23 And Jesus went about all Galilee, teaching in their synagogues, and preaching the gospel of the kingdom, and healing all manner of sickness and all manner of disease among the people.   24 And his fame went throughout all Syria: and they brought unto him all sick people that were taken with divers diseases and torments, and those which were possessed with devils, and those which were lunatic, and those that had the palsy; and he healed them.   25 And there followed him great multitudes of people from Galilee, and from Decapolis, and from Jerusalem, and from Judea, and from beyond Jordan.

      See here, I. What an industrious preacher Christ was; He went about all Galilee, teaching in their synagogues, and preaching the gospel of the kingdom. Observe, 1. What Christ preached--the gospel of the kingdom. The kingdom of heaven, that is, of grace and glory, is emphatically the kingdom, the kingdom that was now to come; that kingdom which shall survive, as it doth surpass, all the kingdoms of the earth. The gospel is the charter of that kingdom, containing the King's coronation oath, by which he has graciously obliged himself to pardon, protect, and save the subjects of that kingdom; it contains also their oath of allegiance, by which they oblige themselves to observe his statutes and seek his honour; this is the gospel of the kingdom; this Christ was himself the Preacher of, that our faith in it might be confirmed. 2. Where he preached--in the synagogues; not there only, but there chiefly, because those were the places of concourse, where wisdom was to lift up her voice (Prov. i. 21); because they were places of concourse for religious worship, and there, it was to be hoped, the minds of the people would be prepared to receive the gospel; and there the scriptures of the Old Testament were read, the exposition of which would easily introduce the gospel of the kingdom. 3. What pains he took in preaching; He went about all Galilee, teaching. He might have issued out a proclamation to summon all to come to him; but, to show his humility, and the condescensions of his grace, he goes to them; for he waits to be gracious, and comes to seek and save. Josephus says, There were above two hundred cities and towns in Galilee, and all, or most of them, Christ visited. He went about doing good. Never was there such an itinerant preacher, such an indefatigable one, as Christ was; he went from town to town, to beseech poor sinners to be reconciled to God. This is an example to ministers, to lay themselves out to do good, and to be instant, and constant, in season, and out of season, to preach the word.

      II. What a powerful physician Christ was; he went about not only teaching, but healing, and both with his word, that he might magnify that above all his name. He sent his word, and healed them. Now observe,

      1. What diseases he cured--all without exception. He healed all manner of sickness, and all manner of disease. There are diseases which are called the reproach of physicians, being obstinate to all the methods they can prescribe; but even those were the glory of this Physician, for he healed them all, however inveterate. His word was the true panpharmacon--all-heal.

      Three general words are here used to intimate this; he healed every sickness, noson, as blindness, lameness, fever, dropsy; every disease, or languishing, malakian, as fluxes and consumptions; and all torments, basanous, as gout, stone, convulsions, and such like torturing distempers; whether the disease was acute or chronical; whether it was a racking or a wasting disease; none was too bad, none too hard, for Christ to heal with a word's speaking.

      Three particular diseases are specified; the palsy, which is the greatest weakness of the body; lunacy, which is the greatest malady of the mind, and possession of the Devil, which is the greatest misery and calamity of both, yet Christ healed all: for he is the sovereign Physician both of soul and body, and has command of all diseases.

      2. What patients he had. A physician who was so easy of access, so sure of success, who cured immediately, without either a painful suspense and expectation, or such painful remedies as are worse than the disease; who cured gratis, and took no fees, could not but have abundance of patients. See here, what flocking there was to him from all parts; great multitudes of people came, not only from Galilee and the country about, but even from Jerusalem and from Judea, which lay a great way off; for his fame went throughout all Syria, not only among all the people of the Jews, but among the neighbouring nations, which, by the report that now spread far and near concerning him, would be prepared to receive his gospel, when afterwards it should be brought them. This is given as the reason why such multitudes came to him, because his fame had spread so widely. Note, What we hear of Christ from others, should invite us to him. The queen of Sheba was induced, by the fame of Solomon, to pay him a visit. The voice of fame is "Come, and see." Christ both taught and healed. They who came for cures, met with instruction concerning the things that belonged to their peace. It is well if any thing will bring people to Christ; and they who come to him will find more in him than they expected. These Syrians, like Naaman the Syrian, coming to be healed of their diseases, many of them being converts, 2 Kings v. 15, 17. They sought health for the body, and obtained the salvation of the soul; like Saul, who sought the asses, and found the kingdom. Yet it appeared, by the issue, that many of those who rejoiced in Christ as a Healer, forgot him as a Teacher.

      Now concerning the cures which Christ wrought, let us, once for all, observe the miracle, the mercy, and the mystery, of them.

      (1.) The miracle of them. They were wrought in such a manner, as plainly spake them to be the immediate products of a divine and supernatural power, and they were God's seal to his commission. Nature could not do these things, it was the God of nature; the cures were many, of diseases incurable by the art of the physician, of persons that were strangers, of all ages and conditions; the cures were wrought openly, before many witnesses, in mixed companies of persons that would have denied the matter of fact, if they could have had any colour for so doing; no cure ever failed, or was afterwards called in question; they were wrought speedily, and not (as cures by natural causes) gradually; they were perfect cures, and wrought with a word's speaking; all which proves him a Teacher come from God, for, otherwise, none could have done the works that he did, John iii. 2. He appeals to these as credentials, ch. xi. 4, 5; John v. 36. It was expected that the Messiah should work miracles (John vii. 31); miracles of this nature (Isa. xxxv. 5, 6); and we have this indisputable proof of his being the Messiah; never was there any man that did thus; and therefore his healing and his preaching generally went together, for the former confirmed the latter; thus here he began to do and to teach, Acts i. 1.

      (2.) The mercy of them. The miracles that Moses wrought, to prove his mission, were most of them plagues and judgments, to intimate the terror of that dispensation, though from God; but the miracles that Christ wrought, were most of them cures, and all of them (except the cursing of the barren fig tree) blessings and favours; for the gospel dispensation is founded, and built up in love, and grace, and sweetness; and the management is such as tends not to affright but to allure us to obedience. Christ designed by his cures to win upon people, and to ingratiate himself and his doctrine into their minds, and so to draw them with the bands of love, Hos. xi. 4. The miracle of them proved his doctrine a faithful saying, and convinced men's judgments; the mercy of them proved it worthy of all acceptation, and wrought upon their affections. They were not only great works, but good works, that he showed them from his Father (John x. 32); and this goodness was intended to lead men to repentance (Rom. ii. 4), as also to show that kindness, and beneficence, and doing good to all, to the utmost of our power and opportunity, are essential branches of that holy religion which Christ came into the world to establish.

      (3.) The mystery of them. Christ, by curing bodily diseases, intended to show, that his great errand into the world was to cure spiritual maladies. He is the Sun of righteousness, that arises with this healing under his wings. As the Converter of sinners, he is the Physician of souls, and has taught us to call him so, ch. ix. 12, 13. Sin is the sickness, disease, and torment of the soul; Christ came to take away sin, and so to heal these. And the particular stories of the cures Christ wrought, may not only be applied spiritually, by way of allusion and illustration, but, I believe, are very much intended to reveal to us spiritual things, and to set before us the way and method of Christ's dealing with souls, in their conversion and sanctification; and those cures are recorded, that were most significant and instructive this way; and they are therefore so to be explained and improved, to the honour and praise of that glorious Redeemer, who forgiveth all our iniquities, and so healeth all our diseases.

      35 And Jesus went about all the cities and villages, teaching in their synagogues, and preaching the gospel of the kingdom, and healing every sickness and every disease among the people.   36 But when he saw the multitudes, he was moved with compassion on them, because they fainted, and were scattered abroad, as sheep having no shepherd.   37 Then saith he unto his disciples, The harvest truly is plenteous, but the labourers are few;   38 Pray ye therefore the Lord of the harvest, that he will send forth labourers into his harvest.

