28th Sunday in Ordinary Time

Clean. If bathing seven times in the Jordan had been an infallible remedy, there would soon have been no lepers in the land; and our Saviour plainly intimates that the cure was miraculous, Luke iv. 27. The leprosy of Naaman, though inveterate, was cured in an instant. To bathe in a rapid stream, is allowed to be very salutary for removing the diseases of the skin. (Calmet) (Vales. 38.) --- The fathers discover in this miracle, a figure of the Gentiles called to the faith by the Synagogue, which is in servitude, Galatians iv. 25. Baptism cleanses us from all the seven capital sins, (Tertullian, contra Marc. 4.) so that no vestiges remain. (St. Ambrose, &c.) (Calmet)

A blessing. A present, (Challoner) accompanied with wishes of happiness, on both sides. We have seen that the prophets generally received such presents. But Eliseus acts with more reserve in regard of this stranger, as St. Paul did towards the new converts; though he received some sustenance from those, who would be less in danger of suspecting that he was actuated by selfish views in preaching the gospel, 2 Corinthians x. 7., and xii. 14., and Matthew x. 8. (Calmet) --- They abstained from every appearance of evil, (Haydock) though they might lawfully have accepted such presents. Eliseus wished to convince Naaman that God's grace was not to be purchased, and to leave a lesson of moderation to future teachers. (Menochius)

Mule; (burdonum,) the offspring of a horse and of an ass. (Menochius) --- Earth, to make brick for an altar, or to inclose within a box of brass, as was done in the altar of holocausts in the desert; or, in fine, to sprinkle on some clean place, where an altar might be erected, in honour of the true God. He does not inquire what ceremonies were used in the land of Israel, (Calmet) as he was not enrolled by circumcision, among the Hebrews, as an observer of their law; but intended to serve God, like Job, and many other righteous Gentiles, who kept themselves clear of idolatry, and observed the ancient patriarchal religion with a clean heart. (Haydock) --- As God had sanctified the land by the observance of his true religion, Naaman rightly judged that it was fitter for an altar than the earth of his own country. (Worthington) --- The Jews had a particular veneration for it, Psalm ci. 15. They built a synagogue in Persia, with earth and stones taken from Jerusalem. (Benjamin) --- Christians sometimes carry away the same earth. (St. Augustine, de C.[City of God?] xxii. 8.) (Turon. i. 7.) --- The Donatists had a sovereign respect for it; (St. Augustine, ep. 52.) and it is said that St. Helena brought a great quantity to the church of the Holy Cross of Jerusalem, at Rome. (Mabillon, Itin. p. 187.) (Calmet) --- Lord. Out of Palestine, the Gentiles were not prohibited to offer sacrifice to the true God any where; nor were they under any obligation of following the law of Moses. (Abulensis) (Tirinus)

9 So Naaman came with his horses and with his chariot, and stood at the door of the house of Elisha. 10 And Elisha sent a messenger unto him, saying, Go and wash in Jordan seven times, and thy flesh shall come again to thee, and thou shalt be clean. 11 But Naaman was wroth, and went away, and said, Behold, I thought, He will surely come out to me, and stand, and call on the name of the Lord his God, and strike his hand over the place, and recover the leper. 12 Are not Abana and Pharpar, rivers of Damascus, better than all the waters of Israel? may I not wash in them, and be clean? So he turned and went away in a rage. 13 And his servants came near, and spake unto him, and said, My father, if the prophet had bid thee do some great thing, wouldest thou not have done it? how much rather then, when he saith to thee, Wash, and be clean? 14 Then went he down, and dipped himself seven times in Jordan, according to the saying of the man of God: and his flesh came again like unto the flesh of a little child, and he was clean.

We have here the cure of Naaman's leprosy.

I. The short and plain direction which the prophet gave him, with assurance of success. Naaman designed to do honour to Elisha when he came in his chariot, and with all his retinue, to Elisha's door, v. 9 . Those that showed little respect to prophets at other times were very complaisant to them when they needed them. He attended at Elisha's door as a beggar for an alms. Those that would be cleansed from the spiritual leprosy must wait at Wisdom's gate, and watch at the posts of her doors. Naaman expected to have his compliment returned, but Elisha gave him his answer without any formality, would not go to the door to him, lest he should seem too much pleased with the honour done him, but sent a messenger to him, saying, Go wash in Jordan seven times, and promising him that if he did so his disease should be cured. The promise was express: Thou shalt be clean. The method prescribed was plain: Go wash in Jordan. This was not intended as any means of the cure; for, though cold bathing is recommended by many as a very wholesome thing, yet some think that in the case of a leprosy it was rather hurtful. But it was intended as a sign of the cure, and a trial of his obedience. Those that will be helped of God must do as they are bidden. But why did Elisha send a messenger to him with these directions? 1. Because he had retired, at this time, for devotion, was intent upon his prayers for the cure, and would not be diverted; or, 2. Because he knew Naaman to be a proud man, and he would let him know that before the great God all men stand upon the same level.

II. Naaman's disgust at the method prescribed, because it was not what he expected. Two things disgusted him:—

1. That Elisha, as he thought, put a slight upon his person, in sending him orders by a servant, and not coming to him himself, v. 11 . Being big with the expectation of a cure, he had been fancying how this cure would be wrought, and the scheme he had laid was this: " He will surely come out to me, that is the least he can do to me, a peer of Syria, to me that have come to him in all this state, to me that have so often been victorious over Israel. He will stand, and call on the name of his God, and name me in his prayer, and then he will wave his hand over the place, and so effect the cure." And, because the thing was not done just thus, he fell into a passion, forgetting, (1.) That he was a leper, and the law of Moses, which Elisha would religiously observe, shut lepers out from society—a leper, and therefore he ought not to insist upon the punctilios of honor. Note, Many have hearts unhumbled under humbling providences; see Num. xii. 14 . (2.) That he was a petitioner, suing for a favour which he could not demand; and beggars must not be choosers, patients must not prescribe to their physicians. See in Naaman the folly of pride. A cure will not content him unless he be cured with ceremony, with a great deal of pomp and parade; he scorns to be healed, unless he be humoured.

2. That Elisha, as he thought, put a slight upon his country. He took it hard that he must be sent to wash in Jordan, a river of Israel, when he thought Abana and Pharpar, rivers of Damascus, better than all the waters of Israel. How magnificently does he speak of these two rivers that watered Damascus, which soon after fell into one, called by geographers Chrysoroas—the golden stream! How scornfully does he speak of all the waters of Israel, though God had called the land of Israel the glory of all lands, and particularly for its brooks of water! Deut. viii. 7 . So common it is for God and man to differ in their judgments. How slightly does he speak of the prophet's directions! May I not wash in them and be clean? He might wash in them and be clean from dirt, but not wash in them and be clean from leprosy. He was angry that the prophet bade him wash and be clean; he thought that the prophet must do all and was not pleased that he was bidden to do any thing,—or he thought this too cheap, too plain, too common a thing for so great a man to be cured by,—or he did not believe it would at all effect the cure, or, if it would, what medicinal virtue was there in Jordan more than in the rivers of Damascus? But he did not consider, (1.) That Jordan belonged to Israel's God, from whom he was to expect the cure, and not from the gods of Damascus; it watered the Lord's land, the holy land, and, in a miraculous cure, relation to God was much more considerable than the depth of the channel or the beauty of the stream. (2.) That Jordan had more than once before this obeyed the commands of omnipotence. It had of old yielded a passage to Israel, and of late to Elijah and Elisha, and therefore was fitter for such a purpose than those rivers which had only observed the common law of their creation, and had never been thus distinguished; but, above all, (3.) Jordan was the river appointed, and, if he expected a cure from the divine power, he ought to acquiesce in the divine will, without asking why or wherefore. Note, It is common for those that are wise in their own conceit to look with contempt on the dictates and prescriptions of divine wisdom and to prefer their own fancies before them; those that are for establishing their own righteousness will not submit to the righteousness of God, Rom. x. 3 . Naaman talked himself into such a heat (as passionate men usually do) that he turned away from the prophet's door in a rage, ready to swear he would never have any thing more to say to Elisha; and who then would be the loser? Note, Those that observe lying vanities forsake their own mercies. Jonah ii. 8 . Proud men are the worst enemies to themselves and forego their own redemption.

