Luke · Chapter 8

Verse 1. Throughout every city and village] That is, of Galilee.

Verse 1. And it came to pass afterward — Probably the day after he had dined with Simon; or, as the expression, en tw kaqexhv, may be understood to imply, in the order of his work; for he went through it regularly, and the end of one good work was with him the beginning of another; he went throughout every city and village — Namely, in those parts, preaching and showing, &c. — Khrusswn kai euaggelizomenov, proclaiming, and evangelizing, or publishing; the glad tidings of the kingdom of God — The kingdom which he was now about to erect among mankind: or, the glad tidings of his reconcileableness to men, of the necessity of reformation, and of the acceptableness of repentance, even in the chief of sinners. And the twelve were with him — As he thought it proper they should be for some time, that they might be further instructed for their important work, and that their having been thus publicly seen in his train might promote their reception, when they afterward came to any of these places by themselves.

THE HOLY GHOST, 1-3.

See Matthew 9:35, and 12:22-37; Mark 6:6.

1. Afterward—After the laying of the Platform of the new dispensation, by preaching the Sermon on the Mount, and confirming it by miracles indicating his power over body and soul, Jesus entered upon an extensive range of ministry in Galilee. The twelve were with him—As they had been regularly installed in their number before the Sermon on the Mount Their number was adjusted to that of the twelve tribes, so that Jesus was now fully prepared to receive all Israel into that kingdom of God which he and they went forth to announce.

V. 2. Mary Magdalene-Or Mary of Magdala, a town in Galilee: probably the person mentioned in the last chapter.

Verse 2. Out of whom went seven devils]. Who had been possessed in a most extraordinary manner; probably a case of inveterate lunacy, brought on by the influence of evil spirits. The number seven may here express the superlative degree.

Mary Magdalene is commonly thought to have been a prostitute before she came to the knowledge of Christ, and then to have been a remarkable penitent. So historians and painters represent her: but neither from this passage, nor from any other of the New Testament, can such a supposition be legitimately drawn. She is here represented as one who had been possessed with seven demons; and as one among other women who had been healed by Christ of evil (or wicked) spirits and infirmities. As well might Joanna and Susanna, mentioned Luke 8:3, come in for a share of the censure as this Mary Magdalene; for they seem to have been dispossessed likewise by Jesus, according to St. Luke’s account of them. They had all had infirmities, of what sort it is not said, and those infirmities were occasioned by evil spirits within them; and Jesus had healed them all: but Mary Magdalene, by her behaviour, and constant attendance on Jesus in his life-time, at his crucifixion, and at his grave, seems to have exceeded all the other women in duty and respect to his person. Bishop PEARCE. There is a marvellous propensity in commentators to make some of the women mentioned in the Sacred Writings appear as women of ill fame; therefore Rahab must be a harlot; and Mary Magdalene, a prostitute: and yet nothing of the kind can be proved either in the former or in the latter case; nor in that mentioned Luke 7:36, &c., where see the notes. Poor Mary Magdalene is made the patroness of penitent prostitutes, both by Papists and Protestants; and to the scandal of her name, and the reproach of the Gospel, houses fitted up for the reception of such are termed Magdalene hospitals! and the persons themselves Magdalenes! There is not only no proof that this person was such as commentators represent her, but there is the strongest presumptive proof against it: for, if she ever had been such, it would have been contrary to every rule of prudence, and every dictate of wisdom, for Christ and his apostles to have permitted such a person to associate with them, however fully she might have been converted to God, and however exemplary her life, at that time, might have been. As the world, who had seen her conduct, and knew her character, (had she been such as is insinuated,) could not see the inward change, and as they sought to overwhelm Christ and his disciples with obloquy and reproach on every occasion, they would certainly have availed themselves of so favourable an opportunity to subject the character and ministry of Christ to the blackest censure, had he permitted even a converted prostitute to minister to him and his disciples. They were ready enough to say that he was the friend of publicans and sinners, because he conversed with them in order to instruct and save their souls; but they could never say he was a friend of prostitutes, because it does not appear that such persons ever came to Christ; or that he, in the way of his ministry, ever went to them. I conclude therefore that the common opinion is a vile slander on the character of one of the best women mentioned in the Gospel of God; and a reproach cast on the character and conduct of Christ and his disciples. From the whole account of Mary Magdalene, it is highly probable that she was a person of great respectability in that place; such a person as the wife of Chuza, Herod’s steward, could associate with, and a person on whose conduct or character the calumniating Jews could cast no aspersions.

Verses 2, 3. And certain women — There were also some women with him; the monuments of his power and mercy, for they had been healed of evil spirits and infirmities — Some of them had been troubled in mind, and in a state of melancholy, through the influence of evil spirits, and others of them afflicted in body in different respects, and he had healed them all, and thereby had shown himself to be the physician of both soul and body. Mary, called Magdalene — Doubtless from Magdala, the place of her residence, which was a town in Galilee beyond Jordan. Matthew 15:39. She seems to have been a woman of high station and opulent fortune; being mentioned by Luke here even before Joanna, the wife of so great a man as Herod’s steward. Besides, the other evangelists, when they have occasion to speak of our Lord’s female friends, commonly assign the first place to Mary Magdalene. Susanna also seems to have been a person of some considerable rank and circumstances in life, as were probably most of the others here referred to. These pious women, deeply sensible of the obligations which they were under to Jesus, for the deliverances he had wrought out for them, and the great blessings which they had received through his heavenly doctrine and holy example, were concerned to render unto him, in some measure, according to the goodness which he had shown them; and therefore ministered to his necessities. Mark, it must be observed, agrees with Luke in the circumstance of our Lord’s being supported by the charity of his friends. For, speaking of the women who were present at Christ’s crucifixion, he says, Luke 15:41, that when Jesus was in Galilee, they followed him, and ministered unto him of their substance. The evangelists nowhere else tell us in what way our Lord and his apostles were supported.

Verse 2. Mary, called Magdalene. Origen reckons three women who anointed the Saviour. The first, in the house of Simon the pharisee. Luke 7:37. The second, the woman who anointed him six days before the passover. Mark 14:8. The third, the sister of Lazarus, who anointed him in the house of Simon the leper, Matthew 26:6, 7. Chrysostom regards the two last as the same person.

Out of whom went seven devils. Some of the ancient fathers of the church understand this of the vices to which she had been addicted, as a demon of pride, of anger, lasciviousness, and desire; but in her regenerate state she became more eminent for virtue than she had been for vice, loving and honouring the Lord after his crucifixion, as in the days of his ministerial glory. She is considered as a woman of strong mind, good education, and liberal fortune. We are not bound to follow every opinion of venerable men. The elegant Luke says, seven demons: and why might not a demon give the number of seven, as well as another answer, — legion? This woman had followed the Saviour with many others from Galilee. Mark 15:40. Grace in her heart was stronger than the power of demons. She had watched with the holy women at the crucifixion, and was honoured as the first to announce his resurrection. Matthew 28:1.

2. Certain women—And this was suitable and right. For must the ministry to Jesus be confined to the male sex alone? These women, however, could serve Jesus in no fashion or character like the apostles, but unofficially and purely according to the full spontaneous dictates of a devout heart. Evil spirits and infirmities—So that evil spirits and infirmities are not the same thing. Devils and diseases may combine, but they are not identical. Mary called Magdalene—So called from Magdala, now Medjil, a town on the west side of Lake Gennesaret. See map at page 62, vol. i, and note on Matthew 14:34.

Luke makes mention of Mary here for the first time, and that in such a manner as clearly to imply that she is not the same as the sinful woman in the last chapter. Her native town is but a few miles from Capernaum, and she had met the Saviour and experienced his miraculous mercy. That her life had been unchaste, is a perfectly unauthorized notion. If we should infer any special sin from her demoniac possession, we should be as inclined to select sorcery as unchastity.

To sorcery the Jews, after the captivity, resorted as a dark substitute for their ancient Divine revelations and prophetic guidance; and hence it was, perhaps, that their persons became liable to demoniac possession; a result of which modern Spiritism might well beware. Seven devils—Words of mysterious but terrible import! Seven may be a symbolical and indefinite number to indicate the complete evil control under which Mary had come. See sup., note to chap. 6. Redeemed by Jesus, she now gratefully came from under the despotism of her demoniac masters into the blessed service of a divine Lord.

CHAPTER 8. Verse 2. Mary, called Magdalene. — She was of Magdala, a town of Galilee. That she was a person of respectable circumstances, appears from her being here mentioned with Joanna, the wife of Herod’s steward, Susanna, and others who ministered to him of their substance. — Her always being placed first when other women, even those of some rank are mentioned, indicates also that she was not of the lower class; and as to her character, that cannot be proved to have been manifestly evil from the circumstance of her having been possessed with devils, unless it could be proved that all possessions implied particular guilt in the persons so afflicted. Such an affliction indeed could not exist but among fallen creatures, and only in their unregenerate state; but that it argued any specific depravity does not appear.