      Here is, I. A conclusion of the foregoing account of Christ's preaching and miracles (v. 35); He went about all the cities teaching and healing. This is the same we had before, ch. iv. 23. There it ushers in the more particular record of Christ's preaching (ch. v., vi. and vii.) and of his cures (ch. viii. and ix.), and here it is elegantly repeated in the close of these instances, as the quod erat demonstrandum--the point to be proved; as if the evangelist should say, "Now I hope I have made it out, by an induction of particulars, that Christ preached and healed; for you have had the heads of his sermons, and some few instances of his cures, which were wrought to confirm his doctrine: and these were written that you might believe." Some think that this was a second perambulation in Galilee, like the former; he visited again those whom he had before preached to. Though the Pharisees cavilled at him and opposed him, he went on with his work; he preached the gospel of the kingdom. He told them of a kingdom of grace and glory, now to be set up under the government of a Mediator: this was gospel indeed, good news, glad tidings of great joy.

      Observe how Christ in his preaching had respect,

      1. To the private towns. He visited not only the great and wealthy cities, but the poor, obscure villages; there he preached, there he healed. The souls of those that are meanest in the world are as precious to Christ, and should be to us, as the souls of those that make the greatest figure. Rich and poor meet together in him, citizens and boors: his righteous acts towards the inhabitants of his villages must be rehearsed, Judg. v. 11.

      2. To the public worship. He taught in their synagogues, (1.) That he might bear a testimony to solemn assemblies, even then when there were corruptions in them. We must not forsake the assembling of ourselves together, as the manner of some is. (2.) That he might have an opportunity of preaching there, where people were gathered together, with an expectation to hear. Thus, even where the gospel church was founded, and Christian meetings erected, the apostles often preached in the synagogues of the Jews. It is the wisdom of the prudent, to make the best of that which is.

      II. A preface, or introduction, to the account in the following chapter, of his sending forth his apostles. He took notice of the multitude (v. 36); not only of the crowds that followed him, but of the vast numbers of people with whom (as he passed along) he observed the country to be replenished; he noticed what nests of souls the towns and cities were, and how thick of inhabitants; what abundance of people there were in every synagogue, and what places of concourse the openings of the gates were: so very populous was that nation now grown; and it was the effect of God's blessing on Abraham. Seeing this,

      1. He pities them, and was concerned for them (v. 36); He was moved with compassion on them; not upon a temporal account, as he pities the blind, and lame, and sick; but upon a spiritual account; he was concerned to see them ignorant and careless, and ready to perish for lack of vision. Note, Jesus Christ is a very compassionate friend to precious souls; here his bowels do in a special manner yearn. It was pity to souls that brought him from heaven to earth, and there to the cross. Misery is the object of mercy; and the miseries of sinful, self-destroying souls, are the greatest miseries: Christ pities those most that pity themselves least; so should we. The most Christian compassion is compassion to souls; it is most Christ-like.

      See what moved this pity. (1.) They fainted; they were destitute, vexed, wearied. They strayed, so some; were loosed one from another; The staff of bands was broken, Zech. xi. 14. They wanted help for their souls, and had none at hand that was good for any thing. The scribes and Pharisees filled them with vain notions, burthened them with the traditions of the elders, deluded them into many mistakes, while they were not instructed in their duty, nor acquainted with the extent and spiritual nature of the divine law; therefore they fainted; for what spiritual health, and life, and vigour can there be in those souls, that are fed with husks and ashes, instead of the bread of life? Precious souls faint when duty is to be done, temptations to be resisted, afflictions to be borne, being not nourished up with the word of truth. (2.) They were scattered abroad, as sheep having no shepherd. That expression is borrowed from 1 Kings xxii. 17, and it sets forth the sad condition of those that are destitute of faithful guides to go before them in the things of God. No creature is more apt to go astray than a sheep, and when gone astray more helpless, shiftless, and exposed, or more unapt to find the way home again: sinful souls are as lost sheep; they need the care of shepherds to bring them back. The teachers the Jews then had pretended to be shepherds, yet Christ says they had not shepherds, for they were worse than none; idle shepherds that led them away, instead of leading them back, and fleeced the flock, instead of feeding it: such shepherds as were described, Jer. xxiii. 1, &c. Ezek. xxxiv. 2, &c. Note, The case of those people is very pitiable, who either have no ministers at all, or those that are as bad as none; that seek their own things, not the things of Christ and souls.

      2. He excited his disciples to pray for them. His pity put him upon devising means for the good of these people. It appears (Luke vi. 12, 13) that upon this occasion, before he sent out his apostles, he did himself spend a great deal of time in prayer. Note, Those we pity we should pray for. Having spoken to God for them he turns to his disciples, and tells them,

      (1.) How the case stood; The harvest truly is plenteous, but the labourers are few. People desired good preaching, but there were few good preachers. There was a great deal of work to be done, and a great deal of good likely to be done, but there wanted hands to do it. [1.] It was an encouragement, that the harvest was so plenteous. It was not strange, that there were multitudes that needed instruction, but it was what does not often happen, that they who needed it, desired it, and were forward to receive it. They that were ill taught were desirous to be better taught; people's expectations were raised, and there was such a moving of affections, as promised well. Note, It is a blessed thing, to see people in love with good preaching. The valleys are then covered over with corn, and there are hopes it may be well gathered in. That is a gale of opportunity, that calls for a double care and diligence in the improvement of it; a harvest-day should be a busy day. [2.] It was a pity when it was so that the labourers should be so few; that the corn should shed and spoil, and rot upon the ground for want of reapers; loiterers many, but labourers very few. Note, It is ill with the church, when good work stands still, or goes slowly on, for want of good workmen; when it is so, the labourers that there are have need to be very busy.

      (2.) What was their duty in this case (v. 38); Pray ye therefore the Lord of the harvest. Note, The melancholy aspect of the times and the deplorable state of precious souls, should much excite and quicken prayer. When things look discouraging, we should pray more, and then we should complain and fear less. And we should adapt our prayers to the present exigencies of the church; such an understanding we ought to have of the times, as to know, not only what Israel ought to do, but what Israel ought to pray for. Note, [1.] God is the Lord of the harvest; my Father is the Husbandman, John xv. 1. It is the vineyard of the Lord of hosts, Isa. v. 7. It is for him and to him, and to his service and honour, that the harvest is gathered in. Ye are God's husbandry (1 Cor. iii. 9); his threshing, and the corn of his floor, Isa. xxi. 10. He orders every thing concerning the harvest as he pleases; when and where the labourers shall work, and how long; and it is very comfortable to those who wish well to the harvest-work, that God himself presides in it, who will be sure to order all for the best. [2.] Ministers are and should be labourers in God's harvest; the ministry is a work and must be attended to accordingly; it is harvest-work, which is needful work; work that requires every thing to be done in its season, and diligence to do it thoroughly; but it is pleasant work; they reap in joy, and the joy of the preachers of the gospel is likened to the joy of harvest (Isa. ix. 2, 3); and he that reapeth receiveth wages; the hire of the labourers that reap down God's field, shall not be kept back, as theirs was, Jam. v. 4. [3.] It is God's work to send forth labourers; Christ makes ministers (Eph. iv. 11); the office is of his appointing, the qualifications of his working, the call of his giving. They will not be owned nor paid as labourers, that run without their errand, unqualified, uncalled. How shall they preach except they be sent? [4.] All that love Christ and souls, should show it by their earnest prayers to God, especially when the harvest is plenteous, that he would send forth more skillful, faithful, wise, and industrious labourers into his harvest; that he would raise up such as he will own in the conversion of sinners and the edification of saints; would give them a spirit for the work, call them to it, and succeed them in it; that he would give them wisdom to win souls; that he would thrust forth labourers, so some; intimating unwillingness to go forth, because of their own weakness and the people's badness, and opposition from men, that endeavour to thrust them out of the harvest; but we should pray that all contradiction from within and from without, may be conquered and got over. Christ puts his friends upon praying this, just before he sends apostles forth to labour in the harvest. Note, It is a good sign God is about to bestow some special mercy upon a people, when he stirs up those that have an interest at the throne of grace, to pray for it, Ps. x. 17. Further observe, that Christ said this to his disciples, who were to be employed as labourers. They must pray, First, That God would send them forth. Here am I, send me, Isa. vi. 8. Note, Commissions, given in answer to prayer, are most likely to be successful; Paul is a chosen vessel, for behold he prays, Acts ix. 11, 15. Secondly, That he would send others forth. Note, Not the people only, but those who are themselves ministers, should pray for the increase of ministers. Though self-interest makes those that seek their own things desirous to be placed alone (the fewer ministers the more preferments), yet those that seek the things of Christ, desire more workmen, that more work may be done, though they be eclipsed by it.