III. The modest advice which his servants gave him, to observe the prophet's prescriptions, with a tacit reproof of his resentments, v. 13 . Though at other times they kept their distance, and now saw him in a passion, yet, knowing him to be a man that would hear reason at any time, and from any body (a good character of great men, and a very rare one), they drew near, and made bold to argue the matter a little with him. They had conceived a great opinion of the prophet (having, perhaps, heard more of him from the common people, whom they had conversed with, than Naaman had heard from the king and courtiers, whom he had conversed with), and therefore begged of him to consider: " If the prophet had bidden thee to do some great thing, had ordered thee into a tedious course of physic, or to submit to some painful operation, blistering, or cupping, or salivating, Wouldst thou not have done it? No doubt thou wouldst. And wilt thou not submit to so easy a method as this, Wash and be clean?" Observe, 1. His own servants gave him this reproof and counsel, which was no more disparagement to him than that he had intelligence of one that could cure him from his wife's maid, v. 3 . Note, It is a great mercy to have those about us that will be free with us, and faithfully tell us of our faults and follies, though they be our inferiors. Masters must be willing to hear reason from their servants, Job xxxi. 13, 14 . As we should be deaf to the counsel of the ungodly, though given by the greatest and most venerable names, so we should have our ear open to good advice, though brought us by those who are much below us: no matter who speaks, if the thing be well said. 2. The reproof was very modest and respectful. They call him Father; for servants must honour and obey their masters with a kind of filial affection. In giving reproof or counsel we must make it appear that it comes from love and true honour, and that we intend, not reproach, but reformation. 3. It was very rational and considerate. If the rude and unthinking servants had stirred up their master's angry resentment, and offered to avenge his quarrel upon the prophet, who (he thought) affronted him, how mischievous would the consequences have been! Fire from heaven, probably, upon them all! But they, to our great surprise, took the prophet's part. Elisha, though it is likely he perceived that what he had said had put Naaman out of humour, did not care to pacify him: it was at his peril if he persisted in his wrath. But his servants were made use of by Providence to reduce him to temper. They reasoned with him, (1.) From his earnest desire of a cure: Wouldst thou not do any thing? Note, When diseased sinners come to this, that they are content to do any thing, to submit to any thing, to part with any thing, for a cure, then, and not till then, there begin to be some hopes of them. Then they will take Christ on his own terms when they are made willing to have Christ upon any terms. (2.) From the easiness of the method prescribed: "It is but, Wash and be clean. It is but trying; the experiment is cheap and easy, it can do no hurt, but may do good." Note, the methods prescribed for the healing of the leprosy of sin are so plain that we are utterly inexcusable if we do not observe them. It is but, "Believe, and be saved"—"Repent, and be pardoned"—"Wash, and be clean."

15 And he returned to the man of God, he and all his company, and came, and stood before him: and he said, Behold, now I know that there is no God in all the earth, but in Israel: now therefore, I pray thee, take a blessing of thy servant. 16 But he said, As the Lord liveth, before whom I stand, I will receive none. And he urged him to take it; but he refused. 17 And Naaman said, Shall there not then, I pray thee, be given to thy servant two mules' burden of earth? for thy servant will henceforth offer neither burnt offering nor sacrifice unto other gods, but unto the Lord . 18 In this thing the Lord pardon thy servant, that when my master goeth into the house of Rimmon to worship there, and he leaneth on my hand, and I bow myself in the house of Rimmon: when I bow down myself in the house of Rimmon, the Lord pardon thy servant in this thing. 19 And he said unto him, Go in peace. So he departed from him a little way.

Of the ten lepers that our Saviour cleansed, the only one that returned to give thanks was a Samaritan, Luke xvii. 16 . This Syrian did so, and here expresses himself.

I. Convinced of the power of the God of Israel, not only that he is God, but that he is God alone, and that indeed there is no God in all the earth but in Israel ( v. 15 )—a noble confession, but such as intimates the misery of the Gentile world; for the nations that had many gods really had no God, but were without God in the world. He had formerly thought the gods of Syria gods indeed, but now experience had rectified his mistake, and he knew Israel's God was God alone, the sovereign Lord of all. Had he seen other lepers cleansed, perhaps the sight would not have convinced him, but the mercy of the cure affected him more than the miracle of it. Those are best able to speak of the power of divine grace who have themselves experienced it.

II. Grateful to Elisha the prophet: "Therefore, for his sake whose servant thou art, I have a present for thee, silver, and gold, and raiment, whatever thou wilt please to accept." He valued the cure, not by the easiness of it to the prophet, but the acceptableness of it to himself, and would gladly pay for it accordingly. But Elisha generously refused the fee, though urged to accept it; and, to prevent further importunity, backed his refusal with an oath: As the Lord liveth, I will receive none ( v. 16 ), not because he did not need it, for he was poor enough, and knew what to do with it, and how to bestow it among the sons of the prophets, nor because he thought it unlawful, for he received presents from others; but he would not be beholden to this Syrian, nor should he say, I have made Elisha rich, Gen. xiv. 23 . It would be much for the honour of God to show this new convert that the servants of the God of Israel were taught to look upon the wealth of this world with a holy contempt, which would confirm him in his belief that there was no God but in Israel. See 1 Cor. ix. 18 ; 2 Cor. xi. 9 .

14. Then went he down, and dipped himself seven times in Jordan-- Persuaded by his calmer and more reflecting attendants to try a method so simple and easy, he followed their instructions, and was cured. The cure was performed on the basis of God's covenant with Israel, by which the land, and all pertaining to it, was blessed. Seven was the symbol of the covenant [Keil].

2Ki 5:15-19 . Elisha Refuses Naaman's Gifts.

15-16. he returned to the man of God-- After the miraculous cure, Naaman returned to Elisha, to whom he acknowledged his full belief in the sole supremacy of the God of Israel and offered him a liberal reward. But to show that he was not actuated by the mercenary motives of the heathen priests and prophets, Elisha, though he accepted presents on other occasions ( 2Ki 4:42 ), respectfully but firmly declined them on this, being desirous that the Syrians should see the piety of God's servants, and their superiority to all worldly and selfish motives in promoting the honor of God and the interests of true religion.

