, in its naturalness and simplicity (verse 20), and of the touching, exquisite pathos of the last of the three clauses. Remark also on the inevitable dangers of times of apparent prosperity and popular impression, as well those that flourish in dispositions of the sanguine and enthusiastic type. Discriminate between the man who offers himself, as "moved by the Holy Ghost," and the way in which he offers himself, and the boastful volunteer, whether of the nature here Portrayed, or of that of the misguided zeal of Peter.

II. JESUS CHRIST THE TYPE OF CLEAREST VISION IN THE MATTER OF THE RELATIVE WORTH OF THE HEAVENLY CALL , AND ANY AND EVERY EARTHLY CALL ; THE HEAVENLY RELATIONSHIP , AND ANY AND EVERY EARTHLY RELATIONSHIP ; AND OF UNBROKEN SINGLENESS OF DEVOTION , AND LOYALTY INCORRUPT TO THE HIGHER . Remark here OH the expression (verse 21), "another of his disciples," as finding its explanation from St. Luke ( Luke 9:59 ), where we learn that Jesus had just called him, and that he was therefore his disciple. Illustrate from other clear deliverances of Jesus Christ that there is not to be imagined here for a moment any depreciation of the sacredness and the worth of human affections, but rather exaltation of the Divine affection (which must be ever the one determinating and turning-point of human character and hope and eternal outlook). Show how, in this instance, all this was yet more illuminated by the grace and kindness and inspiriting nature of the further commission, "But go thou and preach the kingdom of God."

III. JESUS CHRIST THE TYPE OF THE UN - LOOKING BACK , THE UN - MISGIVING , THE UN - TURNING , AND THE " WITHOUT - REPENTANCE " WHEN HIGH DUTY , WHEN THE MORE THAN HEROIC HEIGHTS OF PRESENT SELF - SACRIFICE , WHEN HOLY EFFORT AND HEAVEN , ARE THE GOAL IN FRONT . Dwell lovingly on the undoubted dependence (equally extraordinary and glorious in its essential nature) of true Christian work, on an exact, a clear, a steadfast eye, and a heart thereupon perfect to follow its outlook. How much so-called Christian work withers like untimely birth itself by reason of carelessness, mixed motive, and lack of supremely dominating affection!—B.

Matthew 8:23-27 ( Mark 4:35-41 ; Luke 8:22-25 )

The novel call to faith.

In introduction, emphasize the little chain of events that led to the position of peril, as in every sense natural, as wearing that appearance, and justly wearing it, and resent the imputation that it was an artificial one. The suggestive parallel or contrast, so often pointed to by various students of the New Testament in many an age, may be recalled, viz. that of Jonah fleeing from duty in a ship, falling asleep through a callous heart and a stupefied conscience, and creating peril for all his fellow-voyagers. Allow respecting the disciples now that there was much natural in their fear, and right in a secondary degree, though secondary only in their repairing with anxious cry to Jesus Christ in their extremity, as they supposed, of danger. But show, on the other hand, that the time was one of deeper teaching; the opportunity one of getting a word, and. a powerful word, in for exercise of higher faith; and the crisis had arrived when, for the disciples at any rate, a step in advance was to be taken, and they are compelled to see it. For—

I. THE CALL TO FAITH IN JESUS CHRIST HIMSELF IS NOW PUBLISHED FOR THE DISCIPLES , AND NOT SIMPLY FAITH IN WHAT HE MAY DO .

1 . He was asleep, but it was he.

2 . He was asleep, but he was in the ship.

3 . He was asleep, but it was certain he did "care" for his disciples, and did care that they should "not perish."

II. THE CALL TO FAITH IN JESUS CHRIST WAS FOR SUCH FAITH TO OWN HIM OMNIPOTENT MASTER IN EVERY AND ALL DIRECTIONS OF GOD 'S WIDE DOMAIN . It was g new surprise that "winds and sea obey him." But if it were this, a new surprise what did it mean, except that they knew it not before or doubted it before?