      1 And it came to pass, when Jesus had made an end of commanding his twelve disciples, he departed thence to teach and to preach in their cities.   2 Now when John had heard in the prison the works of Christ, he sent two of his disciples,   3 And said unto him, Art thou he that should come, or do we look for another?   4 Jesus answered and said unto them, Go and show John again those things which ye do hear and see:   5 The blind receive their sight, and the lame walk, the lepers are cleansed, and the deaf hear, the dead are raised up, and the poor have the gospel preached to them.   6 And blessed is he, whosoever shall not be offended in me.

      The first verse of this chapter some join to the foregoing chapter, and make it (not unfitly) the close of that.

      1. The ordination sermon which Christ preached to his disciples in the foregoing chapter is here called his commanding them. Note, Christ's commissions imply commands. Their preaching of the gospel was not only permitted them, but it was enjoined them. It was not a thing respecting which they were left at their liberty, but necessity was laid upon them, 1 Cor. ix. 16. The promises he made them are included in these commands, for the covenant of grace is a word which he hath commanded, Ps. cv. 8. He made an end of commanding, etelesendiatasson. Note, The instructions Christ gives are full instructions. He goes through with his work.

      2. When Christ had said what he had to say to his disciples, he departed thence. It should seem they were very loth to leave their Master, till he departed and separated himself from them; as the nurse withdraws the hand, that the child may learn to go by itself. Christ would now teach them how to live, and how to work, without his bodily presence. It was expedient for them, that Christ should thus go away for awhile, that they might be prepared for his long departure, and that, by the help of the Spirit, their own hands might be sufficient for them (Deut. xxxiii. 7), and they might not be always children. We have little account of what they did now pursuant to their commission. They went abroad, no doubt; probably into Judea (for in Galilee the gospel had been mostly preached hitherto), publishing the doctrine of Christ, and working miracles in his name: but still in a more immediate dependence upon him, and not being long from him; and thus they were trained up, by degrees, for their great work.

      3. Christ departed, to teach and preach in the cities whither he sent his disciples before him to work miracles (ch. x. 1-8), and so to raise people's expectations, and to make way for his entertainment. Thus was the way of the Lord prepared; John prepared it by bringing people to repentance, but he did no miracles. The disciples go further, they work miracles for confirmation. Note, Repentance and faith prepare people for the blessings of the kingdom of heaven, which Christ gives. Observe, When Christ empowered them to work miracles, he employed himself in teaching and preaching, as if that were the more honourable of the two. That was but in order to do this. Healing the sick was the saving of bodies, but preaching the gospel was to the saving of souls. Christ had directed his disciples to preach (ch. x. 7), yet he did not leave off preaching himself. He set them to work, not for his own ease, but for the ease of the country, and was not the less busy for employing them. How unlike are they to Christ, who yoke others only that they may themselves be idle! Note, the increase and multitude of labourers in the Lord's work should be made not an excuse for our negligence, but an encouragement to our diligence. The more busy others are, the more busy we should be, and all little enough, so much work is there to be done. Observe, he went to preach in their cities, which were populous places; he cast the net of the gospel where there were most fish to be enclosed. Wisdom cries in the cities (Prov. i. 21), at the entry of the city (Prov. viii. 3), in the cities of the Jews, even of them who made light of him, who notwithstanding had the first offer.

      What he preached we are not told, but it was probably to the same purpose with his sermon on the mount. But here is next recorded a message which John Baptist sent to Christ, and his return to it, v. 2-6. We heard before that Jesus heard of John's sufferings, ch. iv. 12. Now we are told that John, in prison, hears of Christ's doings. He heard in the prison the works of Christ; and no doubt he was glad to hear of them, for he was a true friend of the Bridegroom, John iii. 29. Note, When one useful instrument is laid aside, God knows how to raise up many others in the stead of it. The work went on, though John was in prison, and it added no affliction, but a great deal of consolation, to his bonds. Nothing more comfortable to God's people in distress, than to hear of the works of Christ; especially to experience them in their own souls. This turns a prison into a palace. Some way or other Christ will convey the notices of his love to those that are in trouble for conscience sake. John could not see the works of Christ, but he heard of them with pleasure. And blessed are they who have not seen, but only heard, and yet have believed.

      Now John Baptist, hearing of Christ's works, sent two of his disciples to him; and what passed between them and him we have here an account of. Here is,

      I. The question they had to propose to him: Art thou he that should come, or do we look for another? This was a serious and important question; Art thou the Messiah promised, or not? Art thou the Christ? Tell us. 1. It is taken for granted that the Messiah should come. It was one of the names by which he was known to the Old-Testament saints, he that cometh or shall come, Ps. cxviii. 26. He is now come, but there is another coming of his which we still expect. 2. They intimate, that if this be not he, they would look for another. Note, We must not be weary of looking for him that is to come, nor ever say, we will not more expect him till we come to enjoy him. Though he tarry, wait for him, for he that shall come will come, though not in our time. 3. They intimate likewise, that if they be convinced that this is he, they will not be sceptics, they will be satisfied, and will look for no other. 4. They therefore ask, Art thou he? John had said for his part, I am not the Christ, John i. 20. Now, (1.) Some think that John sent this question for his own satisfaction. It is true he had borne a noble testimony to Christ; he had declared him to be the Son of God (John i. 34), the Lamb of God (v. 29), and he that should baptize with the Holy Ghost (v. 33), and sent of God (John iii. 34), which were great things. But he desired to be further and more fully assured, that he was the Messiah that had been so long promised and expected. Note, In matters relating to Christ and our salvation by him, it is good to be sure. Christ appeared not in that external pomp and power in which it was expected he should appear; his own disciples stumbled at this, and perhaps John did so; Christ saw something of this at the bottom of this enquiry, when he said, blessed is he who shall not be offended in me. Note, It is hard, even for good men, to bear up against vulgar errors. (2.) John's doubt might arise from his own present circumstances. He was a prisoner, and might be tempted to think, if Jesus be indeed the Messiah, whence is it that I, his friend and forerunner, am brought into this trouble, and am left to be so long in it, and he never looks after me, never visits me, nor sends to me, enquires not after me, does nothing either to sweeten my imprisonment or hasten my enlargement? Doubtless there was a good reason why our Lord Jesus did not go to John in prison, lest there should seem to have been a compact between them: but John construed it into a neglect, and it was perhaps a shock to his faith in Christ. Note, [1.] Where there is true faith, yet there may be a mixture of unbelief. The best are not always alike strong. [2.] Troubles for Christ, especially when they continue long unrelieved, are such trials of faith as sometimes prove too hard to be borne up against. [3.] The remaining unbelief of good men may sometimes, in an hour of temptation, strike at the root, and call in question the most fundamental truths which were thought to be well settled. Will the Lord cast off for ever? But we will hope that John's faith did not fail in this matter, only he desired to have it strengthened and confirmed. Note, The best saints have need of the best helps they can get for the strengthening of their faith, and the arming of themselves against temptations to infidelity. Abraham believed, and yet desired a sign (Gen. xv. 6, 8), so did Gideon, Judg. vi. 36. But, (3.) Others think that John sent his disciples to Christ with this question, not so much for his own satisfaction as for theirs. Observe, Though he was a prisoner they adhered to him, attended on him, and were ready to receive instructions from him; they loved him, and would not leave him. Now, [1.] They were weak in knowledge, and wavering in their faith, and needed instruction and confirmation; and in this matter they were somewhat prejudiced; being jealous for their master, they were jealous of our Master; they were loth to acknowledge Jesus to be the Messiah, because he eclipsed John, and are loth to believe their own master when they think he speaks against himself and them. Good men are apt to have their judgments blessed by their interest. Now John would have their mistakes rectified, and wished them to be as well satisfied as he himself was. Note, The strong ought to consider the infirmities of the weak, and to do what they can to help them: and such as we cannot help ourselves we should send to those that can. When thou art converted, strengthen thy brethren. [2.] John was all along industrious to turn over his disciples to Christ, as from the grammar-school to the academy. Perhaps he foresaw his death approaching, and therefore would bring his disciples to be better acquainted with Christ, under whose guardianship he must leave them. Note, Ministers' business is to direct every body to Christ. And those who would know the certainty of the doctrine of Christ, must apply themselves to him, who is come to give an understanding. They who would grow in grace must be inquisitive.