Verse 3. Herod’s steward] Though the original word, epitropov, signifies sometimes the inspector or overseer of a province, and sometimes a tutor of children, yet here it seems to signify the overseer of Herod’s domestic affairs: the steward of his household. Steward of the household was an office in the king’s palace by s. 24, of Hen. VIII. The person is now entitled lord steward of the king’s household, and the office is, I believe, more honourable and of more importance than when it was first created. Junius derives the word from the Islandic stivardur, which is compounded of stia, work, and vardur, a keeper, or overseer: hence our words, warder, warden, ward, guard, guardian, &c. The Greek word in Hebrew letters is frequent in the rabbinical writings, µwpwdcypa, and signifies among them the deputy ruler of a province. See Clarke on “Luke 16:1”. In the Islandic version, it is forsionarmanns.

Unto him] Instead of autw, to him, meaning Christ, many of the best MSS. and versions have autoiv, to them, meaning both our Lord and the twelve apostles, see Luke 8:1. This is unquestionably the true meaning. Christ receives these assistances and ministrations, says pious Quesnel,-

1. To honour poverty by subjecting himself to it.

2. To humble himself in receiving from his creatures.

3. That he may teach the ministers of the Gospel to depend on the providence of their heavenly Father.

4. To make way for the gratitude of those he had healed. And,

5. That he might not be burthensome to the poor to whom he went to preach.

Verses 2, 3. And certain women — There were also some women with him; the monuments of his power and mercy, for they had been healed of evil spirits and infirmities — Some of them had been troubled in mind, and in a state of melancholy, through the influence of evil spirits, and others of them afflicted in body in different respects, and he had healed them all, and thereby had shown himself to be the physician of both soul and body. Mary, called Magdalene — Doubtless from Magdala, the place of her residence, which was a town in Galilee beyond Jordan. Matthew 15:39. She seems to have been a woman of high station and opulent fortune; being mentioned by Luke here even before Joanna, the wife of so great a man as Herod’s steward. Besides, the other evangelists, when they have occasion to speak of our Lord’s female friends, commonly assign the first place to Mary Magdalene. Susanna also seems to have been a person of some considerable rank and circumstances in life, as were probably most of the others here referred to. These pious women, deeply sensible of the obligations which they were under to Jesus, for the deliverances he had wrought out for them, and the great blessings which they had received through his heavenly doctrine and holy example, were concerned to render unto him, in some measure, according to the goodness which he had shown them; and therefore ministered to his necessities. Mark, it must be observed, agrees with Luke in the circumstance of our Lord’s being supported by the charity of his friends. For, speaking of the women who were present at Christ’s crucifixion, he says, Luke 15:41, that when Jesus was in Galilee, they followed him, and ministered unto him of their substance. The evangelists nowhere else tell us in what way our Lord and his apostles were supported.

3. Joanna—The feminine of John, (see note on Luke 1:13,) and the same as Jane. Chuza… Herod’s steward—The manager of his property concerns and his household affairs. The royal residence of Herod Antipas, Sepphoris, which was the Roman capital of Galilee, stood near the centre of that province, on an elevated table-land but a small distance from Capernaum. From the mountain which separated it from the broad plain Nazareth was plainly visible. Hence Herod, the actual sovereign, and Jesus, the rightful sovereign by birth, were in close proximity. And hence the wife of Herod’s steward might easily hear of such miracles as the healing the centurion’s servant and the raising of the widow’s son at Nain. There were saints, perhaps, in Herod’s house, as there afterwards were in Caesar’s. See note on Matthew 14:2. Of their substance—These seem to be mentioned by Luke, including Mary Magdalene, as women of rank, wealth, and character. In a very incidental way he gives us to understand how the Son of man was as a man supported. He did not live by miracle. He commanded no stones to be made bread. The kingdom of God is to be built up, society is to be improved and renovated, not by miracle, but by the natural process of human agency.

§ 49.—PARABLE OF THE SOWER, 4-18.

(Matthew 13:1-23; Mark 4:1-20 )

Luke, after having in the previous paragraph stated the general progress and work of Jesus through Galilee, is either not solicitous of the order of the following events, or his sources of information did not enable him to know or form it. He places here first the Parable which we know from Matthew, in the parallel passage, to have been delivered the first of all his parables on the great day of the seven parables by the sea side. It was the first parabolic seed the great sower sowed.

Verse 3. Wife of Herod’s steward. — She might be a widow, or her husband might be favourable to Christ. Epitropos is a steward, agent, or manager, some think that here it means a treasurer as indeed it is rendered in the Arabic version.

Which ministered to him of their substance. — They had all, it seems, been healed by our Lord of evil spirits and infirmities, that is. some of evil spirits, and others of infirmities; and they showed their gratitude by ministering to the wants of our Lord, and those of his disciples who were in constant attendance upon him.

V. 4. Matthew 13:1; Mark 4:1.

Verses 4-15. And when much people were gathered together — To be instructed by his discourse, as well as to see, or be healed by, his miracles; and were come to him — In crowds; out of every city — In that part of the country; he spake by a parable — Having first, for greater conveniency of being better heard and less incommoded by them, entered into a ship, where he sat, and from thence taught them. A sower went out to sow, &c. — See this parable explained at large in the notes on Matthew 13:3-23; and Mark 4:3-20.

Ver. 4. He spake by a parable, as in Matthew 13. Variations of words occur in all the evangelists, because the Lord delivered the same doctrines in different parts of the land, and would vary his speech as occasions might require. Now, as Luke wrote his gospel from the dictates and gospels of the apostles, one would relate expressions as he heard them in one place, and another would relate them as he heard them in another place.

Verse 5. A sower went out to sow] See all this parable largely explained on Matthew 13:1-23.

Verses 4-15. And when much people were gathered together — To be instructed by his discourse, as well as to see, or be healed by, his miracles; and were come to him — In crowds; out of every city — In that part of the country; he spake by a parable — Having first, for greater conveniency of being better heard and less incommoded by them, entered into a ship, where he sat, and from thence taught them. A sower went out to sow, &c. — See this parable explained at large in the notes on Matthew 13:3-23; and Mark 4:3-20.

Verse 5. A sower went out, &c. — See the notes on Matthew 13:3-9.

Verses 4-15. And when much people were gathered together — To be instructed by his discourse, as well as to see, or be healed by, his miracles; and were come to him — In crowds; out of every city — In that part of the country; he spake by a parable — Having first, for greater conveniency of being better heard and less incommoded by them, entered into a ship, where he sat, and from thence taught them. A sower went out to sow, &c. — See this parable explained at large in the notes on Matthew 13:3-23; and Mark 4:3-20.

Verses 4-15. And when much people were gathered together — To be instructed by his discourse, as well as to see, or be healed by, his miracles; and were come to him — In crowds; out of every city — In that part of the country; he spake by a parable — Having first, for greater conveniency of being better heard and less incommoded by them, entered into a ship, where he sat, and from thence taught them. A sower went out to sow, &c. — See this parable explained at large in the notes on Matthew 13:3-23; and Mark 4:3-20.

Verses 4-15. And when much people were gathered together — To be instructed by his discourse, as well as to see, or be healed by, his miracles; and were come to him — In crowds; out of every city — In that part of the country; he spake by a parable — Having first, for greater conveniency of being better heard and less incommoded by them, entered into a ship, where he sat, and from thence taught them. A sower went out to sow, &c. — See this parable explained at large in the notes on Matthew 13:3-23; and Mark 4:3-20.

Verses 4-15. And when much people were gathered together — To be instructed by his discourse, as well as to see, or be healed by, his miracles; and were come to him — In crowds; out of every city — In that part of the country; he spake by a parable — Having first, for greater conveniency of being better heard and less incommoded by them, entered into a ship, where he sat, and from thence taught them. A sower went out to sow, &c. — See this parable explained at large in the notes on Matthew 13:3-23; and Mark 4:3-20.

Verses 4-15. And when much people were gathered together — To be instructed by his discourse, as well as to see, or be healed by, his miracles; and were come to him — In crowds; out of every city — In that part of the country; he spake by a parable — Having first, for greater conveniency of being better heard and less incommoded by them, entered into a ship, where he sat, and from thence taught them. A sower went out to sow, &c. — See this parable explained at large in the notes on Matthew 13:3-23; and Mark 4:3-20.

Ver. 10. That seeing they might not see. The true sense of these words is found, Acts 28:26.

Verses 4-15. And when much people were gathered together — To be instructed by his discourse, as well as to see, or be healed by, his miracles; and were come to him — In crowds; out of every city — In that part of the country; he spake by a parable — Having first, for greater conveniency of being better heard and less incommoded by them, entered into a ship, where he sat, and from thence taught them. A sower went out to sow, &c. — See this parable explained at large in the notes on Matthew 13:3-23; and Mark 4:3-20.

Verse 12. Those by the way side] Bishop PEARCE thinks that Luke by on here means sporoi, the seeds, though he acknowledges that he has never found such a word as sporoi in the plural number signifying seeds.