17. two mules' burden of earth-- with which to make an altar ( Ex 20:24 ) to the God of Israel. What his motive or his purpose was in this proposal--whether he thought that God could be acceptably worshipped only on his own soil; or whether he wished, when far away from the Jordan, to have the earth of Palestine to rub himself with, which the Orientals use as a substitute for water; or whether, by making such a request of Elisha, he thought the prophet's grant of it would impart some virtue; or whether, like the modern Jews and Mohammedans, he resolved to have a portion of this holy earth for his nightly pillow--it is not easy to say. It is not strange to find such notions in so newly a converted heathen.

1. "O sing unto the Lord a new song"

(ver. 1). The new man knoweth this, the old man knoweth it not. The old man is the old life, and the new man the new life: the old life is derived from Adam, the new life is formed in Christ. But in this Psalm, the whole world is enjoined to sing a new song. More openly elsewhere the words are these: "O sing unto the Lord a new song; sing unto the Lord, all the whole earth;" that they who cut themselves off from the communion of the whole earth, may understand that they cannot sing the new song, because it is sung in the whole, and not in a part of it. Attend here also, and see that this is said. And when the whole earth is enjoined to sing a new song, it is meant, that peace singeth a new song. "For He hath done marvelous things." What marvelous things? Behold, the Gospel was just now being read, and we heard the marvellous things of the Lord. The only son of his mother, who was a widow, was being carried out dead: the Lord, in compassion, made them stand still; they laid him down, and the Lord said, "Young man, I say unto thee, Arise." ..."The Lord hath done marvellous things." What marvellous things? Hear: "His own right hand, and His holy arm, hath healed for Him." What is the Lord's holy Arm? Our Lord Jesus Christ. Hear Isaiah: "Who hath believed our report, and to whom is the arm of the Lord revealed?" His holy arm then, and His own right hand, is Himself. Our Lord Jesus Christ is therefore the arm of God, and the right hand of God; for this reason is it said, "hath He healed for Him." It is not said only, "His right hand hath healed the world," but "hath healed for Him." For many are healed for themselves, not for Him. Behold how many long for that bodily health, and receive it from Him: they are healed by Him, but not for Him. How are they healed by Him, and not for Him? When they have received health, they become wanton: they who when sick were chaste, when cured become adulterers: they who when in illness injured no man, on the recovery of their strength attack and crush the innocent: they are healed, but not unto Him. Who is he who is healed unto Him? He who is healed inwardly. Who is he that is healed inwardly? He who trusteth in Him, that when he shall have been healed inwardly, reformed into a new man, afterwards this mortal flesh too, which doth languish for a time, may in the end itself even recover its most perfect health. Let us therefore be healed for Him. But that we may be healed for Him, let us believe in His right hand.

2. "The Lord hath made known His salvation"

(ver. 2). This very right hand, this very arm, this very salvation, is our Lord Jesus Christ of whom it is said, "And all flesh shall see the salvation of God;" of whom also that Simeon who embraced the Infant in his arms, spoke, "Lord, now lettest Thou Thy servant depart in peace; for mine eyes have seen Thy salvation." "The Lord hath made known His salvation." To whom did He make it known? To a part, or to the whole? Not to any part specially. Let no man betray, no man deceive, no man say, "Lo, here is Christ, or there:" the man who saith, Lo, He is here, or there, pointeth to some particular spots. To whom "hath the Lord declared His salvation"? Hear what followeth: "His righteousness hath He openly showed in the sight of the heathen." Our Lord and Saviour Jesus Christ is the right hand of God, the arm of God, the salvation of God, and the righteousness of God.

3. "He hath remembered His mercy to Jacob, and His truth unto the house of Israel"

(ver. 3). What meaneth this, "He hath remembered His mercy and truth"? He hath pitied, so that He promised; because He promised and showed His mercy, truth hath followed: mercy hath gone before promise, promise hath been fulfilled in truth....

"And His truth unto the house of Israel." Who is this Israel? That ye may not perchance think of one nation of the Jews, hear what followeth: "All the ends of the world have seen the salvation of our God." It is not said, all the earth: but, "all the ends of the world:" as it is said, from one end to the other. Let no man cut this down, let no man scatter it abroad; strong is the unity of Christ. He who gave so great a price, hath bought the whole: "All the ends of the world."

4. Because they have seen, then, "Make a joyful noise unto the Lord, all ye lands"

(ver. 4). Ye already know what it is to make a joyful noise. Rejoice, and speak. If ye cannot express your joy, shout ye; let the shout manifest your joy, if your speech cannot: yet let not joy be mute; let not your heart be silent respecting its God, let it not be mute concerning His gifts. If thou speakest to thyself, unto thyself art thou healed; if His right hand hath healed thee for Him, speak thou unto Him for whom thou hast been healed. "Sing, rejoice, and make melody."

5. "Make melody unto the Lord upon the harp: on the harp and with the voice of a Psalm"

David. His name occurs not in Hebrew, though the psalm is worthy of him. (Berthier) --- It may refer to the return from captivity, as a figure of the world's redemption. --- Things. In rescuing his people from slavery, and in the incarnation. (Calmet) --- For him. Or alone. (Menochius) --- Christ raised himself by his own power. (Calmet) (Isaias lxii. 5.) --- He redeemed mankind for his own glory, sibi. (Berthier)

Salvation. Cyrus, or the Messias, whose gospel is preached every where, (Calmet) and who has saved the world. (Worthington)

Israel. The prophets foretold the liberation of the Jew, and of mankind. The blessed Virgin Mary seems to allude to this passage, Luke i. 55. (Calmet) --- Some Jews were converted, Romans xi. (Worthington)

1 O sing unto the Lord a new song; for he hath done marvellous things: his right hand, and his holy arm, hath gotten him the victory. 2 The Lord hath made known his salvation: his righteousness hath he openly showed in the sight of the heathen. 3 He hath remembered his mercy and his truth toward the house of Israel: all the ends of the earth have seen the salvation of our God.

We are here called upon again to sing unto the Lord a new song, as before, Ps. xcvi. 1 . "Sing a most excellent song, the best song you have." Let the song of Christ's love be like Solomon's on that subject, a song of songs. A song of praise for redeeming love is a new song, such a song as had not been sung before; for this is a mystery which was hidden from ages and generations. Converts sing a new song, very different from what they had sung; they change their wonder and change their joy, and therefore change their note. If the grace of God put a new heart into our breasts, it will therewith put a new song into our mouths. In the new Jerusalem there will be new songs sung, that will be new to eternity, and never wax old. Let this new song be sung to the praise of God, in consideration of these four things:—

I. The wonders he has wrought: He has done marvellous things, v. 1 . Note, The work of our salvation by Christ is a work of wonder. If we take a view of all the steps of it from the contrivance of it, and the counsels of God concerning it before all time, to the consummation of it, and its everlasting consequences when time shall be no more, we shall say, God has in it done marvellous things; it is all his doing and it is marvellous in our eyes. The more it is known the more it will be admired.