      II. Here is Christ's answer to this question, v. 4-6. It was not so direct and express, as when he said, I that speak unto thee am he; but it was a real answer, an answer in fact. Christ will have us to spell out the convincing evidences of gospel truths, and to take pains in digging for knowledge.

      1. He points them to what they heard and saw, which they must tell John, that he might from thence take occasion the more fully to instruct and convince them out of their own mouths. Go and tell him what you hear and see. Note, Our senses may and ought to be appealed to in those things that are their proper objects. Therefore the popish doctrine of the real presence agrees not with the truth as it is in Jesus; for Christ refers us to the things we hear and see. Go and tell John,

      (1.) What you see of the power of Christ's miracles; you see how, by the word of Jesus, the blind receive their sight, the lame walk, &c. Christ's miracles were done openly, and in the view of all; for they feared not the strongest and most impartial scrutiny. Veritas no quærit angulos--Truth seeks not concealment. They are to be considered, [1.] As the acts of a divine power. None but the God of nature could thus overrule and outdo the power of nature. It is particularly spoken of as God's prerogative to open the eyes of the blind, Ps. cxlvi. 8. Miracles are therefore the broad seal of heaven, and the doctrine they are affixed to must be of God, for his power will never contradict his truth; nor can it be imagined that he should set his seal to a lie; however lying wonders may be vouched for in proof of false doctrines, true miracles evince a divine commission; such Christ's were, and they leave no room to doubt that he was sent of God, and that his doctrine was his that sent him. [2.] As the accomplishment of a divine prediction. It was foretold (Isa. xxxv. 5, 6), that our God should come, and that then the eyes of the blind should be opened. Now if the works of Christ agree with the words of the prophet, as it is plain they do, then no doubt but this is our God whom we have waited for, who shall come with a recompence; this is he who is so much wanted.

      (2.) Tell him what you hear of the preaching of his gospel, which accompanies his miracles. Faith, though confirmed by seeing, comes by hearing. Tell him, [1.] That the poor preach the gospel; so some read it. It proves Christ's divine mission, that those whom he employed in founding his kingdom were poor men, destitute of all secular advantages, who, therefore, could never have carried their point, if they had not been carried on by a divine power. [2.] That the poor have the gospel preached to them. Christ's auditory is made up of such as the scribes and Pharisees despised, and looked upon with contempt, and the rabbies would not instruct, because they were notable to pay them. The Old-Testament prophets were sent mostly to kings and princes, but Christ preached to the congregations of the poor. It was foretold that the poor of the flock should wait upon him, Zech. xi. 11. Note, Christ's gracious condescensions and compassions to the poor, are an evidence that it was he that should bring to the world the tender mercies of our God. It was foretold that the Son of David should be the poor man's King, Ps. lxxii. 2, 4, 12, 13. Or we may understand it, not so much of the poor of the world, as the poor in spirit, and so that scripture is fulfilled, Isa. lxi. 1, He hath anointed me to preach glad tidings to the meek. Note, It is a proof of Christ's divine mission that his doctrine is gospel indeed; good news to those who are truly humbled in sorrow for their sins, and truly humble in the denial of self; to them it is accommodated, for whom God always declared he had mercy in store. [3.] That the poor receive the gospel, and are wrought upon by it, they are evangelized, they receive and entertain the gospel, are leavened by it, and delivered into it as into a mould. Note, The wonderful efficacy of the gospel is a proof of its divine original. The poor are wrought upon by it. The prophets complained of the poor, that they knew not the way of the Lord, Jer. v. 4. They could do no good upon them; but the gospel of Christ made its way into their untutored minds.

      2. He pronounces a blessing on those that were not offended in him, v. 6. So clear are these evidences of Christ's mission, that they who are not wilfully prejudiced against him, and scandalized in him (so the word is), cannot but receive his doctrine, and so be blessed in him. Note, (1.) There are many things in Christ which they who are ignorant and unthinking are apt to be offended at, some circumstances for the sake of which they reject the substance of his gospel. The meanness of his appearance, his education at Nazareth, the poverty of his life, the despicableness of his followers, the slights which the great men put upon him, the strictness of his doctrine, the contradiction it gives to flesh and blood, and the sufferings that attend the profession of his name; these are things that keep many from him, who otherwise cannot but see much of God in him. Thus he is set for the fall of many, even in Israel (Luke ii. 34), a Rock of offence, 1 Pet. ii. 8. (2.) They are happy who get over these offences. Blessed are they. The expression intimates, that it is a difficult thing to conquer these prejudices, and a dangerous thing not to conquer them; but as to those, who, notwithstanding this opposition, to believe in Christ, their faith will be found so much the more, to praise, and honour, and glory.

      13 When Jesus heard of it, he departed thence by ship into a desert place apart: and when the people had heard thereof, they followed him on foot out of the cities.   14 And Jesus went forth, and saw a great multitude, and was moved with compassion toward them, and he healed their sick.   15 And when it was evening, his disciples came to him, saying, This is a desert place, and the time is now past; send the multitude away, that they may go into the villages, and buy themselves victuals.   16 But Jesus said unto them, They need not depart; give ye them to eat.   17 And they say unto him, We have here but five loaves, and two fishes.   18 He said, Bring them hither to me.   19 And he commanded the multitude to sit down on the grass, and took the five loaves, and the two fishes, and looking up to heaven, he blessed, and brake, and gave the loaves to his disciples, and the disciples to the multitude.   20 And they did all eat, and were filled: and they took up of the fragments that remained twelve baskets full.   21 And they that had eaten were about five thousand men, beside women and children.

      This passage of story, concerning Christ's feeding five thousand men with five loaves and two fishes, is recorded by all the four Evangelists, which very few, if any, of Christ's miracles are: this intimates that there is something in it worthy of special remark. Observe,

      I. The great resort of people to Christ, when he was retired into a desert place, v. 13. He withdrew into privacy when he heard, not of John's death, but of the thoughts Herod had concerning him, that he was John the Baptist risen from the dead, and therefore so feared by Herod as to be hated; he departed further off, to get out of Herod's jurisdiction. Note, In times of peril, when God opens a door of escape, it is lawful to flee for our own preservation, unless we have some special call to expose ourselves. Christ's hour was not yet come, and therefore he would not thrust himself upon suffering. He could have secured himself by divine power, but because his life was intended for an example, he did it by human prudence; he departed by ship. But a city on a hill cannot be hid; when the people heard it, they followed him on foot from all parts. Such an interest Christ had in the affections of the multitude, that his withdrawing from them did but draw them after him with so much the more eagerness. Here, as often, the scripture was fulfilled, that unto him shall the gathering of the people be. It should seem, there was more crowding to Christ after John's martyrdom than before. Sometimes the suffering of the saints are made to further the gospel (Phil. i. 12), and "the blood of the martyrs is the seed of the church." Now John's testimony was finished, it was recollected, and more improved than ever. Note, 1. When Christ and his word withdraw from us, it is best for us (whatever flesh and blood may object to the contrary) to follow it, preferring opportunities for our souls before any secular advantages whatsoever. When the ark removes, ye shall remove, and go after it, Josh. iii. 3. 2. Those that truly desire the sincere milk of the word, will not stick at the difficulties they may meet with in their attendance on it. The presence of Christ and his gospel makes a desert place not only tolerable, but desirable; it makes the wilderness an Eden, Isa. li. 3; xli. 19, 20.