III. THE CALL TO EXERCISE FAITH IN JESUS CHRIST WAS A CALL TO BELIEVE THAT THE ENEMIES TO BE SUBJUGATED BY HIM WERE NOT SUCH AS COULD BE CALLED ACCIDENT AND THINGS UNCONSCIOUS , BUT UNSEEN FOES IN DISASTROUS ALLIANCE WITH THESE . Christ "rebuked" the "winds and sea." The alliance of spirit with flesh and blood and matter of such kind (wonderful and mysterious as is the bridge from one to another, the subtle but powerful and, for long lasting, tyrannous link between them), is undenied; and is so familiar as a phenomenon and a fact with us that we think not, at all about it, except with special effort and on special occasion. Yet deeper things are betrayed to us in revelation and by revelation, viz. such a thing as this , that spirit may possess other matter and other forms of matter; and tyrannously dominate the ubiquitous "elements of nature" and their forces. The deeper and less recognized whisperings and suggestions of revelation are sometimes equivalent to authoritative pronouncements of what we had once named the superstitious figments of heathen minds. Let it be they were such; yet how cravingly, inquiringly, wearily, and not altogether vainly, did they roam round and beat at the bonds and environment of their ignorance; and sometimes they touched truth! The disciples were taught such truths, and we through them.—B.

Matthew 8:28-34 ( Mark 5:1-20 ; Luke 8:26-39 )

The divorce of supreme pity.

In introduction, distinguish between the genuine possession by an evil spirit and the phenomena of madness, or the most of those instances of merely bodily plague which in the worst times have probably nevertheless been the result and degenerate outgrowth. of the extremes of sensuality and intemperance. Also allude to the fact that only one demoniac is mentioned by St. Mark and St. Luke. Note therewith that here , though it is said "they" both spoke and cried to Jesus, yet only one form of words is given. In passing, note also how, in the account of each evangelist, this narrative follows that of the stilling of the storm and tempest in the material world. Notice—

I. A DREADFUL TYPE IN BODILY LIFE OF THE MAN WHOSE SPIRIT , GIVEN HIM WHEREWITH TO RULE AND " HAVE ' DOMINION ," IS OVERRULED AND OVERMASTERED BY AN EVIL SPIRIT , AND EXERCISES BUT A VERY PRECARIOUS AND OCCASIONAL SWAY OF ITS OWN .

II. THE EXTRAORDINARY BUT MOST SIGNIFICANT ACTION OF THIS DUALITY OF SPIRIT WHICH MANIFESTED ITSELF AT THE CRISIS OF THE APPROACH OF JESUS CHRIST , The "he" who met Jesus, and ran to him as by irresistible instinct or attraction, and " worshipped ," and "fell down" before him, and the other "he" (or "they") of whose devilish inspiration were the words which the victim used. How graphic, how dramatic, how dreadful the parable the description speaks of the conflict and the strife in the soul between itself in deep need, deep distress, deep consciousness, and the odious tyrant that hems him at bay!

III. THE NOTICE TO QUIT NOW , AND THE MORE SIGNIFICANT SUGGESTION THAT THE NOTICE , YET TO COME ONE DAY , WOULD BE A LONGER NOTICE , ONE TO QUIT FOR EVER , The entreaty of the united legion, by the lips of the oppressed and tormented demoniac, is that they shall not be banished the "country" ( i.e. the world ); and should not be sent into "the deep" ( i.e. the unseen domain), where there would be no "wicked," no "weary" from whatsoever cause, for such to possess and tyrannize. And this entreaty betokened sufficiently plainly what they knew of their ultimate destiny, and what they bad in view in deprecating being "tormented before the time." Note the easy prey that the vast number of swine were to the evil spirit or spirits; and how is thereby set forth the strong power to resist of the human soul, and its long-continued power to resist, and in the same relative proportion the prolonged, unutterable suffering and anguish.

IV. THE CONTRAST BETWEEN THE COWARDLY AND SELFISH GADARENES IN BESEECHING CHRIST TO DEPART , AND THE IMPASSIONED PRAYER OF THE RECOVERED DEMONIAC TO BE PERMITTED TO REMAIN WITH CHRIST .

Conclude by remarking on the fearful compliance on the part of Jesus with the one entreaty, arid his most gracious refusal of the other.—B.

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