II. The conquests he has won: His right hand and his holy arm have gotten him the victory. Our Redeemer has surmounted all the difficulties that lay in the way of our redemption, has broken through them all, and was not discouraged by the services or sufferings appointed him. He has subdued all the enemies that opposed it, has gotten the victory over Satan, disarmed him, and cast him out of his strong-holds, has spoiled principalities and powers ( Col. ii. 15 ), has taken the prey from the mighty ( Isa. xlix. 24 ), and given death his death's wound. He has gotten a clear and complete victory, not only for himself, but for us also, for we through him are more than conquerors. He got this victory by his own power; there was none to help, none to uphold, none that durst venture into the service; but his right hand and his holy arm, which are always stretched out with good success, because they are never stretched out but in a good cause, these have gotten him the victory, have brought him relief or deliverance. God's power and faithfulness, called here his right hand and his holy arm, brought relief to the Lord Jesus, in raising him from the dead, and exalting him personally to the right hand of God; so Dr. Hammond.

III. The discoveries he has made to the world of the work of redemption. What he has wrought for us he has revealed to us, and both by his Son; the gospel-revelation is that on which the gospel-kingdom is founded— the word which God sent, Acts x. 36 . The opening of the sealed book is that which is to be celebrated with songs of praise ( Rev. v. 8 ), because by it was brought to light the mystery which had long been hid in God. Observe, 1. The subject of this discovery—his salvation and his righteousness, v. 3 . Righteousness and salvation are often put together; as Isa. lxi. 10 ; xlvi. 13 ; li. 5, 6, 8 . Salvation denotes the redemption itself, and righteousness the way in which it was wrought, by the righteousness of Christ. Or the salvation includes all our gospel-privileges and the righteousness all our gospel-duties; both are made known, for God has joined them together, and we must not separate them. Or righteousness is here put for the way of our justification by Christ, which is revealed in the gospel to be by faith, Rom. i. 17 . 2. The plainness of this discovery. He has openly shown it, not in types and figures as under the law, but it is written as with a sunbeam, that he that runs may read it. Ministers are appointed to preach it with all plainness of speech. 3. The extent of this discovery. It is made in the sight of the heathen, and not of the Jews only: All the ends of the earth have seen the salvation of our God; for to the Gentiles was the word of salvation sent.

4 Make a joyful noise unto the Lord , all the earth: make a loud noise, and rejoice, and sing praise. 5 Sing unto the Lord with the harp; with the harp, and the voice of a psalm. 6 With trumpets and sound of cornet make a joyful noise before the Lord , the King. 7 Let the sea roar, and the fulness thereof; the world, and they that dwell therein. 8 Let the floods clap their hands: let the hills be joyful together 9 Before the Lord ; for he cometh to judge the earth: with righteousness shall he judge the world, and the people with equity.

The setting up of the kingdom of Christ is here represented as a matter of joy and praise.

I. Let all the children of men rejoice in it, for they all have, or may have, benefit by it. Again and again we are here called upon by all ways and means possible to express our joy in it and give God praise for it: Make a joyful noise, as before, Ps. xcv. 1, 2 . Make a loud noise, as those that are affected with those glad tidings and are desirous to affect others with them. Rejoice and sing praise, sing Hosannas ( Matt. xxi. 9 ), sing Hallelujahs, Rev. xix. 6 . Let him be welcomed to the throne, as new kings are, with acclamations of joy and loud shouts, till the earth ring again, as when Solomon was proclaimed, 1 Kings i. 40 . And let the shouts of the crowd be accompanied with the singers and players on instruments ( Ps. lxxvii. 7 ; lxvi. 25 ), as is usual in such solemnities. 1. Let sacred songs attend the new King: " Sing praise, sing with the voice of a psalm. Express your joy; thus proclaim it, thus excite it yet more, and thus propagate it among others." 2. Let these be assisted with sacred music, not only with the soft and gentle melody of the harp, but since it is a victorious King whose glory is to be celebrated, who goes forth conquering and to conquer, let him be proclaimed with the martial sound of the trumpet and cornet, v. 6 . Let all this joy be directed to God, and expressed in a solemn religious manner: Make a joyful noise to the Lord, v. 4 . Sing to the Lord, ( v. 5 ); do it before the Lord, the King, v. 6 . Carnal mirth is an enemy to this holy joy. When David danced before the ark he pleaded that it was before the Lord; and the piety and devotion of the intention not only vindicated what he did, but commended it. We must rejoice before the Lord whenever we draw near to him ( Deut. xii. 12 ), before the Lord Jesus, and before him, not only as the Saviour, but as the King, the King of kings, the church's King, and our King.

II. Let the inferior creatures rejoice in it, v. 7-9 . This is to the same purport with what we had before ( Ps. xcvi. 11-13 ): Let the sea roar, and let that be called, not as it used to be, a dreadful noise, but a joyful noise; for the coming of Christ, and the salvation wrought out by him, have quite altered the property of the troubles and terrors of this world, so that when the floods lift up their voice, lift up their waves, we must not construe that to be the sea roaring against us, but rather rejoicing with us. Let the floods express their joy, as men do when they clap their hands; and let the hills, that trembled for fear before God when he came down to give the law at Mount Sinai, dance for joy before him when his gospel is preached and that word of the Lord goes forth from Zion in a still small voice: Let the hills be joyful together before the Lord. This intimates that the kingdom of Christ would be a blessing to the whole creation; but that, as the inferior creatures declare the glory of the Creator ( Ps. xix. 1 ), so they declare the glory of the Redeemer, for by him all things not only subsist in their being, but consist in their order. It intimates likewise that the children of men would be wanting in paying their due respects to the Redeemer, and therefore that he must look for his honour from the sea and the floods, which would shame the stupidity and ingratitude of mankind. And perhaps respect is here had to the new heavens and the new earth, which we yet, according to his promise, look for ( 2 Pet. iii. 13 ), and this second mention of his coming (after the like, Ps. xcvi. ) may principally refer to his second coming, when all these things shall be so dissolved as to be refined; then shall he come to judge the world with righteousness. In the prospect of that day all that are sanctified do rejoice, and even the sea, and the floods, and the hills, would rejoice if they could. One would think that Virgil had these psalms in his eye, as well as the oracles of the Cumean Sibyl, in his fourth eclogue, where he either ignorantly or basely applies to Asinius Pollio the ancient prophecies, which at that time were expected to be fulfilled; for he lived in the reign of Augustus Cæsar, a little before our Saviour's birth. He owns they looked for the birth of a child from heaven that should be a great blessing to the world, and restore the golden age:—

Many other things he says of this long-looked-for child, which Ludovicus Vives, in his notes on that eclogue, thinks applicable to Christ; and he concludes, as the psalmist here, with a prospect of the rejoicing of the whole creation herein:—

1. gotten ... victory-- literally, "made salvation," enabled Him to save His people.

right hand, and ... arm-- denote power.

holy arm-- or, "arm of holiness," the power of His united moral perfections ( Psa 22:3 ; 32:11 ).

2. salvation-- the result of His righteousness ( Psa 7:17 ; 31:1 ), and both are publicly displayed.

3. The union of mercy and truth ( Psa 57:3 ; 85:10 ) secure the blessings of the promise ( Ge 12:3 ; 18:18 ) to all the world ( Is 52:10 ).

4-6. make a loud noise-- or, "burst forth" ( Is 14:7 ; 44:23 ).

According to my gospel. He seems to understand his preaching. (Witham)

In which I labour, or suffer, by the Greek. (Witham)

The elect. By the elect, we need not always understand those predestinated to eternal glory, but chosen or called to the true faith; and this must rather be the meaning of St. Paul in this place, who could not distinguish between those predestinated to glory and others. (Witham) --- Therefore I announce it with full liberty, suffering willingly all I have to endure for the sake of the elect.