      II. The tender compassion of our Lord Jesus towards those who thus followed him, v. 14. 1. He went forth, and appeared publicly among them. Though he retired for his own security, and his own repose, yet he went forth from his retirement, when he saw people desirous to hear him, as one willing both to toil himself, and to expose himself, for the good of souls; for even Christ pleased not himself. 2. When he saw the multitude, he had compassion on them. Note, The sight of a great multitude may justly move compassion. To see a great multitude, and to think how many precious, immortal souls here are, the greatest part of which, we have reason to fear, are neglected and ready to perish, would grieve one to the heart. None like Christ for pity to souls; his compassions fails not. 3. He did not only pity them, but he helped them; many of them were sick, and he, in compassion to them, healed them; for he came into the world to be the great Healer. After awhile, they were all hungry, and he, in compassion to them, fed them. Note, In all the favours Christ shows to us, he is moved with compassion, Isa. lxiii. 9.

      III. The motion which the disciples made for the dismissing of the congregation, and Christ's setting aside the motion. 1. The evening drawing on, the disciples moved it to Christ to send the multitude away; they thought there was a good day's work done, and it was time to disperse. Note, Christ's disciples are often more careful to show their discretion, than to show their zeal; and their abundant affection in the things of God. 2. Christ would not dismiss them hungry as they were, nor detain them longer without meat, nor put them upon the trouble and charge of buying meat for themselves, but orders his disciples to provide for them. Christ all along expressed more tenderness toward the people than his disciples did; for what are the compassions of the most merciful men, compared with the tender mercies of God in Christ? See how loth Christ is to part with those who are resolved to cleave to him! They need not depart. Note, Those who have Christ have enough, and need not depart to seek a happiness and livelihood in the creature; they that have made sure of the one thing needful, need not be cumbered about much serving: nor will Christ put his willing followers upon a needless expense, but will make their attendance cheap to them.

      But if they be hungry, they have need to depart, for that is a necessity which has no law, therefore, give you them to eat. Note, The Lord is for the body; it is the work of his hands, it is part of his purchase; he was himself clothed with a body, that he might encourage us to depend upon him for the supply of our bodily wants. But he takes a particular care of the body, when it is employed to serve the soul in his more immediate service. If we seek first the kingdom of God, and make that our chief care, we may depend upon God to add other things to us, as far as he sees fit, and may cast all care of them upon him. These followed Christ but for a trial, in a present fit of zeal, and yet Christ took this care of them; much more will he provide for those who follow him fully.

      IV. The slender provision that was made for this great multitude; and here we must compare the number of invited guests with the bill of fare.

      1. The number of the guests was five thousand of men, besides women and children; and it is probable the women and children might be as many as the men, if not more. This was a vast auditory that Christ preached to, and we have reason to think an attentive auditory; and, yet it should seem, far the greater part, notwithstanding all this seeming zeal and forwardness, came to nothing; they went off and followed him no more; for many are called, but few are chosen. We would rather perceive the acceptableness of the word by the conversion, than by the crowds, of its hearers; though that also is a good sight and a good sign.

      2. The bill of fare was very disproportionable to the number of the guests, but five loaves and two fishes. This provision the disciples carried about with them for the use of the family, now they were retired into the desert. Christ could have fed them by miracle, but to set us an example of providing for those of our own households, he will have their own camp victualled in an ordinary way. Here is neither plenty, nor variety, nor dainty; a dish of fish was no rarity to them that were fishermen, but it was food convenient for the twelve; two fishes for their supper, and bread to serve them perhaps for a day or two: here was no wine or strong drink; fair water from the rivers in the desert was the best they had to drink with their meat; and yet out of this Christ will have the multitude fed. Note, Those who have but a little, yet when the necessity is urgent, must relieve others out of that little, and that is the way to make it more. Can God furnish a table in the wilderness? Yes, he can, when he pleases, a plentiful table.

      V. The liberal distribution of this provision among the multitude (v. 18, 19); Bring them hither to me. Note, The way to have our creature-like comforts, comforts indeed to us, is to bring them to Christ; for every thing is sanctified by his word, and by prayer to him: that is likely to prosper and do well with us, which we put into the hands of our Lord Jesus, that he may dispose of it as he pleases, and that we may take it back from his hand, and then it will be doubly sweet to us. What we give in charity, we should bring to Christ first, that he may graciously accept it from us, and graciously bless it to those to whom it is given; this is doing it as unto the Lord.

      Now at this miraculous meal we may observe,

      1. The seating of the guests (v. 19); He commanded them to sit down; which intimates, that while he was preaching to them, they were standing, which is a posture of reverence, and readiness for motion. But what shall we do for chairs for them all? Let them sit down on the grass. When Ahasuerus would show the riches of his glorious kingdom, and the honour of his excellent majesty, in a royal feast for the great men of all his provinces, the beds or couches they sat on were of gold and silver, upon a pavement of red, and blue, and white, and black marble, Esther i. 6. Our Lord Jesus did now show, in a divine feast, the riches of a more glorious kingdom than that, and the honour of a more excellent majesty, even a dominion over nature itself; but here is not so much as a cloth spread, no plates or napkins laid, no knives or forks, nor so much as a bench to sit down on; but, as if Christ intended indeed to reduce the world to the plainness and simplicity, and so to the innocency and happiness, of Adam in paradise, he commanded them to sit down on the grass. By doing every thing thus, without any pomp or splendour, he plainly showed that his kingdom was not of this world, nor cometh with observation.

      2. The craving of a blessing. He did not appoint one of his disciples to be his chaplain, but he himself looked up to heaven, and blessed, and gave thanks; he praised God for the provision they had, and prayed to God to bless it to them. His craving a blessing, was commanding a blessing; for as he preached, so he prayed, like one having authority; and in this prayer and thanksgiving, we may suppose, he had special reference to the multiplying of this food; but herein he has taught us that good duty of craving a blessing and giving thanks at our meals: God's good creatures must be received with thanksgiving, 1 Tim. iv. 4. Samuel blessed the feast, 1 Sam. ix. 13; Acts ii. 46, 47; xxvii. 34, 35. This is eating and drinking to the glory of God (1 Cor. x. 31); giving God thanks (Rom. xiv. 6); eating before God, as Moses, and his father-in-law, Exod. xviii. 12, 15. When Christ blessed, he looked up to heaven, to teach us, in prayer, to eye God as a Father in heaven; and when we receive our creature-comforts to look thitherward, as taking them from God's hand, and depending on him for a blessing.

      3. The carving of the meat. The Master of the feast was himself head-carver, for he brake, and gave the loaves to the disciples, and the disciples to the multitude. Christ intended hereby to put honour upon his disciples, that they might be respected as workers together with him; as also to signify in what way the spiritual food of the word should be dispensed to the world; from Christ, as the original Author, by his ministers. What Christ designed for the churches he signified to his servant John (Rev. i. 1, 4); they delivered all that, and that only, which they received from the Lord, 1 Cor. xi. 23. Ministers can never fill the people's hearts, unless Christ first fill their hands: and what he has given to the disciples, they must give to the multitude; for they are stewards, to give to every one his portion of meat, ch. xxiv. 45. And, blessed be God, be the multitude ever so great, there is enough for all, enough for each.

      4. The increase of the meat. This is taken notice of only in the effect, not in the cause or manner of it; here is no mention of any word that Christ spoke, by which the food was multiplied; the purposes and intentions of his mind and will shall take effect, though they be not spoken out: but this is observable, that the meat was multiplied, not in the heap at first, but in the distribution of it. As the widow's oil increased in the pouring out, so here the bread in the breaking. Thus grace grows by being acted, and, while other things perish in the using, spiritual gifts increase in the using. God ministers seed to the sower, and multiplies not the seed hoarded up, but the seed sown, 2 Cor. ix. 10. Thus there is that scattereth and yet increaseth; that scattereth, and so increaseth.