Verses 4-15. And when much people were gathered together — To be instructed by his discourse, as well as to see, or be healed by, his miracles; and were come to him — In crowds; out of every city — In that part of the country; he spake by a parable — Having first, for greater conveniency of being better heard and less incommoded by them, entered into a ship, where he sat, and from thence taught them. A sower went out to sow, &c. — See this parable explained at large in the notes on Matthew 13:3-23; and Mark 4:3-20.

Verses 4-15. And when much people were gathered together — To be instructed by his discourse, as well as to see, or be healed by, his miracles; and were come to him — In crowds; out of every city — In that part of the country; he spake by a parable — Having first, for greater conveniency of being better heard and less incommoded by them, entered into a ship, where he sat, and from thence taught them. A sower went out to sow, &c. — See this parable explained at large in the notes on Matthew 13:3-23; and Mark 4:3-20.

Verses 4-15. And when much people were gathered together — To be instructed by his discourse, as well as to see, or be healed by, his miracles; and were come to him — In crowds; out of every city — In that part of the country; he spake by a parable — Having first, for greater conveniency of being better heard and less incommoded by them, entered into a ship, where he sat, and from thence taught them. A sower went out to sow, &c. — See this parable explained at large in the notes on Matthew 13:3-23; and Mark 4:3-20.

V. 15. Who-keep it-Not like the highway side: And bring forth fruit-Not like the thorny ground: With perseverance-Not like the stony.

Verse 15. With patience.] Rather, with perseverance. The Greek word upomonh, which our translators render patience, properly signifies here, and in Romans 2:7, perseverance. The good ground, because it is good, strong and vigorous, continues to bear: bad or poor ground cannot produce a good crop, and besides it is very soon exhausted. The persons called the good ground in the text are filled with the power and influence of God, and therefore continue to bring forth fruit; i.e. they persevere in righteousness. From this we may learn that the perseverance of the saints, as it is termed, necessarily implies that they continue to bring forth fruit to the glory of God. Those who are not fruitful are not in a state of perseverance.

Verses 4-15. And when much people were gathered together — To be instructed by his discourse, as well as to see, or be healed by, his miracles; and were come to him — In crowds; out of every city — In that part of the country; he spake by a parable — Having first, for greater conveniency of being better heard and less incommoded by them, entered into a ship, where he sat, and from thence taught them. A sower went out to sow, &c. — See this parable explained at large in the notes on Matthew 13:3-23; and Mark 4:3-20.

V. 16. No man having lighted a candle-As if he had said, And let your good fruit appear openly. Matthew 5:15; Mark 4:21; Luke 11:33.

Verse 16. Lighted a candle] This is a repetition of a part of our Lord’s sermon on the mount. See the notes on Matthew 5:15; 10:26; and on Mark 4:21, 22.

Verses 16-18. No man, when he hath lighted a candle, &c. — See on Matthew 5:15; and Mark 4:21. Nothing is secret, &c. — See on Matthew 10:26. Take heed, therefore, how ye hear. In Mark 4:24, it is, Take heed what you hear. As it is the indispensable duty of all ministers of the Word to take heed what they preach, 1st, That their doctrine be true, that they may not deceive their hearers. 2d, That it be important, that they may not trifle with them: and, 3d, That it be suitable to their state and character; that they rightly divide the word of truth, and give to every description of hearers their portion of meat in due season; so it concerns all hearers to take heed what they hear. They must not take it for granted that what they hear is true, important, and suited to their state and character: but must bring it to the test of the Holy Scriptures, and examine it thereby; and for that purpose, must endeavour to make themselves well acquainted with the Scriptures: and if they find that, according to the divine oracles, the doctrine which they hear answers the above description, they must so take heed what they hear, as to attend to, and consider it well, that they may thoroughly understand and lay it to heart, and that it may have its designed effect upon their spirit and conduct.

But, according to Luke here, our Lord’s caution, inferred from the preceding parable, implied another thing equally important, Take heed how ye hear — 1st, That you do not hear so inattentively, and in such a prayerless state of mind, as not to understand, nor afterward meditate on what your hear, and so receive the seed as by the way-side. See on Matthew 13:19. 2d, That having heard, and understood in a measure what you heard, and being affected thereby, you do not rest in any ineffectual and transient impressions made on your mind, and therefore be offended and fall away in time of trial and temptation; but that the truth may take deep root in your mind, and that you may have root in yourself. See on Matthew 13:20, 21. Take heed, 3d, That you guard against the cares of the world, the love of deceitful riches, the vain pleasures of life, and desires after other things; those pernicious weeds, which in so many choke the springing blade, or forming ear, so that no fruit is brought forth to perfection. See on Matthew 13:22. But hear, 1st, In simplicity of intention, with a single eye to the glory of God and your own salvation, present and eternal. 2d, In sincerity of heart, truly and earnestly desiring to discover and put away every error and every sin, and to know and do the whole will of God. 3d, In humility, conscious that you are unworthy to know the great and important things revealed in the gospel, the will of God, and the way of salvation from such great misery to such great happiness, unworthy that God should speak to you by his Son, and his inspired prophets, apostles, and evangelists. 4th, With reverence, remembering it is God’s word, and you are in God’s presence and under God’s eye. 5th, With seriousness, persuaded the truth you hear is no light matter, but for your life, your better and everlasting life. Would you not hear with seriousness the advice of a skilful physician respecting your health, or of a lawyer concerning your property? And will you not hear with equal, nay, with greater seriousness what concerns you infinitely more? 6th, With deep attention: let no sentence, or even word, that is uttered escape you, and fail not afterward seriously to consider what you have heard, and to examine yourself thereby. 7th, With prayer, while hearing, and before and after you hear, for the spirit of wisdom and revelation, Ephesians 1:17: persuaded the things of God knoweth no man but by the Spirit of God, 2 Corinthians 2:11, 14. 8th, Hear with faith, firmly believing the certainty and importance of what is taught you from the oracles of God, always remembering the word preached does not profit those who hear it, in whom it is not mixed with faith, Hebrews 4:2. 9th, In love to the truth, though searching and cutting, though disagreeable to your mind, like a bitter medicine to your taste, or giving pain, like a lance which opens an imposthume. 10th, With meekness, with a calm, unruffled, peaceful mind, that what you hear may prove an ingrafted word able to save your soul, James 1:21. Above all, 11th, Hear with a fixed resolution, formed in the strength of grace, to be a doer of the word, and not a hearer only, to practise all you hear as far as you see it to be agreeable to the word and will of God. For whosoever hath, to him shall be given. See note on Matthew 13:12; and Mark 4:25.

Ver. 16. No man lighteth a candle — and putteth it under a bed. Calmet gives us from oriental travel a fac-simile of a bed, a sort of easy chair in which the sick, the weary, and the slothful might repose. Under the seat there might be a cupboard for utensils, candlesticks, &c. The idea of such beds seems more natural than that of a “bushel.”

16-18. Similar words were used in the Sermon on the Mount. They were appropriate on both occasions.

§ 45.—ATTEMPT OF THE MOTHER AND BROTHERS OF JESUS TO SEE HIM, 19-21. (See notes on Matthew 12:46-50; Mark 3:31-35.) § 50.—THE CROSSING OF GENNESARET, AND THE TEMPEST STILLED, 22-25. (See notes on Matthew 8:18-27; Mark 4:35-41.) § 51.—TWO DEMONIACS OF GADARA HEALED, 26-40.

The events 22-42 take place after the day of the seven parables, § 49. § 52.—RAISING OF JAIRUS’S DAUGHTER—THE WOMAN WITH A FLUX, 41-56. (See notes on Matthew 9:1, 10-26; Mark 5:22-43.) Jesus, after recrossing the lake, from dispossessing the demoniacs of Gadara, attends the feast given by Matthew in his honour to his brother publicans, and is in full tide of rebuke to the Pharisees who were cavilling at his eating in such company, when a sudden interruption takes place. No less a person than the Ruler of the Synagogue of Capernaum appears, prostrates himself before Jesus, and, announcing that his daughter of twelve years old is at the point of death, beseeches him that he will come and lay his hand upon her. Such is the ruler’s faith, (according to Mark 5:23,) that although he did not, like the centurion of Capernaum, say that Jesus could restore her at a distance, yet he held that he could by a touch of the hand. Luke and Mark make the ruler say that she is a dying; is at the point of death; Matthew makes him say even now dead. He may, in his importunity, have said all three. In finally saying that she was dead, he may, in his intense feeling, have overstated, or may have felt that her death would occur before Jesus could arrive. Or, finally, Matthew may have substantially condensed the statements of the ruler and the messengers from home into one. See our note on chapter 7:1.

Of Rulers of the Synagogue there sometimes appear to be several, as in Acts 13:15; and sometimes but one, who may have been president of the whole, as in Luke 13:14.

V. 17. For nothing is hid-Strive not to conceal it at all; for you can conceal nothing long. Matthew 10:26; Mark 4:22; Luke 12:2.