If we be dead with him, to sin, or as others expound it, by martyrdom, we shall live also, and reign with him in heaven. But if we deny him, by renouncing our faith, or by a wicked life, he also will deny us, and disown us hereafter. See Matthew x. 33. He continues always faithful and true to his promises. He is truth, and cannot deny himself. (Witham)

If we believe not; i.e. if we refuse to believe in God, or if after having believed, we depart from our faith, the Almighty still continues faithful; he is still what he was. Our believing in him cannot increase his glory, nor can our disbelief in him cause any diminution thereof, since it is already infinite. (Estius) --- The sense may be: when we renounce God, and refuse to believe in him, will he be less powerful to punish us? or, will his menaces be less true or less efficacious? He will effect his world without us, for he will infallibly bring about the salvation of his elect. (Bible de Vence)

8 Remember that Jesus Christ of the seed of David was raised from the dead according to my gospel: 9 Wherein I suffer trouble, as an evil doer, even unto bonds; but the word of God is not bound. 10 Therefore I endure all things for the elect's sakes, that they may also obtain the salvation which is in Christ Jesus with eternal glory. 11 It is a faithful saying: For if we be dead with him, we shall also live with him: 12 If we suffer, we shall also reign with him: if we deny him, he also will deny us: 13 If we believe not, yet he abideth faithful: he cannot deny himself.

I. To encourage Timothy in suffering, the apostle puts him in mind of the resurrection of Christ ( v. 8 ): Remember that Jesus Christ, of the seed of David, was raised from the dead, according to my gospel. This is the great proof of his divine mission, and therefore a great confirmation of the truth of the Christian religion; and the consideration of it should make us faithful to our Christian profession, and should particularly encourage us in suffering for it. Let suffering saints remember this. Observe, 1. We are to look to Jesus, the author and finisher of our faith, who, for the joy that was set before him, endured the cross, despised the shame, and has now sat down at the right hand of the throne of God, Heb. xii. 2 . 2. The incarnation and resurrection of Jesus Christ, heartily believed and rightly considered, will support a Christian under all sufferings in the present life.

II. Another thing to encourage him in suffering was that he had Paul for an example. Observe,

1. How the apostle suffered ( v. 9 ): Wherein I suffer as an evil-doer; and let not Timothy the son expect any better treatment than Paul the father. Paul was a man who did good, and yet suffered as an evil-doer: we must not think it strange if those who do well fare ill in this world, and if the best of men meet with the worst of treatment; but this was his comfort that the word of God was not bound. Persecuting powers may silence ministers and restrain them, but they cannot hinder the operation of the word of God upon men's hearts and consciences; that cannot be bound by any human force. This might encourage Timothy not to be afraid of bonds for the testimony of Jesus; for the word of Christ, which ought to be dearer to him than liberty, or life itself, should in the issue suffer nothing by those bonds. Here we see, (1.) The good apostle's treatment in the world: I suffer trouble; to this he was called and appointed. (2.) The pretence and colour under which he suffered: I suffer as an evil-doer; so the Jews said to Pilate concerning Christ, If he were not a malefactor, we would not have delivered him up to thee, John xviii. 30 . (3.) The real and true cause of his suffering trouble as an evil-doer: Wherein; that is, in or for the sake of the gospel. The apostle suffered trouble unto bonds, and afterwards he resisted unto blood, striving against sin, Heb. xii. 4 . Though the preachers of the word are often bound, yet the word is never bound.

2. Why he suffered cheerfully: I endure all things for the elects' sake, v. 10 . Observe, (1.) Good ministers may and should encourage themselves in the hardest services and the hardest sufferings, with this, that God will certainly bring good to his church, and benefit to his elect, out of them.— That they may obtain the salvation which is in Christ Jesus. Next to the salvation of our own souls we should be willing to do and suffer any thing to promote the salvation of the souls of others. (2.) The elect are designed to obtain salvation: God hath not appointed us to wrath, but to obtain salvation, 1 Thess. v. 9 . (3.) This salvation is in Christ Jesus, in him as the fountain, the purchaser, and the giver of it; and it is accompanied with eternal glory: there is no salvation in Christ Jesus without it. (4.) The sufferings of our apostle were for the elects' sake, for their confirmation and encouragement.

III. Another thing with which he encourages Timothy is the prospect of a future state.

1. Those who faithfully adhere to Christ and to his truths and ways, whatever it cost them, will certainly have the advantage of it in another world: If we be dead with him, we shall live with him, v. 11 . If we be dead with him, we shall live with him, v. 11 . If, in conformity to Christ, we be dead to this world, its pleasures, profits, and honours, we shall go to live with him in a better world, to be for ever with him. Nay, though we be called out to suffer for him, we shall not lose by that. Those who suffer for Christ on earth shall reign with Christ in heaven, v. 12 . Those who suffered with David in his humiliation were preferred with him in his exaltation: so it will be with those who suffer with the Son of David.

8. Rather as Greek, "Remember Jesus Christ, raised from the dead." Remember Christ risen, so as to follow Him. As He was raised after death, so if thou wouldest share His risen "life," thou must now share His "death" ( 2Ti 2:11 ). The Greek perfect passive participle, implies a permanent character acquired by Jesus as the risen Saviour, and our permanent interest in Him as such. Christ's resurrection is put prominently forward as being the truth now assailed ( 2Ti 2:18 ), and the one best calculated to stimulate Timothy to steadfastness in sharing Paul's sufferings for the Gospel's sake (see on 2Ti 2:3 ).

of the seed of David-- The one and only genealogy (as contrasted with the "endless genealogies," 1Ti 1:4 ) worth thinking of, for it proves Jesus to be the Messiah. The absence of the article in the Greek, and this formula, "of the seed of David" (compare Ro 1:3 ), imply that the words were probably part of a recognized short oral creed. In His death He assured us of His humanity; by His resurrection, of His divinity. That He was not crucified for His own sin appears from His resurrection; that He was crucified shows that He bore sin, on Him, though not in Him.

my gospel-- that which I always taught.

9. Wherein-- in proclaiming which Gospel.

suffer trouble-- literally, "evil." I am a sufferer of evil as though I were a doer of evil.

bonds-- ( 2Ti 1:16 ).

word ... not bound-- Though my person is bound, my tongue and my pen are not ( 2Ti 4:17 ; Ac 28:31 ). Or he alludes not merely to his own proclamation of the Gospel, though in chains, but to the freedom of its circulation by others, even though his power of circulating it is now prescribed ( Php 1:18 ). He also hints to Timothy that he being free ought to be the more earnest in the service of it.

10. Therefore-- Because of the anxiety I feel that the Gospel should be extended; that anxiety being implied in 2Ti 2:9 .

endure-- not merely "I passively suffer," but "I actively and perseveringly endure," and "am ready to endure patiently all things."

the elect's sakes-- for the sake of the Church: all the members of Christ's spiritual body ( Col 1:24 ).

they ... also-- as well as myself: both God's elect not yet converted and those already so.

salvation ... glory-- not only salvation from wrath, but glory in reigning with Him eternally ( 2Ti 2:12 ). Glory is the full expansion of salvation ( Ac 2:47 ; Ro 8:21-24, 30; He 9:28 ). So grace and glory ( Psa 84:12 ).