      VI. The plentiful satisfaction of all the guests with this provision. Though the disproportion was so great, yet there was enough and to spare.

      1. There was enough: They did all eat, and were filled. Note, Those whom Christ feeds, he fills; so runs the promise (Ps. xxxvii. 19), They shall be satisfied. As there was enough for all, they did all eat, so there was enough for each, they were filled; though there was but little, there was enough, and that is as good as a feast. Note, The blessing of God can make a little go a great way; as, if God blasts what we have, we eat, and have not enough, Hag. i. 6.

      2. There was to spare; They took up of the fragments that remained, twelve baskets full, one basket for each apostle: thus what they gave they had again, and a great deal more with it; and they were so far from being nice, that they could make this broken meat serve another time, and be thankful. This was to manifest and magnify the miracle, and to show that the provision Christ makes for those who are his is not bare and scanty, but rich and plenteous; bread enough, and to spare (Luke xv. 17), an overflowing fulness. Elisha's multiplying the loaves was somewhat like this, but far short of it; and then it was said, They shall eat and leave, 2 Kings iv. 43.

      It is the same divine power, though exerted in an ordinary way, which multiplies the seed sown in the ground every year, and makes the earth yield her increase; so that what was brought out by handfuls, is brought home in sheaves. This is the Lord's doing; it is by Christ that all natural things consist, and by the word of his power that they are upheld.

      34 And when they were gone over, they came into the land of Gennesaret.   35 And when the men of that place had knowledge of him, they sent out into all that country round about, and brought unto him all that were diseased;   36 And besought him that they might only touch the hem of his garment: and as many as touched were made perfectly whole.

      We have here an account of miracles by wholesale, which Christ wrought on the other side of the water, in the land of Gennesaret. Whithersoever Christ went, he was doing good. Gennesaret was a tract of land that lay between Bethsaida and Capernaum, and either gave the name to, or took the name from, this sea, which is called (Luke v. 1) The Lake of Gennesaret; it signifies the valley of branches. Observe here,

      I. The forwardness and faith of the men of that place. These were more noble than the Gergesenes, their neighbours, who were borderers upon the same lake. Those besought Christ to depart from them, they had no occasion for him; these besought him to help them, they had need of him. Christ reckons it the greatest honour we can do him, to make use of him. Now here we are told,

      1. How the men of that place were brought to Christ; they had knowledge of him. It is probable that his miraculous passage over the sea, which they that were in the ship would industriously spread the report of, might help to make way for his entertainment in those parts; and perhaps it was one thing Christ intended in it, for he has great reaches in what he does. This they had knowledge of, and of the other miracles Christ had wrought, and therefore they flocked to him. Note, They that know Christ's name, will make their application to him: if Christ were better known, he would not be neglected as he is; he is trusted as far as he is known.

      They had knowledge of him, that is, of his being among them, and that he would be put awhile among them. Note, The discerning of the day of our opportunities is a good step toward the improvement of it. This was the condemnation of the world, that Christ was in the world, and the world knew him not (John i. 10); Jerusalem knew him not (Luke xix. 42), but there were some who, when he was among them, had knowledge of him. It is better to know that there is a prophet among us than that there has been one, Ezek. ii. 5.

      2. How they brought others to Christ, by giving notice to their neighbours of Christ's being come into those parts; They sent out into all that country. Note, those that have got the knowledge of Christ themselves, should do all they can to bring others acquainted with him too. We must not eat these spiritual morsels alone; there is in Christ enough for us all, so that there is nothing got by monopolizing. When we have opportunities of getting good to our souls, we should bring as many as we can to share with us. More than we think of would close with opportunities, if they were but called upon and invited to them. They sent into their own country, because it was their own, and they desired the welfare of it. Note, We can no better testify our love to our country than by promoting and propagating the knowledge of Christ in it. Neighbourhood is an advantage of doing good which must be improved. Those that are near to us, we should contrive to do something for, at least by our example, to bring them near to Christ.

      3. What their business was with Christ; not only, perhaps not chiefly, if at all, to be taught, but to have their sick healed; They brought unto him all that were diseased. If love to Christ and his doctrine will not bring them to him, yet self-love would. Did we but rightly seek our own things, the things of our own peace and welfare, we should seek the things of Christ. We should do him honour, and please him, by deriving grace and righteousness from him. Note, Christ is the proper Person to bring the diseased to; whither should they go but to the Physician, to the Sun of Righteousness, that hath healing under his wings?

      4. How they made their application to him; They besought him that they might only touch the hem of his garment, v. 36. They applied themselves to him, (1.) With great importunity; they besought him. Well may we beseech to be healed, when God by his ministers beseecheth us that we will be healed. Note, The greatest favours and blessings are to be obtained from Christ by entreaty; Ask, and it shall be given. (2.) With great humility; they came to him as those that were sensible of their distance, humbly beseeching him to help them; and their desiring to touch the hem of his garment, intimates that they thought themselves unworthy that he should take any particular notice of them, that he should so much as speak to their case, much less touch them for their cure; but they will look upon it as a great favour, if he will give them leave to touch the hem of his garment. The eastern nations show respect to their princes, by kissing their sleeve, or skirt. (3.) With great assurance of the all-sufficiency of his power, not doubting but that they should be healed, even by touching the hem of his garment; that they should receive abundant communications from him by the smallest token of symbol of communion with him. They did not expect the formality of striking his hand over the place or persons diseased, as Naaman did (2 Kings v. 11); but they were sure that there was in him such an overflowing fulness of healing virtue, that they could not fail of a cure, who were but admitted near him. It was in this country and neighbourhood that the woman with the bloody issue was cured by touching the hem of his garment, and was commended for her faith (ch. ix. 20-22); and thence, probably, they took occasion to ask this. Note, The experiences of others in their attendance upon Christ may be of use both to direct and to encourage us in our attendance on him. It is good using those means and methods which others before us have sped well in the use of.

      II. The fruit and success of this their application to Christ. It was not in vain that these seed of Jacob sought him, for as many as touched, were made perfectly whole. Note, 1. Christ's cures are perfect cures. Those that he heals, he heals perfectly. He doth not do his work by halves. Though spiritual healing be not perfected at first, yet, doubtless, he that has begun the good work will perform it, Phil. i. 6. 2. There is an abundance of healing virtue in Christ for all that apply themselves to him, be they ever so many. That precious ointment which was poured on his head, ran down to the skirts of his garment, Ps. cxxxiii. 2. The least of Christ's institutions, like the hem of his garment, is replenished with the overflowing fulness of his grace, and he is able to save to the uttermost. 3. The healing virtue that is in Christ, is put forth for the benefit of those that by a true and lively faith touch him. Christ is in heaven, but his word is nigh us, and he himself in that word. When we mix faith with the word, apply it to ourselves, depend upon it, and submit to its influences and commands, then we touch the hem of Christ's garment. It is but thus touching, and we are made whole. On such easy terms are spiritual cures offered by him, that he may truly be said to heal freely; so that if our souls die of their wounds, it is not owing to our Physician, it is not for want of skill or will in him; but it is purely owing to ourselves. He could have healed us, he would have healed us, but we would not be healed; so that our blood will lie upon our own heads.