Verse 17. For nothing is secret, &c.] Whatever I teach you in private, ye shall teach publicly; and ye shall illustrate and explain every parable now delivered to the people.

Verses 16-18. No man, when he hath lighted a candle, &c. — See on Matthew 5:15; and Mark 4:21. Nothing is secret, &c. — See on Matthew 10:26. Take heed, therefore, how ye hear. In Mark 4:24, it is, Take heed what you hear. As it is the indispensable duty of all ministers of the Word to take heed what they preach, 1st, That their doctrine be true, that they may not deceive their hearers. 2d, That it be important, that they may not trifle with them: and, 3d, That it be suitable to their state and character; that they rightly divide the word of truth, and give to every description of hearers their portion of meat in due season; so it concerns all hearers to take heed what they hear. They must not take it for granted that what they hear is true, important, and suited to their state and character: but must bring it to the test of the Holy Scriptures, and examine it thereby; and for that purpose, must endeavour to make themselves well acquainted with the Scriptures: and if they find that, according to the divine oracles, the doctrine which they hear answers the above description, they must so take heed what they hear, as to attend to, and consider it well, that they may thoroughly understand and lay it to heart, and that it may have its designed effect upon their spirit and conduct.

But, according to Luke here, our Lord’s caution, inferred from the preceding parable, implied another thing equally important, Take heed how ye hear — 1st, That you do not hear so inattentively, and in such a prayerless state of mind, as not to understand, nor afterward meditate on what your hear, and so receive the seed as by the way-side. See on Matthew 13:19. 2d, That having heard, and understood in a measure what you heard, and being affected thereby, you do not rest in any ineffectual and transient impressions made on your mind, and therefore be offended and fall away in time of trial and temptation; but that the truth may take deep root in your mind, and that you may have root in yourself. See on Matthew 13:20, 21. Take heed, 3d, That you guard against the cares of the world, the love of deceitful riches, the vain pleasures of life, and desires after other things; those pernicious weeds, which in so many choke the springing blade, or forming ear, so that no fruit is brought forth to perfection. See on Matthew 13:22. But hear, 1st, In simplicity of intention, with a single eye to the glory of God and your own salvation, present and eternal. 2d, In sincerity of heart, truly and earnestly desiring to discover and put away every error and every sin, and to know and do the whole will of God. 3d, In humility, conscious that you are unworthy to know the great and important things revealed in the gospel, the will of God, and the way of salvation from such great misery to such great happiness, unworthy that God should speak to you by his Son, and his inspired prophets, apostles, and evangelists. 4th, With reverence, remembering it is God’s word, and you are in God’s presence and under God’s eye. 5th, With seriousness, persuaded the truth you hear is no light matter, but for your life, your better and everlasting life. Would you not hear with seriousness the advice of a skilful physician respecting your health, or of a lawyer concerning your property? And will you not hear with equal, nay, with greater seriousness what concerns you infinitely more? 6th, With deep attention: let no sentence, or even word, that is uttered escape you, and fail not afterward seriously to consider what you have heard, and to examine yourself thereby. 7th, With prayer, while hearing, and before and after you hear, for the spirit of wisdom and revelation, Ephesians 1:17: persuaded the things of God knoweth no man but by the Spirit of God, 2 Corinthians 2:11, 14. 8th, Hear with faith, firmly believing the certainty and importance of what is taught you from the oracles of God, always remembering the word preached does not profit those who hear it, in whom it is not mixed with faith, Hebrews 4:2. 9th, In love to the truth, though searching and cutting, though disagreeable to your mind, like a bitter medicine to your taste, or giving pain, like a lance which opens an imposthume. 10th, With meekness, with a calm, unruffled, peaceful mind, that what you hear may prove an ingrafted word able to save your soul, James 1:21. Above all, 11th, Hear with a fixed resolution, formed in the strength of grace, to be a doer of the word, and not a hearer only, to practise all you hear as far as you see it to be agreeable to the word and will of God. For whosoever hath, to him shall be given. See note on Matthew 13:12; and Mark 4:25.

16-18. Similar words were used in the Sermon on the Mount. They were appropriate on both occasions.

§ 45.—ATTEMPT OF THE MOTHER AND BROTHERS OF JESUS TO SEE HIM, 19-21. (See notes on Matthew 12:46-50; Mark 3:31-35.) § 50.—THE CROSSING OF GENNESARET, AND THE TEMPEST STILLED, 22-25. (See notes on Matthew 8:18-27; Mark 4:35-41.) § 51.—TWO DEMONIACS OF GADARA HEALED, 26-40.

The events 22-42 take place after the day of the seven parables, § 49. § 52.—RAISING OF JAIRUS’S DAUGHTER—THE WOMAN WITH A FLUX, 41-56. (See notes on Matthew 9:1, 10-26; Mark 5:22-43.) Jesus, after recrossing the lake, from dispossessing the demoniacs of Gadara, attends the feast given by Matthew in his honour to his brother publicans, and is in full tide of rebuke to the Pharisees who were cavilling at his eating in such company, when a sudden interruption takes place. No less a person than the Ruler of the Synagogue of Capernaum appears, prostrates himself before Jesus, and, announcing that his daughter of twelve years old is at the point of death, beseeches him that he will come and lay his hand upon her. Such is the ruler’s faith, (according to Mark 5:23,) that although he did not, like the centurion of Capernaum, say that Jesus could restore her at a distance, yet he held that he could by a touch of the hand. Luke and Mark make the ruler say that she is a dying; is at the point of death; Matthew makes him say even now dead. He may, in his importunity, have said all three. In finally saying that she was dead, he may, in his intense feeling, have overstated, or may have felt that her death would occur before Jesus could arrive. Or, finally, Matthew may have substantially condensed the statements of the ruler and the messengers from home into one. See our note on chapter 7:1.

Of Rulers of the Synagogue there sometimes appear to be several, as in Acts 13:15; and sometimes but one, who may have been president of the whole, as in Luke 13:14.

V. 18. The word commonly translated seemeth, wherever it occurs, does not weaken, but greatly strengthens the sense. Matthew 13:12; Mark 4:25; Luke 19:26.

Verse 18. Even that which he seemeth to have.] Or rather, even what he hath. ~odokei ecein, rendered by our common version, what he seemeth to have, seems to me to contradict itself. Let us examine this subject a little.

1. To seem to have a thing, is only to have it in appearance, and not in reality; but what is possessed in appearance only can only be taken away in appearance; therefore on the one side there is no gain, and on the other side no loss. On this ground, the text speaks just nothing.

2. It is evident that o dokei ecein, what he seemeth to have, here, is equivalent to o ecei, what he hath, in the parallel places, Mark 4:25; Matthew 13:12; 25:29; and in Luke 19:26.

3. It is evident, also, that these persons had something which might be taken away from them. For 1. The word of God, the Divine seed, was planted in their hearts. 2. It had already produced some good effects; but they permitted the devil, the cares of the world, the desire of riches, and the love of pleasure, to destroy its produce.

4. The word dokein is often an expletive: so Xenophon in Hellen, vi. oti edokei patikov filov autoiv, Because he seemed to be (i.e. WAS) their father’s friend. So in his Œeon. Among the cities that seemed to be (dokousaiv, actually were) at war. So Athenæus, lib. vi. chap. 4. They who seemed to be (dokountev, who really were) the most opulent, drank out of brazen cups.

5. It often strengthens the sense, and is thus used by the very best Greek writers. ULPIAN, in one of his notes on Demosthenes’ Orat. Olinth. 1, quoted by Bishop PEARCE, says expressly, to dokein ou pantwv epi amfibolou tattousin oi palaioi, alla pollakiv kai epi tou alhqeuein. The word dokein is used by the ancients to express, not always what is doubtful, but oftentimes what is true and certain. And this is manifestly its meaning in Matthew 3:9; Luke 22:24; John 5:39; 1 Corinthians 7:40; 10:12; 11:16; Galatians 2:9; Philippians 3:4; and in the text. See these meanings of the word established beyond the possibility of successful contradiction, in Bishop PEARCE’S notes on Mark 10:42, and in KYPKE in loc. See also the notes on Matthew 13:12.

Verses 16-18. No man, when he hath lighted a candle, &c. — See on Matthew 5:15; and Mark 4:21. Nothing is secret, &c. — See on Matthew 10:26. Take heed, therefore, how ye hear. In Mark 4:24, it is, Take heed what you hear. As it is the indispensable duty of all ministers of the Word to take heed what they preach, 1st, That their doctrine be true, that they may not deceive their hearers. 2d, That it be important, that they may not trifle with them: and, 3d, That it be suitable to their state and character; that they rightly divide the word of truth, and give to every description of hearers their portion of meat in due season; so it concerns all hearers to take heed what they hear. They must not take it for granted that what they hear is true, important, and suited to their state and character: but must bring it to the test of the Holy Scriptures, and examine it thereby; and for that purpose, must endeavour to make themselves well acquainted with the Scriptures: and if they find that, according to the divine oracles, the doctrine which they hear answers the above description, they must so take heed what they hear, as to attend to, and consider it well, that they may thoroughly understand and lay it to heart, and that it may have its designed effect upon their spirit and conduct.