11. Greek, "Faithful is the saying."

For-- "For" the fact is so that, "if we be dead with Him (the Greek aorist tense implies a state once for all entered into in past times at the moment of regeneration, Ro 6:3 , 4, 8 ; Col 2:12 ), we shall also live with Him." The symmetrical form of "the saying," 2Ti 2:11-13 , and the rhythmical balance of the parallel clauses, makes it likely, they formed part of a Church hymn (see on 1Ti 3:16 ), or accepted formula, perhaps first uttered by some of the Christian "prophets" in the public assembly ( 1Co 14:26 ). The phrase "faithful is the saying," which seems to have been the usual formula (compare 1Ti 1:15 ; 3:1 ; 4:9 ; Tit 3:8 ) in such cases, favors this.

12. suffer-- rather, as the Greek is the same as in 2Ti 2:10 , "If we endure (with Him)" ( Ro 8:17 ).

reign with him-- The peculiar privilege of the elect Church now suffering with Christ, then to reign with Him (see on 1Co 6:2 ). Reigning is something more than mere salvation ( Ro 5:17 ; Re 3:21 ; 5:10 ; 20:4 , 5 ).

deny-- with the mouth. As "believe" with the heart follows, 2Ti 2:12 . Compare the opposite, "confess with thy mouth" and "believe in thine heart" ( Ro 10:9 , 10 ).

he also will deny us-- ( Mt 10:33 ).

13. believe not-- "If we are unbelievers (literally, 'unfaithful'), He remains faithful" ( De 7:9 , 10 ). The oldest manuscripts read, "For He cannot (it is an impossibility that He should) deny Himself." He cannot be unfaithful to His word that He will deny those who deny Him, though we be not faithful to our profession of faith in Him ( Ro 3:3 ). Three things are impossible to God, to die, to lie, and to be deceived [Augustine, The Creed, 1.1], ( He 6:18 ). This impossibility is not one of infirmity, but of infinite power and majesty. Also, indirectly, comfort is suggested to believers, that He is faithful to His promises to them; at the same time that apostates are shaken out of their self-deceiving fancy, that because they change, Christ similarly may change. A warning to Timothy to be steadfast in the faith.

CHAPTER 17

Ver. 11.And it came to pass as He was going up to Jerusalem from the borders of Cæsarea Philippi or Paneas, as is clear from S. Mat_17:22, to Jerusalem; to the feast of tabernacles, as appears from S. Joh_7:2. He went through the midst of Samaria and Galilee; for this was the direct road for one journeying from Cæsarea to Jerusalem. Mention is made of Samaria to suggest a reason why, among the ten lepers that were healed by Christ, one was a Samaritan; namely, that as Christ was going through Samaria, although He had been inhospitably received by the Samaritans, nay, shut out from one of their towns, ix. 53, He yet wished to do good to a Samaritan, that He might return kindness for ill-treatment. See the chronological order of events which I have prefixed to this commentary.

Ver. 12.And as He entered into a certain village. Lepers, as being unclean, were not able to enter cities, towns and villages, lest they should communicate their leprosy to the inhabitants, as well as their legal defilement, which under the old law was communicated by contact with a leprous and unclean person; as in Num_5:2. Hence they met Christ before the village.

There were ten lepers, says Euthymius, whom their disease had united together; for otherwise the Jews hold no communication with the Samaritans, Joh_4:9. These ten leper's seem to have agreed, as soon as they met Jesus, to demand to be healed with one voice. They made an attack upon the clemency of Jesus.

They stood afar off, as being unclean and out of communion with the clean, being banished lest they should affect them by their breath. In figure leprosy is concupiscence, heresy, and every kind of sin, as is shown in Lev_13:14 xiv. and Mat_8:2.

Ver. 13.And they lifted up their voices. They cried out aloud, because they stood afar off. The voice was one and proceeded from all, "Jesus, Master," have mercy on us, and free us from this heavy and incurable disease. Master here does not so much mean teacher as Lord, one who directs his servants and tells them his wishes. The Greek is ε̉πίστατα, that is PræfectPræses; one whose right it is to rule and command: for they do not ask Christ to teach them, and give them precepts of virtue, but to command the leprosy and cause it to depart from them. So the Hebrew, Rabbi, means not only master but also Lord, and Mighty, and One of the first rank. Moreover, S. Luke everywhere calls Christ ε̉πίστατα, as is seen Luk_5:5, Luk_8:24, Luk_8:45,Luk_9:33, Luk_9:49;  S. Matt. also, Mat_8:25, Mat_17:4, and elsewhere, has κύζιε, that is Lord. So the Gauls, Germans, and Belgians call their masters Lords, Domini, mon maistre, mein meister.

And when He saw them He said unto them. Theophylact says, "They stood afar off indeed in position, but they were near in speech, for 'The Lord is nigh unto all that call upon Him,'" Psa_145:18.

Ver. 14.He said unto them, Go and shew yourselves unto the priests. That is, if you go to them and obey Me, you shall assuredly be healed of your leprosy by My power and providence.

And it came to pass, as they went. Christ commanded them to go to the priests, not that they might be healed by them, for this was impossible, but firstly, for the honour and deference due to the priest-hood; secondly, because the law commanded lepers, if they were healed, to show themselves to the priests, that by their means they might be brought back to the city and temple, and to the society of men. The priests, moreover, had their own signs by which they might know whether a man were a leper or not, as I have shown before. Thirdly, to prove the faith and obedience of the lepers, for they knew themselves to be lepers, and that they could not be healed by the priests, but only that their leprosy could be declared. Yet they went to them at the command of Christ, believing that they would thus be healed by Him before they came to the priests. For if they had not so believed they would assuredly not have gone to them. Fourthly, that Christ might make the priests witnesses of the miraculous healing done by Him, and that from this they might know that He was the Christ.

Allegorically. Christ wished to signify that mystical lepers, that is sinners in the New Law, ought to come to the priests that they may be healed by penance, and absolved from the leprosy of sin. "It is not," says S. Chrysostom, "the duty of the priest, under the New Law, to prove the leprosy, as it was under the Old, but to cleanse and expiate it when proved." Lib. iii. de Sacerdotio.

And as they went, they were cleansed. "In certain faith and blind obedience, not judging of the command," says Euthymius. It is probable that immediately on their going they were healed, that they might know it to have been done by Jesus. Hence the Samaritan, perceiving what had happened, and that he was cured, returned to Jesus and gave thanks. Thus is God wont to reward prompt faith and obedience.

They were cleansed. From their leprosy, which among the Jews was the greatest of uncleannesses, both natural and legal; especially because it was contagious, and made those who came near, leprous and unclean.

Ver. 15.And one of them, when he saw that he was healed. He left the road and went back to Jesus, the Author of his healing, magnifying God with a loud voice, who, through Jesus, had healed him.

Ver. 16.And fell down on his face at His feet. That by profound humiliation he might show his great reverence to Him, as in the Greek and Syriac. And he was a Samaritan: a Samaritan, and therefore an alien from and abhorrent to the Jews, a schismatic moreover, so that it was wonderful that he alone gave thanks so earnestly to Jesus, who was a Jew, when the other lepers, who were Jews by nation and religion, passed Him by and gave no thanks for so great a benefit.