      29 And Jesus departed from thence, and came nigh unto the sea of Galilee; and went up into a mountain, and sat down there.   30 And great multitudes came unto him, having with them those that were lame, blind, dumb, maimed, and many others, and cast them down at Jesus' feet; and he healed them:   31 Insomuch that the multitude wondered, when they saw the dumb to speak, the maimed to be whole, the lame to walk, and the blind to see: and they glorified the God of Israel.   32 Then Jesus called his disciples unto him, and said, I have compassion on the multitude, because they continue with me now three days, and have nothing to eat: and I will not send them away fasting, lest they faint in the way.   33 And his disciples say unto him, Whence should we have so much bread in the wilderness, as to fill so great a multitude?   34 And Jesus saith unto them, How many loaves have ye? And they said, Seven, and a few little fishes.   35 And he commanded the multitude to sit down on the ground.   36 And he took the seven loaves and the fishes, and gave thanks, and brake them, and gave to his disciples, and the disciples to the multitude.   37 And they did all eat, and were filled: and they took up of the broken meat that was left seven baskets full.   38 And they that did eat were four thousand men, beside women and children.   39 And he sent away the multitude, and took ship, and came into the coasts of Magdala.

      Here is, I. A general account of Christ's cures, his curing by wholesale. The tokens of Christ's power and goodness are neither scarce nor scanty; for there is in him an overflowing fulness. Now observe,

      1. The place where these cures were wrought; it was near the sea of Galilee, a part of the country Christ was much conversant with. We read not of any thing he did in the coasts of Tyre and Sidon, but the casting of the devil out of the woman of Canaan's daughter, as if he took that journey on purpose, with that in prospect. Let not ministers grudge their pains to do good, though but to few. He that knows the worth of souls, would go a great way to help to save one from death and Satan's power.

      But Jesus departed thence. Having let fall that crumb under table, he here returns to make a full feast for the children. We may do that occasionally for one, which we may not make a constant practice of. Christ steps into the coast of Tyre and Sidon, but he sits down by the sea of Galilee (v. 29), sits down not on a stately throne, or tribunal of judgment, but on a mountain: so mean and homely were his most solemn appearances in the days of his flesh! He sat down on a mountain, that all might see him, and have free access to him; for he is an open Saviour. He sat down there, as one tired with his journey, and willing to have a little rest; or rather, as one waiting to be gracious. He sat, expecting patients, as Abraham at his tent-door, ready to entertain strangers. He settled himself to this good work.

      2. The multitudes and maladies that were healed by him (v. 30); Great multitudes came to him; that the scripture might be fulfilled, Unto him shall the gathering of the people be, Gen. xlix. 10. If Christ's ministers could cure bodily diseases as Christ did, there would be more flocking to them than there is; we are soon sensible of bodily pain and sickness, but few are concerned about their souls and their spiritual diseases.

      Now, (1.) Such was the goodness of Christ, that he admitted all sorts of people; the poor as well as the rich are welcome to Christ, and with him there is room enough for all comers. He never complained of crowds or throngs of seekers, or looked with contempt upon the vulgar, the herd, as they are called; for the souls of peasants are as precious with him as the souls of princes.

      (2.) Such was the power of Christ, that he healed all sorts of diseases; those that came to him, brought their sick relations and friends along with them, and cast them down at Jesus' feet, v. 30. We read not of any thing they said to him, but they laid them down before him as objects of pity, to be looked upon by him. Their calamities spake more for them than the tongue of the most eloquent orator could. David showed before God his trouble, that was enough, he then left it with him, Ps. cxlii. 2. Whatever our case is, the only way to find ease and relief, is, to lay it at Christ's feet, to spread it before him, and refer it to his cognizance, and then submit it to him, and refer it to his disposal. Those that would have spiritual healing from Christ, must lay themselves at his feet, to be ruled and ordered as he pleaseth.

      Here were lame, blind, dumb, maimed, and many others, brought to Christ. See what work sin has made! It has turned the world into a hospital: what various diseases are human bodies subject to! See what work the Saviour makes! He conquers those hosts of enemies to mankind. Here were such diseases as a flame of fancy could contribute neither to the cause of nor to the cure of; as lying not in the humours, but in the members of the body; and yet these were subject to the commands of Christ. He sent his word, and healed them. Note, All diseases are at the command of Christ, to go and come as he bids them. This is an instance of Christ's power, which may comfort us in all our weaknesses; and of his pity, which may comfort us in all our miseries.

      3. The influence that this had upon the people, v. 31.

      (1.) They wondered, and well they might. Christ's works should be our wonder. It is the Lord's doing, and it is marvellous, Ps. cxviii. 23. The spiritual cures that Christ works are wonderful. When blind souls are made to see by faith, the dumb to speak in prayer, the lame to walk in holy obedience, it is to be wondered at. Sing unto the Lord a new song, for thus he has done marvellous things.

      (2.) They glorified the God of Israel, whom the Pharisees, when they saw these things, blasphemed. Miracles, which are the matter of our wonder, must be the matter of our praise; and mercies, which are the matter of our rejoicing, must be the matter of our thanksgiving. Those that were healed, glorified God; if he heal our diseases, all that is within us must bless his holy name; and if we have been graciously preserved from blindness, and lameness, and dumbness, we have as much reason to bless God as if we had been cured of them; nay, and the standers-by glorified God. Note, God must be acknowledged with praise and thankfulness in the mercies of others as in our own. They glorified him as the God of Israel, his church's God, a God in covenant with his people, who hath sent the Messiah promised; and this is he. See Luke i. 68. Blessed be the Lord God of Israel. This was done by the power of the God of Israel, and no other could do it.

      II. Here is a particular account of his feeding four thousand men with seven loaves, and a few little fishes, as he had lately fed five thousand with five loaves. The guests indeed were now not quite so many as then, and the provision a little more; which does not intimate that Christ's arm was shortened, but that he wrought his miracles as the occasion required, and not for ostentation, and therefore he suited them to the occasion: both then and now he took as many as were to be fed, and made use of all that was at hand to feed them with. When once the utmost powers of nature are exceeded, we must say, This is the finger of God; and it is neither here nor there how far they are outdone; so that this is no less a miracle than the former.

      Here is, 1. Christ's pity (v. 32); I have compassion on the multitude. He tells his disciples this, both to try and to excite their compassion. When he was about to work this miracle, he called them to him, and made them acquainted with his purpose, and discoursed with them about it; not because he needed their advice, but because he would give an instance of his condescending love to them. He called them not servants, for the servant knows not what his Lord doeth, but treated them as his friends and counsellors. Shall I hide from Abraham the thing that I do? Gen. xviii. 17. In what he said to them, Observe,

      (1.) The case of the multitude; They continue with me now three days, and have nothing to eat. This is an instance of their zeal, and the strength of their affection to Christ and his word, that they not only left their callings, to attend upon him on week-days, but underwent a deal of hardship, to continue with him; they wanted their natural rest, and, for aught that appeared, lay like soldiers in the field; they wanted necessary food, and had scarcely enough to keep life and soul together. In those hotter countries they could better bear long fasting than we can in these colder climates: but though it could not but be grievous to the body, and might endanger their health, yet the zeal of God's house thus ate them up, and they esteemed the words of Christ more than their necessary food. We think three hours too much to attend upon public ordinances; but these people staid together three days, and yet snuffed not at it, nor said, Behold, what a weariness is it! Observe, With what tenderness Christ spoke of it; I have compassion on them. It had become them to have compassion on him, who took so much pains with them for three days together, and was so indefatigable in teaching and healing; so much virtue had gone out of him, and yet for aught that appears he was fasting too: but he prevented them with his compassion. Note, Our Lord Jesus keeps an account how long his followers continue their attendance on him, and takes notice of the difficulty they sustain in it (Rev. ii. 2); I know thy works, and thy labour, and thy patience: and it shall in no wise lose its reward.

      Now the exigence the people were reduced to serves to magnify. [1.] The mercy of their supply: he fed them when they were hungry; and then food was doubly welcome. He treated them as he did Israel of old; he suffered them to hunger, and then fed them (Deut. viii. 3); for that is sweet to the hungry soul, which the full soul loathes. [2.] The miracle of their supply: having been so long fasting, their appetites were the more craving. If two hungry meals make the third a glutton, what would three hungry days do? And yet they did all eat and were filled. Note, There are mercy and grace enough with Christ, to give the most earnest and enlarged desire an abundant satisfaction; Open thy mouth wide, and I will fill it. He replenisheth even the hungry soul.