But, according to Luke here, our Lord’s caution, inferred from the preceding parable, implied another thing equally important, Take heed how ye hear — 1st, That you do not hear so inattentively, and in such a prayerless state of mind, as not to understand, nor afterward meditate on what your hear, and so receive the seed as by the way-side. See on Matthew 13:19. 2d, That having heard, and understood in a measure what you heard, and being affected thereby, you do not rest in any ineffectual and transient impressions made on your mind, and therefore be offended and fall away in time of trial and temptation; but that the truth may take deep root in your mind, and that you may have root in yourself. See on Matthew 13:20, 21. Take heed, 3d, That you guard against the cares of the world, the love of deceitful riches, the vain pleasures of life, and desires after other things; those pernicious weeds, which in so many choke the springing blade, or forming ear, so that no fruit is brought forth to perfection. See on Matthew 13:22. But hear, 1st, In simplicity of intention, with a single eye to the glory of God and your own salvation, present and eternal. 2d, In sincerity of heart, truly and earnestly desiring to discover and put away every error and every sin, and to know and do the whole will of God. 3d, In humility, conscious that you are unworthy to know the great and important things revealed in the gospel, the will of God, and the way of salvation from such great misery to such great happiness, unworthy that God should speak to you by his Son, and his inspired prophets, apostles, and evangelists. 4th, With reverence, remembering it is God’s word, and you are in God’s presence and under God’s eye. 5th, With seriousness, persuaded the truth you hear is no light matter, but for your life, your better and everlasting life. Would you not hear with seriousness the advice of a skilful physician respecting your health, or of a lawyer concerning your property? And will you not hear with equal, nay, with greater seriousness what concerns you infinitely more? 6th, With deep attention: let no sentence, or even word, that is uttered escape you, and fail not afterward seriously to consider what you have heard, and to examine yourself thereby. 7th, With prayer, while hearing, and before and after you hear, for the spirit of wisdom and revelation, Ephesians 1:17: persuaded the things of God knoweth no man but by the Spirit of God, 2 Corinthians 2:11, 14. 8th, Hear with faith, firmly believing the certainty and importance of what is taught you from the oracles of God, always remembering the word preached does not profit those who hear it, in whom it is not mixed with faith, Hebrews 4:2. 9th, In love to the truth, though searching and cutting, though disagreeable to your mind, like a bitter medicine to your taste, or giving pain, like a lance which opens an imposthume. 10th, With meekness, with a calm, unruffled, peaceful mind, that what you hear may prove an ingrafted word able to save your soul, James 1:21. Above all, 11th, Hear with a fixed resolution, formed in the strength of grace, to be a doer of the word, and not a hearer only, to practise all you hear as far as you see it to be agreeable to the word and will of God. For whosoever hath, to him shall be given. See note on Matthew 13:12; and Mark 4:25.

16-18. Similar words were used in the Sermon on the Mount. They were appropriate on both occasions.

§ 45.—ATTEMPT OF THE MOTHER AND BROTHERS OF JESUS TO SEE HIM, 19-21. (See notes on Matthew 12:46-50; Mark 3:31-35.) § 50.—THE CROSSING OF GENNESARET, AND THE TEMPEST STILLED, 22-25. (See notes on Matthew 8:18-27; Mark 4:35-41.) § 51.—TWO DEMONIACS OF GADARA HEALED, 26-40.

The events 22-42 take place after the day of the seven parables, § 49. § 52.—RAISING OF JAIRUS’S DAUGHTER—THE WOMAN WITH A FLUX, 41-56. (See notes on Matthew 9:1, 10-26; Mark 5:22-43.) Jesus, after recrossing the lake, from dispossessing the demoniacs of Gadara, attends the feast given by Matthew in his honour to his brother publicans, and is in full tide of rebuke to the Pharisees who were cavilling at his eating in such company, when a sudden interruption takes place. No less a person than the Ruler of the Synagogue of Capernaum appears, prostrates himself before Jesus, and, announcing that his daughter of twelve years old is at the point of death, beseeches him that he will come and lay his hand upon her. Such is the ruler’s faith, (according to Mark 5:23,) that although he did not, like the centurion of Capernaum, say that Jesus could restore her at a distance, yet he held that he could by a touch of the hand. Luke and Mark make the ruler say that she is a dying; is at the point of death; Matthew makes him say even now dead. He may, in his importunity, have said all three. In finally saying that she was dead, he may, in his intense feeling, have overstated, or may have felt that her death would occur before Jesus could arrive. Or, finally, Matthew may have substantially condensed the statements of the ruler and the messengers from home into one. See our note on chapter 7:1.

Of Rulers of the Synagogue there sometimes appear to be several, as in Acts 13:15; and sometimes but one, who may have been president of the whole, as in Luke 13:14.

V. 19. Matthew 12:46; Mark 3:31.

Verse 19. His mother and brethren] See the notes on Matthew 12:46, &c., and on Mark 3:31, &c.

Verses 19-21. Then came to him his mother, &c. — See the notes on Matthew 12:46-50; and on Mark 3:31. My mother and my brethren are they which hear the word of God and do it — In these words we have an important branch of the character and the great dignity and happiness of the true disciples of Christ. As they make conscience of embracing all proper opportunities of hearing the word of God, so they take heed what and how they hear, as directed in verse 18; and endeavour to hear it in the manner and spirit explained and inculcated in the last note. And their great honour and dignity is, 1st, That they are regarded and esteemed by the Lord Jesus as his nearest and dearest relations; they are not only his subjects and his servants, but his brethren, his spouse, his members. They bear his name and image, and share his nature. The consequence of which is, that the relation in which they stand to him shall subsist, when all the relations of flesh and blood shall have ceased for ever. 2d, They are unspeakably dear to him; he loves them above all other men, and it should seem above all angels. He has their welfare infinitely at heart; in all respects acts the part of a kinsman, in caring and providing for them: he sympathizes with them in their infirmities and afflictions, and takes a share in their joys and sorrows. 3d, He admits them into his presence, — to his table, and the rich provisions of his house, — allows them the nearest access to, and greatest intimacy and familiarity with himself. He converses and corresponds freely with them, and even dwells among them. 4th, He is not ashamed of them, although poor and mean. When he died, he left them rich legacies; and does not forget them now he is in his kingdom; but defends, supports, directs, and comforts them many ways; sends them many rich presents and donations; will confess them as his friends and relations before all the principalities and powers of the universe, and will have them all, at last, to live eternally with him. Now from this near relation, in which those that hear the word of God, and do it, stand to the Lord Jesus, and from the great regard he has for them, it is easy to infer that all such should consider themselves as being nearly related to each other, and therefore should be very dear to one another. Being the sons and daughters of the Lord Almighty, 2 Corinthians 6:18; and the brethren and sisters of his blessed Son, they are of course brethren and sisters to each other; not only bearing the same common name of Christian, but partaking of the same heavenly nature, and manifesting the same divine likeness, as the children of the same family generally resemble each other. And as their relation to each other, like that in which they stand to the Lord Jesus, shall subsist and be a firm bond of union among them, when all the relations merely human, and all the ties of nature, civil society, and worldly interest shall have ceased for ever; surely a consideration of this ought to make them esteem and love each other with pure hearts fervently, notwithstanding any little difference of opinion, or mode of worship, or such like circumstance which may have place among them. And they should show how dear they are to each other every way in their power; and in particular by their delighting in each other’s company, and being free and familiar with each other, and by cultivating a spirit of sympathy and fellow-feeling with and toward one another; never being ashamed of each other, however poor or despised by the world; but acknowledging, supporting, and comforting one another, as children of the same family, and members of the same body; and, above all, always endeavouring to keep the unity of the Spirit in the bond of peace.

Verse 19. His mother and his brethren. — See the notes on Matthew 12:46-50. Joseph not being mentioned, renders it probable that he had died before our Lord entered upon his public ministry. In Mark 6:3, the family is enumerated; but no mention is made of Joseph. The mother and the brethren are here noticed, but there is no allusion to Joseph; and at the crucifixion Jesus commended his mother to the care of John, which appears a certain indication that she was a widow, and probably also that those usually called “the brethren” of our Lord, whether sons of Joseph by a former marriage, or of Joseph and Mary, or the sons of a sister, continued in a state of impenitence and unbelief.

