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PHYSICIAN, HEAL THYSELF
WE are told that “Solomon spake three thousand proverbs [Note: 1Ki_4:32.].” To condense the results of general observation in some brief sentence, was a mode of communication which wise and learned men of old greatly affected: and to search out what was so communicated, was a study in which the young were deeply employed [Note: Pro_1:5-6.]. By proverbs every species of instruction was imparted. By them, also, were reproof and encouragement conveyed with peculiar force and emphasis. Nor was there any one so wise, but he might be addressed in this manner without offence. Even our blessed Lord, after having represented himself as the great Healer of the world, conceived that his hearers would apply to him this proverb, “Physician, heal thyself.” This, doubtless, was a common proverb at that time, as it is also amongst us at the present day: and it shall be my endeavour to shew,
I. What is its import—
It may be understood,
1. As a sarcastic reflection—
[This is the precise view in which it was understood by our blessed Lord. He had wrought many miracles at Capernaum: and now at Nazareth, where he had lived from his earliest years, the people hoped to see similar exertions of his almighty power: and, because he did not see fit to gratify their unreasonable expectations, they doubted the truth of the reports which they had heard concerning him. Hence “our Lord said to them, Ye will surely say unto me this proverb, ‘Physician, heal thyself.’ Whatsoever we have heard done in Capernaum, do also here in thine own country.” But they had no right to dictate to him thus. The report of what he had done in Capernaum was authenticated beyond all reasonable doubt; and the people of Nazareth ought to have believed in him. But, being offended at him on account of his low parentage and connexions, they could not endure to regard him as their promised Messiah: and it was to punish this unbelief, that our Lord withheld from them any further evidence at that time. This is the account given both by St. Matthew and St Luke [Note: ver. 22–24. with Mat_13:54-58.]: and this shews the precise meaning of the proverb, as applied to him by his countrymen at that time. Its meaning was, ‘You profess yourself the Messiah; and, if you do not give us all the proofs of it which you have given to others, we will not receive you. We shall take it for granted that you are incompetent to the task; and that you decline all efforts for our conviction, because you are not able to impose on us, who know you, in the way that you have imposed on others, to whom you were not so well known.’ Thus was the proverb used by them as a sarcastic reflection; intimating, that he could not do in his own country what he pretended to have done at a distance from it.]
2. As a salutary admonition—
[Certainly, a person seeking to reform others should, so to speak, begin at home; and, if he do not, he will provoke others to retaliate with this advice, “Physician, heal thyself.” It is in this sense that the proverb is more generally used amongst ourselves. And in this sense it exactly accords with the instruction given by our Lord, in his Sermon on the Mount: “Why beholdest thou the mote that is in thy brother’s eye, and perceivest not the beam that is in thine own eye? Either, how canst thou say to thy brother, Brother, let me pull out the mote that is in thine eye, when thou thyself beholdest not the beam that is in thine own eye? Thou hypocrite, cast out first the beam out of thine own eye; and then thou shalt see clearly to pull out the mote that is in thy brother’s eye [Note: Luk_6:41-42.].” In this view it is a salutary admonition, for which all must be prepared who would do good to others: and to cut off all just occasion for it must be the one labour of their lives.]