Ver. 17.And Jesus answering said, Why do not the nine, equally with this Samaritan, return and acknowledge their cure, and give Me thanks? In truth the nine were rejoiced at their cure, and went to the priests, that they might be declared to be clean, and restored to the society of men, thinking wholly of themselves, and caring very little for the glory of Jesus.

Ver. 18.There are not found that returned. By confessing and declaring themselves cured by God through Christ of their leprosy, which was a great glory to God.

Save this stranger. That is, except this Samaritan, who was a stranger to the nation and religion of the Jews. For the Samaritans were Babylonians, Assyrians and Medians, and were transferred by Shalmanezer to Samaria. 2Ki_17:24. The Syriac says, "Why were they separated, so that none gave glory to God except this one?" He represents the Gentiles, who were to believe in Christ, and give Him thanks, when the unbelieving Jews would hold Him in contempt. We thus see that strangers are often more grateful than natives, because strangers wonder at strange benefactors more, and pay them greater respect than natives, who, as familiar with their benefactors, think that benefits are their due from the right of country. Moreover, they were ashamed to humble themselves before their own countrymen, and to acknowledge the misery from which they had been delivered. Rightly therefore does Christ blame them; and He might with justice have deprived them of the benefit of the cure, and allowed them to fall back again into their leprosy. But He would not do this, because His mercy was so great that it extended even to the ungrateful. S. Bernard sharply rebukes the Wickedness of ingratitude, Serm. li. on Canticles. He says, "It is the enemy of our souls, the inanition of our merits, the dispenser of our virtues, the ruin of our benefactions. Ingratitude is a burning wind, drying up the Fountain of Holiness, the dew of mercy, the streams of grace."

Ver. 19.And He said unto him, Arise, go thy way: thy faith. Faith, by which you have believed that I am able to save you, nay that I will do so, if you obey Me, and go to the priests. For this faith has worked with your healing, even though I be the primary author. Hence very likely the prompting of God elicited from this leper some act of contrition by which he was justified; and that he then left the schism of the Samaritans, and joined the true religion of the Jews. In the end he became a disciple of Jesus, and received His baptism, and became a Christian and preached the power and miracle of Christ and converted many to Him.

But which of you, having a servant plowing or feeding cattle, will say to him by and by, when he is come from the field, Go and sit down to meat?8. And will not rather say to him, Make ready wherewith I may sup, and gird yourself, and serve me, till I have eaten and drunken; and afterward you shall eat and drink?9. Does he thank that servant because he did the things that were commanded him? I trow not.10. So likewise you, when you shall have done all those things which are commanded you, say, We are unprofitable servants: we have done that which was our duty to do.

Because faith makes its possessor a keeper of God’s commandments, and adorns him with wonderful works; it would seem from thence that a man might thereby fall into the sin of pride. Our Lord therefore forewarned His Apostles by a fit example, not to boast themselves in their virtues, saying, But which of you having a servant plowing, etc.

Or else; To the many who understand not this faith in the truth already present, our Lord might seem not to have answered the petitions of His disciples. And there appears a difficulty in the connection here, unless we suppose He meant the change from faith to faith, from that faith, namely, by which we serve God, to that whereby we enjoy Him. For then will our faith be increased when we first believe the word preached, next the reality present. But that joyful contemplation possesses perfect peace, which is given to us in the everlasting kingdom of God. And that perfect peace is the reward of those righteous labors, which are performed in the administration of the Church. Be then the servant in the field ploughing, or feeding, that is, in this life either following his worldly business, or serving foolish men, as it were cattle, he must after his labors return home, that is, be united to the Church.

Or the servant departs from the field when giving up for a time his work of preaching, the teacher retires into his own conscience, pondering his own words or deeds within himself. To whom our Lord does not at once say, Go from this mortal life, and sit down to meat, that is, refresh yourself in the everlasting resting-place of a blessed life.

For we know that no one sits down before he has first passed over. Moses indeed also passed over, that he might see a great sight. Since then you not only say to your servant, Sit down to meat, but require from him another service, so in this life the Lord does not put up with the performance of one work and labor, because as long as we live we ought always to work. Therefore it follows, And will not rather say, Make ready wherewith I may sup.

He bids make ready wherewith he may sup, that is, after the labors of public discourse, He bids him humble himself in self-examination. With such a supper our Lord desires to be fed. But to gird one’s self is to collect the mind which has been enfolded in the base coil of fluctuating thoughts, whereby its steps in the cause of good works are wont to be entangled. For he who girds up his garments does so, that in walking he may not be tripped up. But to minister to God, is to acknowledge that we have no strength without the help of His grace.

While His servants also are ministering, that is, preaching the Gospel, our Lord is eating and drinking the faith and confession of the Gentiles. It follows, And afterward you shall eat and drink. As if He says, After that I have been delighted with the work of your preaching, and refreshed myself with the choice food of your compunction, then at length shall you go, and feast yourself everlastingly with the eternal banquet of wisdom.

Our Lord teaches us that it is no more than the just and proper right of a master to require, as their bounder duty, subjection from servants, adding, Does he thank that servant because he did the things that were commanded him? I trow not. Here then is the disease of pride cut away. Why boast you yourself? Do you know that if you pay not your debt, danger is at hand, but if you pay, you do nothing thank-worthy? As St. Paul says, For though I preach the Gospel I have nothing to glory of, for necessity is laid upon me, yea woe is to me if I preach not the Gospel.

Observe then that they who have rule among us, do not thank their subjects, when they perform their appointed service, but by kindness gaining the affections of their people, breed in them a greater eagerness to serve them. So likewise God requires from us that we should wait upon Him as His servants, but because He is merciful, and of great goodness, He promises reward to them that work, and the greatness of His loving-kindness far exceeds the labors of His servants.

Boast not yourself then that you have been a good servant. You have done what you ought to have done. The sun obeys, the moon submits herself, the angels are subject; let us not then seek praise from ourselves. Therefore He adds in conclusion, So likewise you, when you have done all good things, say, We are unprofitable servants, we have done that which it was our duty to do.

Servants, I say, because bought with a price; unprofitable, for the Lord needs not our good things, or because the sufferings of this present time are not worthy to be compared to the glory which shall be revealed in us. Herein then is the perfect faith of men, when having done all things which were commanded them, they acknowledge themselves to be imperfect.

To the priests. Jesus sends them to the priests, to convince the latter of the reality of the cures which he wrought, and oblige them by that to acknowledge him for their Messias; 2ndly, that the lepers might enjoy the fruit of their cure, by returning to the society of their fellow men, after they had been declared clean, and satisfied all the demands of the law; for there were may ceremonies previous to be gone through. (Calmet) --- And lastly, to shew that in the new law, such as are defiled with the leprosy of sin, should apply to the priests. Hence, says St. Augustine, let no one despise God's ordinance, saying that it is sufficient to confess to God alone. (Lib. de visit. infirm.)