Verses 19-21. Then came to him his mother, &c. — See the notes on Matthew 12:46-50; and on Mark 3:31. My mother and my brethren are they which hear the word of God and do it — In these words we have an important branch of the character and the great dignity and happiness of the true disciples of Christ. As they make conscience of embracing all proper opportunities of hearing the word of God, so they take heed what and how they hear, as directed in verse 18; and endeavour to hear it in the manner and spirit explained and inculcated in the last note. And their great honour and dignity is, 1st, That they are regarded and esteemed by the Lord Jesus as his nearest and dearest relations; they are not only his subjects and his servants, but his brethren, his spouse, his members. They bear his name and image, and share his nature. The consequence of which is, that the relation in which they stand to him shall subsist, when all the relations of flesh and blood shall have ceased for ever. 2d, They are unspeakably dear to him; he loves them above all other men, and it should seem above all angels. He has their welfare infinitely at heart; in all respects acts the part of a kinsman, in caring and providing for them: he sympathizes with them in their infirmities and afflictions, and takes a share in their joys and sorrows. 3d, He admits them into his presence, — to his table, and the rich provisions of his house, — allows them the nearest access to, and greatest intimacy and familiarity with himself. He converses and corresponds freely with them, and even dwells among them. 4th, He is not ashamed of them, although poor and mean. When he died, he left them rich legacies; and does not forget them now he is in his kingdom; but defends, supports, directs, and comforts them many ways; sends them many rich presents and donations; will confess them as his friends and relations before all the principalities and powers of the universe, and will have them all, at last, to live eternally with him. Now from this near relation, in which those that hear the word of God, and do it, stand to the Lord Jesus, and from the great regard he has for them, it is easy to infer that all such should consider themselves as being nearly related to each other, and therefore should be very dear to one another. Being the sons and daughters of the Lord Almighty, 2 Corinthians 6:18; and the brethren and sisters of his blessed Son, they are of course brethren and sisters to each other; not only bearing the same common name of Christian, but partaking of the same heavenly nature, and manifesting the same divine likeness, as the children of the same family generally resemble each other. And as their relation to each other, like that in which they stand to the Lord Jesus, shall subsist and be a firm bond of union among them, when all the relations merely human, and all the ties of nature, civil society, and worldly interest shall have ceased for ever; surely a consideration of this ought to make them esteem and love each other with pure hearts fervently, notwithstanding any little difference of opinion, or mode of worship, or such like circumstance which may have place among them. And they should show how dear they are to each other every way in their power; and in particular by their delighting in each other’s company, and being free and familiar with each other, and by cultivating a spirit of sympathy and fellow-feeling with and toward one another; never being ashamed of each other, however poor or despised by the world; but acknowledging, supporting, and comforting one another, as children of the same family, and members of the same body; and, above all, always endeavouring to keep the unity of the Spirit in the bond of peace.

Verses 19-21. Then came to him his mother, &c. — See the notes on Matthew 12:46-50; and on Mark 3:31. My mother and my brethren are they which hear the word of God and do it — In these words we have an important branch of the character and the great dignity and happiness of the true disciples of Christ. As they make conscience of embracing all proper opportunities of hearing the word of God, so they take heed what and how they hear, as directed in verse 18; and endeavour to hear it in the manner and spirit explained and inculcated in the last note. And their great honour and dignity is, 1st, That they are regarded and esteemed by the Lord Jesus as his nearest and dearest relations; they are not only his subjects and his servants, but his brethren, his spouse, his members. They bear his name and image, and share his nature. The consequence of which is, that the relation in which they stand to him shall subsist, when all the relations of flesh and blood shall have ceased for ever. 2d, They are unspeakably dear to him; he loves them above all other men, and it should seem above all angels. He has their welfare infinitely at heart; in all respects acts the part of a kinsman, in caring and providing for them: he sympathizes with them in their infirmities and afflictions, and takes a share in their joys and sorrows. 3d, He admits them into his presence, — to his table, and the rich provisions of his house, — allows them the nearest access to, and greatest intimacy and familiarity with himself. He converses and corresponds freely with them, and even dwells among them. 4th, He is not ashamed of them, although poor and mean. When he died, he left them rich legacies; and does not forget them now he is in his kingdom; but defends, supports, directs, and comforts them many ways; sends them many rich presents and donations; will confess them as his friends and relations before all the principalities and powers of the universe, and will have them all, at last, to live eternally with him. Now from this near relation, in which those that hear the word of God, and do it, stand to the Lord Jesus, and from the great regard he has for them, it is easy to infer that all such should consider themselves as being nearly related to each other, and therefore should be very dear to one another. Being the sons and daughters of the Lord Almighty, 2 Corinthians 6:18; and the brethren and sisters of his blessed Son, they are of course brethren and sisters to each other; not only bearing the same common name of Christian, but partaking of the same heavenly nature, and manifesting the same divine likeness, as the children of the same family generally resemble each other. And as their relation to each other, like that in which they stand to the Lord Jesus, shall subsist and be a firm bond of union among them, when all the relations merely human, and all the ties of nature, civil society, and worldly interest shall have ceased for ever; surely a consideration of this ought to make them esteem and love each other with pure hearts fervently, notwithstanding any little difference of opinion, or mode of worship, or such like circumstance which may have place among them. And they should show how dear they are to each other every way in their power; and in particular by their delighting in each other’s company, and being free and familiar with each other, and by cultivating a spirit of sympathy and fellow-feeling with and toward one another; never being ashamed of each other, however poor or despised by the world; but acknowledging, supporting, and comforting one another, as children of the same family, and members of the same body; and, above all, always endeavouring to keep the unity of the Spirit in the bond of peace.

V. 22. Matthew 8:23; Mark 4:35.

Verse 22. Let us go over, &c.] See Clarke on “Matthew 8:24”, &c., and see on Mark 4:36-41.

Verses 22-25. It came to pass on a certain day — According to Mark, the same day, when the evening was come; he went into a ship with his disciples — With a view to cross the lake. And they launched forth — Attended by a number of other little boats, which were full of people, Mark 4:36. But as they sailed, he fell asleep — In the stern of the vessel, fatigued with the work of the day. And there came down a storm, &c. — The weather suddenly changed, and a storm came on, which threatened to sink them to the bottom. The tempest increased the horrors of the night; the sky lowered; the wind roared, the sea and clouds were driven with the fury of the storm. Now they were tossed up to the top of the billows, then sunk down to the bottom of the deep, buried among the waves. The disciples exerted their utmost skill in managing their vessel, but to no purpose; the waves, breaking in, filled her so that she began to sink. Being now on the very brink of perishing, and ready to give themselves up for lost, they ran to Jesus, crying out, Master, master, we perish. Then he arose and rebuked the wind — Which instantly became silent; and the raging of the water — The huge waves of which sunk down on every side in a moment. And there was a calm — The sea was perfectly still around them, and not a breath of wind moved, nor was the least sound heard, except from the oars and sails of the boats which composed this little fleet. And he said unto them, Where is your faith? — In Mark it is, How is it that ye have no faith? As if he had said, After having seen me perform so many miracles, it is extremely culpable in you to be thus overcome with fear. Did you doubt my power to protect you? When they first awoke him, and before he had stilled the storm, he said, Why are ye fearful, O ye of little faith? but their confusion and dismay, it seems, prevented their deriving any benefit from the rebuke: he therefore now repeats it, when the storm was over, and they had leisure to attend to it: and doubtless it contributed to make them more sensible of the evil of their fear. And they being afraid, wondered, &c. — When by the continuance of the calm they found what a great miracle was wrought, they were inexpressibly amazed, and their amazement was mixed with fear, because he had rebuked them so sharply. See this miracle more fully elucidated, on Matthew 8:23-27; and Mark 4:35-41.

Verse 22. He went into a ship. — See the notes on Matthew 8:23-27.

Verse 23. There came down a storm of wind-and they-were in jeopardy.] This is a parallel passage to that in Jonah 1:4. There was a mighty tempest in the sea, so that the ship was like to be broken: the latter clause of which is thus translated by the Septuagint: kai to ploion ekinduneue tou suntribhnai, And the ship was in the utmost danger of being dashed to pieces. This is exactly the state of the disciples here; and it is remarkable that the very same word, ekinduneuon, which we translate, were in jeopardy, is used by the evangelist, which is found in the Greek version above quoted. The word jeopardy, an inexpressive French term, and utterly unfit for the place which it now occupies, is properly the exclamation of a disappointed gamester, Jeu perdu! The game is lost! or, j’ai perdu! I have lost! i.e. the game.