      (2.) The care of our master concerning them; I will not send them away fasting, lest they should faint by the way; which would be a discredit to Christ and his family, and a discouragement both to them and to others. Note, It is the unhappiness of our present state, that when our souls are in some measure elevated and enlarged, our bodies cannot keep pace with them in good duties. The weakness of the flesh is a great grievance to the willingness of the spirit. It will not be so in heaven, where the body shall be made spiritual, where they rest not, day and night, from praising God, and yet faint not; where they hunger no more, nor thirst any more, Rev. vii. 16.

      Here is, 2. Christ's power. His pity of their wants sets his power on work for their supply. Now observe,

      (1.) How his power was distrusted by his disciples (v. 23); whence should we have so much bread in the wilderness? A proper question, one would think, like that of Moses (Num. xi. 22). Shall the flocks and the herds be slain to suffice them? But it was here an improper question, considering not only the general assurance the disciples had of the power of Christ, but the particular experience they lately had of a seasonable and sufficient provision by miracle in a like case; they had been not only the witnesses, but the ministers, of the former miracle; the multiplied bread went through their hands; so that it was an instance of great weakness for them to ask, Whence shall we have bread? Could they be at a loss, while they had their Master with them? Note, Forgetting former experiences leaves us under present doubts.

      Christ knew how slender the provision was, but he would know it from them (v. 34); How many loaves have ye? Before he would work, he would have it seen how little he had to work on, that his power might shine the brighter. What they had, they had for themselves, and it was little enough for their own family; but Christ would have them bestow it all upon the multitude, and trust Providence for more. Note, it becomes Christ's disciples to be generous, their Master was so: what we have, we should be free of, as there is occasion; given to hospitality; not like Nabal (1 Sam. xxv. 11), but like Elisha, 2 Kings iv. 42. Niggardliness to-day, out of thoughtfulness for to-morrow, is a complication of corrupt affection that ought to be mortified. If we be prudently kind and charitable with what we have, we may piously hope that God will send more. Jehovah-jireh, The Lord will provide. The disciples asked, Whence should we have bread? Christ asked, How many loaves have ye? Note, When we cannot have what we would, we must make the best of what we have, and do good with it as far as it will go; we must not think so much of our wants as of our havings. Christ herein went according to the rule he gave to Martha, not to be troubled about many things, nor cumbered about much serving. Nature is content with little, grace with less, but lust with nothing.

      (2.) How his power was discovered to the multitude, in the plentiful provision he made for them; the manner of which is much the same as before, ch. xiv. 18, &c. Observe here,

      [1.] The provision that was at hand; seven loaves, and a few fishes: the fish not proportionable to the bread, for bread is the staff of life. It is probable that the fish was such as they had themselves taken; for they were fishers, and were now near the sea. Note, It is comfortable to eat the labour of our hands (Ps. cxxviii. 2), and to enjoy that which is any way the product of our own industry, Prov. xii. 27. And what we have got by God's blessing on our labour we should be free of; for therefore we must labour, that we may have to give, Eph. iv. 28.

      [2.] The putting of the people in a posture to receive it (v. 35); He commanded the multitude to sit down on the ground. They saw but very little provision, yet they must sit down, in faith that they should have a meal's meat out of it. They who would have spiritual food from Christ, must sit down at his feet, to hear his word, and expect it to come in an unseen way.

      [3.] The distributing of the provision among them. He first gave thanks--eucharistesas. The word used in the former miracle was eulogese--he blessed. It comes all to one; giving thanks to God is a proper way of craving a blessing from God. And when we come to ask and receive further mercy, we ought to give thanks for the mercies we have received. He then broke the loaves (for it was in the breaking that the bread multiplied) and gave to his disciples, and they to the multitude. Though the disciples had distrusted Christ's power, yet he made use of them now as before; he is not provoked, as he might be, by the weakness and infirmities of his ministers, to lay them aside; but still he gives to them, and they to his people, of the word of life.

      [4.] The plenty there was among them (v. 37). They did all eat, and were filled. Note, Those whom Christ feeds, he fills. While we labour for the world, we labour for that which satisfieth not (Isa. lv. 2); but those that duly wait on Christ shall be abundantly satisfied with the goodness of his house, Ps. lxv. 4. Christ thus fed people once and again, to intimate that though he was called Jesus of Nazareth, yet he was of Bethlehem, the house of bread; or rather, that he was himself the Bread of Life.

      To show that they had all enough, there was a great deal left--seven baskets full of broken meat; not so much as there was before, because they did not gather after so many eaters, but enough to show that with Christ there is bread enough, and to spare; supplies of grace for more than seek it, and for those that seek more.

      [5.] The account taken of the guests; not that they might pay their share (here was no reckoning to be discharged, they were fed gratis), but that they might be witnesses to the power and goodness of Christ, and that this might be some resemblance of that universal providence that gives food to all flesh, Ps. cxxxvi. 25. Here were four thousand men fed; but what were they to that great family which is provided for by the divine care every day? God is a great Housekeeper, on whom the eyes of all the creatures wait, and he giveth them their food in due season, Ps. civ. 27; cxlv. 15.

      [6.] The dismission of the multitude, and Christ's departure to another place (v. 39). He sent away the people. Though he had fed them twice, they must not expect miracles to be their daily bread. Let them now go home to their callings, and to their own tables. And he himself departed by ship to another place; for, being the Light of the world, he must be still in motion, and go about to do good.

      1 And it came to pass, that when Jesus had finished these sayings, he departed from Galilee, and came into the coasts of Judea beyond Jordan;   2 And great multitudes followed him; and he healed them there.

      We have here an account of Christ's removal. Observe,

      1. He left Galilee. There he had been brought up, and had spent the greatest part of his life in that remote despicable part of the country; it was only upon occasion of the feasts, that he came up to Jerusalem, and manifested himself there; and, we may suppose, that, having no constant residence there when he did come, his preaching and miracles were the more observable and acceptable. But it was an instance of his humiliation, and in this, as in other things, he appeared in a mean state, that he would go under the character of a Galilean, a north-countryman, the least polite and refined part of the nation. Most of Christ's sermons hitherto had been preached, and most of his miracles wrought, in Galilee; but now, having finished these sayings, he departed from Galilee, and it was his final farewell; for (unless his passing through the midst of Samaria and Galilee, Luke xvii. 11, was after this, which yet was but a visit in transitu--as he passed through the country) he never came to Galilee again till after his resurrection, which makes this transition very remarkable. Christ did not take his leave of Galilee till he had done his work there, and then he departed thence. Note, As Christ's faithful ministers are not taken out of the world, so they are not removed from any place, till they have finished their testimony in that place, Rev. xi. 7. This is very comfortable to those that follow not their own humours, but God's providence, in their removals, that their sayings shall be finished before they depart. And who would desire to continue any where longer than he has work to do for God there?

      2. He came into the coasts of Judea, beyond Jordan, that they might have their day of visitation as well as Galilee, for they also belonged to the lost sheep of the house of Israel. But still Christ kept to those parts of Canaan that lay towards other nations: Galilee is called Galilee of the Gentiles; and the Syrians dwelt beyond Jordan. Thus Christ intimated, that, while he kept within the confines of the Jewish nation, he had his eye upon the Gentiles, and his gospel was aiming and coming toward them.

      3. Great multitudes followed him. Where Shiloh is, there will the gathering of the people be. The redeemed of the Lord are such as follow the Lamb whithersoever he goes, Rev. xiv. 4. When Christ departs, it is best for us to follow him. It was a piece of respect to Christ, and yet it was a continual trouble, to be thus crowded after, wherever he went; but he sought not his own ease, nor, considering how mean and contemptible this mob was (as some would call them), his own honour much, in the eye of the world; he went about doing good; for so it follows, he healed them there. This shows what they followed him for, to have their sick healed; and they found him as able and ready to help here, as he had been in Galilee; for, wherever this Sun of righteousness arose, it was with healing under his wings. He healed them there, because he would not have them follow him to Jerusalem, lest it should give offence. He shall not strive, nor cry.