Thy faith hath made thee whole. Were not the others also made whole? They were cleansed indeed from their leprosy, but it no where appears that they were justified in their souls like this Samaritan, of whom it said, thy faith hath made thee whole; whereas it was said of the others, that they were made clean, viz. of their leprosy in their body, though not justified in their soul: this the Samaritan alone seems to have obtained. (Maldonatus)

11 And it came to pass, as he went to Jerusalem, that he passed through the midst of Samaria and Galilee. 12 And as he entered into a certain village, there met him ten men that were lepers, which stood afar off: 13 And they lifted up their voices, and said, Jesus, Master, have mercy on us. 14 And when he saw them, he said unto them, Go show yourselves unto the priests. And it came to pass, that, as they went, they were cleansed. 15 And one of them, when he saw that he was healed, turned back, and with a loud voice glorified God, 16 And fell down on his face at his feet, giving him thanks: and he was a Samaritan. 17 And Jesus answering said, Were there not ten cleansed? but where are the nine? 18 There are not found that returned to give glory to God, save this stranger. 19 And he said unto him, Arise, go thy way: thy faith hath made thee whole.

We have here an account of the cure of ten lepers, which we had not in any other of the evangelists. The leprosy was a disease which the Jews supposed to be inflicted for the punishment of some particular sin, and to be, more than other diseases, a mark of God's displeasure; and therefore Christ, who came to take away sin, and turn away wrath, took particular care to cleanse the lepers that fell in his way. Christ was now in his way to Jerusalem, about the mid-way, where he had little acquaintance in comparison with what he had either at Jerusalem or in Galilee. He was now in the frontier-country, the marches that lay between Samaria and Galilee. He went that road to find out these lepers, and to cure them; for he is found of them that sought him not. Observe,

I. The address of these lepers to Christ. They were ten in a company; for, though they were shut out from society with others, yet those that were infected were at liberty to converse with one another, which would be some comfort to them, as giving them an opportunity to compare notes, and to condole with one another. Now observe, 1. They met Christ as he entered into a certain village. They did not stay till he had refreshed himself for some time after the fatigue of his journey, but met him as he entered the town, weary as he was; and yet he did not put them off, nor adjourn their cause. 2. They stood afar off, knowing that by the law their disease obliged them to keep their distance. A sense of our spiritual leprosy should make us very humble in all our approaches to Christ. Who are we, that we should draw near to him that is infinitely pure? We are impure. 3. Their request was unanimous, and very importunate ( v. 13 ): They lifted up their voices, being at a distance, and cried, Jesus, Master, have mercy on us. those that expect help from Christ must take him for their Master, and be at his command. If he be Master, he will be Jesus, a Saviour, and not otherwise. They ask not in particular to be cured of their leprosy, but, Have mercy on us; and it is enough to refer ourselves to the compassions of Christ, for they fail not. They heard the fame of this Jesus (though he had not been much conversant in that country), and that was such as encouraged them to make application to him; and, if but one of them began in so cheap and easy an address, they would all join.

II. Christ sent them to the priest, to be inspected by him, who was the judge of the leprosy. He did not tell them positively that they should be cured, but bade them go show themselves to the priests, v. 14 . This was a trial of their obedience, and it was fit that it should be so tried, as Naaman's in a like case: Go wash in Jordan. Note, Those that expect Christ's favours must take them in his way and method. Some of these lepers perhaps would be ready to quarrel with the prescription: "Let him either cure or say that he will not, and not send us to the priests on a fool's errand;" but, over-ruled by the rest, they all went to the priest. As the ceremonial law was yet in force, Christ took care that it should be observed, and the reputation of it kept up, and due honour paid to the priests in things pertaining to their function; but, probably, he had here a further design, which was to have the priest's judgment of, and testimony to, the perfectness of the cure; and that the priest might be awakened, and others by him, to enquire after one that had such a commanding power over bodily diseases.

III. As they went, they were cleansed, and so became fit to be looked upon by the priest, and to have a certificate from him that they were clean. Observe, Then we may expect God to meet us with mercy when we are found in the way of duty. If we do what we can, God will not be wanting to do that for us which we cannot. Go, attend upon instituted ordinances; go and pray, and read the scriptures: Go show thyself to the priests; go and open thy case to a faithful minister, and, though the means will not heal thee of themselves, God will heal thee in the diligent use of those means.

IV. One of them, and but one, returned, to give thanks, v. 15 . When he saw that he was healed, instead of going forward to the priest, to be by him declared clean, and so discharged from his confinement, which was all that the rest aimed at, he turned back towards him who was the Author of his cure, whom he wished to have the glory of it, before he received the benefit of it. He appears to have been very hearty and affectionate in his thanksgivings: With a loud voice he glorified God, acknowledging it to come originally from him; and he lifted up his voice in his praises, as he had done in his prayers, v. 13 . Those that have received mercy from God should publish it to others, that they may praise God too, and may be encouraged by their experiences to trust in him. But he also made a particular address of thanks to Christ ( v. 16 ): He fell down at his feet, put himself into the most humble reverent posture he could, and gave him thanks. Note, We ought to give thanks for the favours Christ bestows upon us, and particularly for recoveries from sickness; and we ought to be speedy in our returns of praise, and not defer them, lest time wear out the sense of the mercy. It becomes us also to be very humble in our thanksgivings, as well as in our prayers. It becomes the seed of Jacob, like him, to own themselves less than the least of God's mercies, when they have received them, as well as when they are in pursuit of them.

V. Christ took notice of this one that had thus distinguished himself; for, it seems, he was a Samaritan, whereas the rest were Jews, v. 16 . The Samaritans were separatists from the Jewish church, and had not the pure knowledge and worship of God among them that the Jews had, and yet it was one of them that glorified God, when the Jews forgot, or, when it was moved to them, refused, to do it. Now observe here,

1. The particular notice Christ took of him, of the grateful return he made, and the ingratitude of those that were sharers with him in the mercy—that he who was a stranger to the commonwealth of Israel was the only one that returned to give glory to God, v. 17, 18 . See here, (1.) How rich Christ is in doing good: Were there not ten cleansed? Here was a cure by wholesale, a whole hospital healed with one word's speaking. Note, There is an abundance of healing cleansing virtue in the blood of Christ, sufficient for all his patients, though ever so many. Here are ten at a time cleansed; we shall have never the less grace for others sharing it. (2.) How poor we are in our returns: " Where are the nine? Why did not they return to give thanks?" This intimates that ingratitude is a very common sin. Of the many that receive mercy from God, there are but few, very few, that return to give thanks in a right manner (scarcely one in ten ), that render according to the benefit done to them. (3.) How those often prove most grateful from whom it was least expected. A Samaritan gives thanks, and a Jew does not. Thus many who profess revealed religion are out-done, and quite shamed, by some that are governed only by natural religion, not only in moral value, but in piety and devotion. This serves here to aggravate the ingratitude of those Jews of whom Christ speaks, as taking it very ill that his kindness was so slighted. And it intimates how justly he resents the ingratitude of the world of mankind, for whom he had done so much, and from whom he has received so little.

11-13. through the midst of Samaria and Galilee-- probably on the confines of both.

14. show yourselves-- as cleansed persons. (See on Mt 8:4 .) Thus too would the Samaritan be taught that "salvation is of the Jews" ( Joh 4:22 ).

as they went, were cleansed-- In how many different ways were our Lord's cures wrought, and this different from all the rest.

17-18. Were there not ten cleansed-- rather, were not the ten cleansed? that is, the whole of them-- an example (by the way) of Christ's omniscience [Bengel].

19. Arise-- for he had "fallen down on his face at His feet" ( Lu 17:16 ) and there lain prostrate.

faith made thee whole-- not as the others, merely in body, but in that higher spiritual sense with which His constant language has so familiarized us.