Verses 22-25. It came to pass on a certain day — According to Mark, the same day, when the evening was come; he went into a ship with his disciples — With a view to cross the lake. And they launched forth — Attended by a number of other little boats, which were full of people, Mark 4:36. But as they sailed, he fell asleep — In the stern of the vessel, fatigued with the work of the day. And there came down a storm, &c. — The weather suddenly changed, and a storm came on, which threatened to sink them to the bottom. The tempest increased the horrors of the night; the sky lowered; the wind roared, the sea and clouds were driven with the fury of the storm. Now they were tossed up to the top of the billows, then sunk down to the bottom of the deep, buried among the waves. The disciples exerted their utmost skill in managing their vessel, but to no purpose; the waves, breaking in, filled her so that she began to sink. Being now on the very brink of perishing, and ready to give themselves up for lost, they ran to Jesus, crying out, Master, master, we perish. Then he arose and rebuked the wind — Which instantly became silent; and the raging of the water — The huge waves of which sunk down on every side in a moment. And there was a calm — The sea was perfectly still around them, and not a breath of wind moved, nor was the least sound heard, except from the oars and sails of the boats which composed this little fleet. And he said unto them, Where is your faith? — In Mark it is, How is it that ye have no faith? As if he had said, After having seen me perform so many miracles, it is extremely culpable in you to be thus overcome with fear. Did you doubt my power to protect you? When they first awoke him, and before he had stilled the storm, he said, Why are ye fearful, O ye of little faith? but their confusion and dismay, it seems, prevented their deriving any benefit from the rebuke: he therefore now repeats it, when the storm was over, and they had leisure to attend to it: and doubtless it contributed to make them more sensible of the evil of their fear. And they being afraid, wondered, &c. — When by the continuance of the calm they found what a great miracle was wrought, they were inexpressibly amazed, and their amazement was mixed with fear, because he had rebuked them so sharply. See this miracle more fully elucidated, on Matthew 8:23-27; and Mark 4:35-41.

Verses 22-25. It came to pass on a certain day — According to Mark, the same day, when the evening was come; he went into a ship with his disciples — With a view to cross the lake. And they launched forth — Attended by a number of other little boats, which were full of people, Mark 4:36. But as they sailed, he fell asleep — In the stern of the vessel, fatigued with the work of the day. And there came down a storm, &c. — The weather suddenly changed, and a storm came on, which threatened to sink them to the bottom. The tempest increased the horrors of the night; the sky lowered; the wind roared, the sea and clouds were driven with the fury of the storm. Now they were tossed up to the top of the billows, then sunk down to the bottom of the deep, buried among the waves. The disciples exerted their utmost skill in managing their vessel, but to no purpose; the waves, breaking in, filled her so that she began to sink. Being now on the very brink of perishing, and ready to give themselves up for lost, they ran to Jesus, crying out, Master, master, we perish. Then he arose and rebuked the wind — Which instantly became silent; and the raging of the water — The huge waves of which sunk down on every side in a moment. And there was a calm — The sea was perfectly still around them, and not a breath of wind moved, nor was the least sound heard, except from the oars and sails of the boats which composed this little fleet. And he said unto them, Where is your faith? — In Mark it is, How is it that ye have no faith? As if he had said, After having seen me perform so many miracles, it is extremely culpable in you to be thus overcome with fear. Did you doubt my power to protect you? When they first awoke him, and before he had stilled the storm, he said, Why are ye fearful, O ye of little faith? but their confusion and dismay, it seems, prevented their deriving any benefit from the rebuke: he therefore now repeats it, when the storm was over, and they had leisure to attend to it: and doubtless it contributed to make them more sensible of the evil of their fear. And they being afraid, wondered, &c. — When by the continuance of the calm they found what a great miracle was wrought, they were inexpressibly amazed, and their amazement was mixed with fear, because he had rebuked them so sharply. See this miracle more fully elucidated, on Matthew 8:23-27; and Mark 4:35-41.

Verse 25. Where is your faith?] Ye have a power to believe, and yet do not exercise it! Depend on God. Ye have little faith, (Matthew 8:26,) because you do not use the grace which I have already given you. Many are looking for more faith without using that which they have. It is as possible to hide this talent as any other.

Verses 22-25. It came to pass on a certain day — According to Mark, the same day, when the evening was come; he went into a ship with his disciples — With a view to cross the lake. And they launched forth — Attended by a number of other little boats, which were full of people, Mark 4:36. But as they sailed, he fell asleep — In the stern of the vessel, fatigued with the work of the day. And there came down a storm, &c. — The weather suddenly changed, and a storm came on, which threatened to sink them to the bottom. The tempest increased the horrors of the night; the sky lowered; the wind roared, the sea and clouds were driven with the fury of the storm. Now they were tossed up to the top of the billows, then sunk down to the bottom of the deep, buried among the waves. The disciples exerted their utmost skill in managing their vessel, but to no purpose; the waves, breaking in, filled her so that she began to sink. Being now on the very brink of perishing, and ready to give themselves up for lost, they ran to Jesus, crying out, Master, master, we perish. Then he arose and rebuked the wind — Which instantly became silent; and the raging of the water — The huge waves of which sunk down on every side in a moment. And there was a calm — The sea was perfectly still around them, and not a breath of wind moved, nor was the least sound heard, except from the oars and sails of the boats which composed this little fleet. And he said unto them, Where is your faith? — In Mark it is, How is it that ye have no faith? As if he had said, After having seen me perform so many miracles, it is extremely culpable in you to be thus overcome with fear. Did you doubt my power to protect you? When they first awoke him, and before he had stilled the storm, he said, Why are ye fearful, O ye of little faith? but their confusion and dismay, it seems, prevented their deriving any benefit from the rebuke: he therefore now repeats it, when the storm was over, and they had leisure to attend to it: and doubtless it contributed to make them more sensible of the evil of their fear. And they being afraid, wondered, &c. — When by the continuance of the calm they found what a great miracle was wrought, they were inexpressibly amazed, and their amazement was mixed with fear, because he had rebuked them so sharply. See this miracle more fully elucidated, on Matthew 8:23-27; and Mark 4:35-41.

V. 26. Matthew 8:28; Mark 5:1.

Verse 26. The country of the Gedarenes] Or, according to several MSS., Gerasenes or Gergasenes. See Clarke on “Matthew 8:28”, and see Clarke on “Mark 5:1”.

Verses 26-39. See the contents of these verses explained at large, on Matthew 8:28-34; and Mark 5:1-17. I beseech thee, torment me not — Let me continue where I am, and do not, before my time, cast me into the place of torments. For he had commanded the unclean spirit to come out of the man — Being moved with pity at the sight of such a miserable spectacle; for oftentimes it had caught him — Therefore our compassionate Lord had made the more haste to cast it out. That he would not command them to go into the deep — This expression, the deep, in English, is invariably, the sea. In this sense it occurs often in Scripture. We find it in this gospel, Luke 5:4, where the Greek word, so rendered, is, to baqov. That the sea is not meant here, is evident; for to the sea the demons went of themselves, when permitted, at their own request, to enter into the swine. The word abussov, here used, evidently signifies the place where the wicked spirits are punished, as it does likewise Revelation 20:3, where it is translated, the bottomless pit. Indeed, it properly denotes a place without a bottom, or so deep that it cannot be fathomed. The Greeks describe their Tartarus in this manner: and the Jews, when they wrote in Greek, did not scruple to adopt their expressions, because they were universally understood. There was a herd of many swine feeding — Within their view, though at a distance. They besought him to suffer them to enter into them — Not that they could have any more ease in the swine than out of them: for had that been the case, they would not so soon have dislodged themselves, destroying the herd.

Verse 26. Country of the Gadarenes. — See notes on Matthew 8:28, &c. For the additional circumstances mentioned by St. Mark, see Mark 5:1, &c. St. Luke adds, they besought him that he would not command them to go out into the deep, the abyss, eiv thn abusson, the place of wicked spirits, whether evil angels or the disembodied spirits of wicked men. It signifies that part of hades where the wicked are reserved to the judgment of the great day, but from which the devil and his angels are suffered sometimes to emerge, in order to pursue their malicious works on earth. Under what rules this is done, we know not; all here is mystery; but the Scriptures reveal the facts, and they teach us also, for our comfort, that the keys of hades are in the hands of our Saviour.

Verse 27. A certain man] See the case of this demoniac considered at large, on the parallel places, Matthew 8:28-34; Mark 5:1-20. In India deranged persons walk at liberty through the streets and country in all manner of dresses; sometimes entirely naked; and often perish while strolling from place to place. It is the same in Ireland, as there are no public asylums either there or in India for insane people.

Verses 26-39. See the contents of these verses explained at large, on Matthew 8:28-34; and Mark 5:1-17. I beseech thee, torment me not — Let me continue where I am, and do not, before my time, cast me into the place of torments. For he had commanded the unclean spirit to come out of the man — Being moved with pity at the sight of such a miserable spectacle; for oftentimes it had caught him — Therefore our compassionate Lord had made the more haste to cast it out. That he would not command them to go into the deep — This expression, the deep, in English, is invariably, the sea. In this sense it occurs often in Scripture. We find it in this gospel, Luke 5:4, where the Greek word, so rendered, is, to baqov. That the sea is not meant here, is evident; for to the sea the demons went of themselves, when permitted, at their own request, to enter into the swine. The word abussov, here used, evidently signifies the place where the wicked spirits are punished, as it does likewise Revelation 20:3, where it is translated, the bottomless pit. Indeed, it properly denotes a place without a bottom, or so deep that it cannot be fathomed. The Greeks describe their Tartarus in this manner: and the Jews, when they wrote in Greek, did not scruple to adopt their expressions, because they were universally understood. There was a herd of many swine feeding — Within their view, though at a distance. They besought him to suffer them to enter into them — Not that they could have any more ease in the swine than out of them: for had that been the case, they would not so soon have dislodged themselves, destroying the herd.