When we see our blessed Lord supposing it applied to himself, it will be desirable to ascertain,
II. To whom it may with propriety be addressed—
You will bear in mind, that our Lord was supposed to possess and exercise such powers as fully attested his divine mission. These powers the people of Nazareth, therefore, called upon him to display amongst them: and on his compliance with these terms, they suspended their acceptance of him as their promised Messiah. Had he never given sufficient proof of his divine mission, they would have been justified in demanding more convincing evidence of it. But what he had done at Capernaum was abundantly sufficient to shew that God was with him of a truth; and therefore their demand was unreasonable, and the refusal of it was a just punishment for their incredulity. But we may well apply the proverb,
1. To the proud moralist, who pours contempt upon the Gospel—
[Many, like the Pharisees of old, adhere to the law of works, and regard the Gospel as foolishness. Their principles, they judge, are quite sufficient for the effecting of every thing that is necessary for their salvation. Then, I say, ‘Prove it to us. You profess that you have satisfied others: but, before we can acquiesce in your high pretensions, we call upon you to satisfy us. ‘Physician, whoever thou art, heal thyself,” and let us see in thee a proof of the efficacy of those principles of which thou boastest. That they will suffice to “cleanse the outside of the cup and platter,” we readily admit: but that they will operate effectually to the cleansing of the inside, we greatly doubt. We will admit the truth of all that was alleged by thy great prototype in the Temple: “I thank thee, O God, that I am not as other men are, extortioners, unjust, adulterers, or even as this publican: I fast twice in the week; I give tithes of all that I possess [Note: Luk_18:11-12.].” But, in our view of religion, humility, and faith, and love, are very primary and essential parts: and we beg leave to ask, What evidence thou givest us of these? we see not of these any proof whatever: and, till we see them visibly wrought into the frame and constitution of thy soul, we must call in question all thy high pretensions; and must consider thy rejection of the Gospel as a proof of thine own pride, and ignorance, and unbelief’ — — —]
2. To the censorious professor, who dishonours the Gospel—
[Almost all classes of Christians are ready to censure and condemn those who differ from them: and, even in their own society, there are but too many who cast on each other unkind and censorious reflections: and, in fact, those who are the most faulty themselves are the foremost in finding fault with others. This disposition greatly prevailed amongst the Pharisaic Jews; who, boasting of their high privileges, were forward to condemn others, whilst they themselves were guilty of the very same or worse enormities than those which they censured in others. Hence St. Paul, in the true spirit of this proverb, reproved them; saying, “Thou who teachest another, teachest thou not thyself? thou that preachest, a man should not steal, dost thou steal? thou that sayest, a man should not commit adultery, dost thou commit adultery? thou that abhorrest idols, dost thou commit sacrilege [Note: Rom_2:21-22.]?” Now, in this, must I reply to multitudes of professing Christians: do you complain of others as carnal and worldly and covetous, and are ye yourselves faulty in these respects? Do ye complain of pride, anger, and un-charitableness in others, and yet indulge them in yourselves? Do ye censure others for bigotry and intolerance, and yet betray the same unhallowed spirit towards those who differ from you? In a word, look at home; and let your severity be directed rather against your own defects, than the defects of others; and, instead of prescribing remedies so profusely to others, apply them first for the healing of the disorders of of your own souls.]
3. To true believers, who desire to adorn and recommend the Gospel—
[Be sure that those to whom you recommend the Gospel will first mark its operation upon your minds: and, if they see that it has done little or nothing for you, they will not be disposed to expect any great benefits from it to themselves. On the contrary, if they see that it has wrought a valuable change on you, they will be ready to receive it, in order that they themselves may be made partakers of the same benefits. Hence, your first care must be to experience all its sanctifying and saving operations in your own souls; that, when you commend it to others, you may be able to say, “What my eyes have seen, my ears have heard, and my hands have handled, of the word of life, that same declare I unto you [Note: 1Jn_1:1-3.].” St. Paul could appeal to his hearers, “how holily, justly, and unblameably he had behaved himself among them [Note: 1Th_2:10.]:” and could boldly say, “Whatsoever ye have heard and seen in me, do, and the God of peace shall be with you [Note: Php_4:9.].” This rendered his word incomparably more powerful than it would have been under other circumstances; and no doubt, if you also can make a similar appeal, whether you be ministers or private Christians, it will give ten-fold effect to your instructions. To all, then, I would say, labour first to improve the Gospel for the sanctification and comfort of your own souls; and then will those who behold the brightness of your light, acknowledge that God is with you of a truth; and that the Gospel, which has wrought such things for you, is worthy of universal acceptation.]