Ver. 27. A certain man which had devils. Illustrated in Mark 5:22.

Verse 28. Jesus, thou Son of God most high] The words Jesus and God are both omitted here by several MSS. I think it is very likely that the demons mentioned neither. They were constrained in a summary way to acknowledge his power; but it is probable they did not pronounce names which were of such dreadful import to themselves. The words which they spoke on the occasion seem to have been these, What is it to thee and me, O Son of the most high? See Clarke’s note on “Matthew 8:29”.

Verses 26-39. See the contents of these verses explained at large, on Matthew 8:28-34; and Mark 5:1-17. I beseech thee, torment me not — Let me continue where I am, and do not, before my time, cast me into the place of torments. For he had commanded the unclean spirit to come out of the man — Being moved with pity at the sight of such a miserable spectacle; for oftentimes it had caught him — Therefore our compassionate Lord had made the more haste to cast it out. That he would not command them to go into the deep — This expression, the deep, in English, is invariably, the sea. In this sense it occurs often in Scripture. We find it in this gospel, Luke 5:4, where the Greek word, so rendered, is, to baqov. That the sea is not meant here, is evident; for to the sea the demons went of themselves, when permitted, at their own request, to enter into the swine. The word abussov, here used, evidently signifies the place where the wicked spirits are punished, as it does likewise Revelation 20:3, where it is translated, the bottomless pit. Indeed, it properly denotes a place without a bottom, or so deep that it cannot be fathomed. The Greeks describe their Tartarus in this manner: and the Jews, when they wrote in Greek, did not scruple to adopt their expressions, because they were universally understood. There was a herd of many swine feeding — Within their view, though at a distance. They besought him to suffer them to enter into them — Not that they could have any more ease in the swine than out of them: for had that been the case, they would not so soon have dislodged themselves, destroying the herd.

V. 29. For many times it had caught him-Therefore our compassionate Lord made the more haste to cast him out.

Verses 26-39. See the contents of these verses explained at large, on Matthew 8:28-34; and Mark 5:1-17. I beseech thee, torment me not — Let me continue where I am, and do not, before my time, cast me into the place of torments. For he had commanded the unclean spirit to come out of the man — Being moved with pity at the sight of such a miserable spectacle; for oftentimes it had caught him — Therefore our compassionate Lord had made the more haste to cast it out. That he would not command them to go into the deep — This expression, the deep, in English, is invariably, the sea. In this sense it occurs often in Scripture. We find it in this gospel, Luke 5:4, where the Greek word, so rendered, is, to baqov. That the sea is not meant here, is evident; for to the sea the demons went of themselves, when permitted, at their own request, to enter into the swine. The word abussov, here used, evidently signifies the place where the wicked spirits are punished, as it does likewise Revelation 20:3, where it is translated, the bottomless pit. Indeed, it properly denotes a place without a bottom, or so deep that it cannot be fathomed. The Greeks describe their Tartarus in this manner: and the Jews, when they wrote in Greek, did not scruple to adopt their expressions, because they were universally understood. There was a herd of many swine feeding — Within their view, though at a distance. They besought him to suffer them to enter into them — Not that they could have any more ease in the swine than out of them: for had that been the case, they would not so soon have dislodged themselves, destroying the herd.

Verses 26-39. See the contents of these verses explained at large, on Matthew 8:28-34; and Mark 5:1-17. I beseech thee, torment me not — Let me continue where I am, and do not, before my time, cast me into the place of torments. For he had commanded the unclean spirit to come out of the man — Being moved with pity at the sight of such a miserable spectacle; for oftentimes it had caught him — Therefore our compassionate Lord had made the more haste to cast it out. That he would not command them to go into the deep — This expression, the deep, in English, is invariably, the sea. In this sense it occurs often in Scripture. We find it in this gospel, Luke 5:4, where the Greek word, so rendered, is, to baqov. That the sea is not meant here, is evident; for to the sea the demons went of themselves, when permitted, at their own request, to enter into the swine. The word abussov, here used, evidently signifies the place where the wicked spirits are punished, as it does likewise Revelation 20:3, where it is translated, the bottomless pit. Indeed, it properly denotes a place without a bottom, or so deep that it cannot be fathomed. The Greeks describe their Tartarus in this manner: and the Jews, when they wrote in Greek, did not scruple to adopt their expressions, because they were universally understood. There was a herd of many swine feeding — Within their view, though at a distance. They besought him to suffer them to enter into them — Not that they could have any more ease in the swine than out of them: for had that been the case, they would not so soon have dislodged themselves, destroying the herd.

V. 31. The abyss-That is, the bottomless pit.

Verse 31. And they besought him that he would not command them to go out into the deep.] In the Chaldaic philosophy, mention is made of certain material demons, who are permitted to wander about on the earth, and are horribly afraid of being sent into abysses and subterranean places. Psellus says, Deuteronomy Dæmonibus: “These material demons fearing to be sent into abysses, and standing in awe of the angels who send them thither, if even a man threaten to send them thither and pronounce the names of those angels whose office that is, it is inexpressible how much they will be affrighted and troubled. So great will their astonishment be, that they cannot discern the person that threatens them. And though it be some old woman or little old man that menaces them, yet so great is their fear that they depart as if the person who menaces had a power to kill them.” See Stanley’s Chaldaic Philosophy.

Verses 26-39. See the contents of these verses explained at large, on Matthew 8:28-34; and Mark 5:1-17. I beseech thee, torment me not — Let me continue where I am, and do not, before my time, cast me into the place of torments. For he had commanded the unclean spirit to come out of the man — Being moved with pity at the sight of such a miserable spectacle; for oftentimes it had caught him — Therefore our compassionate Lord had made the more haste to cast it out. That he would not command them to go into the deep — This expression, the deep, in English, is invariably, the sea. In this sense it occurs often in Scripture. We find it in this gospel, Luke 5:4, where the Greek word, so rendered, is, to baqov. That the sea is not meant here, is evident; for to the sea the demons went of themselves, when permitted, at their own request, to enter into the swine. The word abussov, here used, evidently signifies the place where the wicked spirits are punished, as it does likewise Revelation 20:3, where it is translated, the bottomless pit. Indeed, it properly denotes a place without a bottom, or so deep that it cannot be fathomed. The Greeks describe their Tartarus in this manner: and the Jews, when they wrote in Greek, did not scruple to adopt their expressions, because they were universally understood. There was a herd of many swine feeding — Within their view, though at a distance. They besought him to suffer them to enter into them — Not that they could have any more ease in the swine than out of them: for had that been the case, they would not so soon have dislodged themselves, destroying the herd.

V. 32. To enter into the swine-Not that they were any easier in the swine than out of them. Had it been so, they would not so soon have dislodged themselves, by destroying the herd.

Verses 26-39. See the contents of these verses explained at large, on Matthew 8:28-34; and Mark 5:1-17. I beseech thee, torment me not — Let me continue where I am, and do not, before my time, cast me into the place of torments. For he had commanded the unclean spirit to come out of the man — Being moved with pity at the sight of such a miserable spectacle; for oftentimes it had caught him — Therefore our compassionate Lord had made the more haste to cast it out. That he would not command them to go into the deep — This expression, the deep, in English, is invariably, the sea. In this sense it occurs often in Scripture. We find it in this gospel, Luke 5:4, where the Greek word, so rendered, is, to baqov. That the sea is not meant here, is evident; for to the sea the demons went of themselves, when permitted, at their own request, to enter into the swine. The word abussov, here used, evidently signifies the place where the wicked spirits are punished, as it does likewise Revelation 20:3, where it is translated, the bottomless pit. Indeed, it properly denotes a place without a bottom, or so deep that it cannot be fathomed. The Greeks describe their Tartarus in this manner: and the Jews, when they wrote in Greek, did not scruple to adopt their expressions, because they were universally understood. There was a herd of many swine feeding — Within their view, though at a distance. They besought him to suffer them to enter into them — Not that they could have any more ease in the swine than out of them: for had that been the case, they would not so soon have dislodged themselves, destroying the herd.

Verse 33. Then went the devils out of the man, and entered into the swine] Some critics and commentators would have us to understand all this of the man himself, who, they say, was a most outrageous maniac; and that, being permitted by our Lord, he ran after the swine, and drove them all down a precipice into the sea! This is solemn trifling indeed; or, at least, trifling with solemn things. It is impossible to read over the account, as given here by Luke, and admit this mode of explanation. The devils went out of the man, and entered into the swine; i.e. the madman ran after the swine! On this plan of interpretation there is nothing certain in the word of God; and every man may give it what meaning he pleases. Such comments are intolerable.

Verses 26-39. See the contents of these verses explained at large, on Matthew 8:28-34; and Mark 5:1-17. I beseech thee, torment me not — Let me continue where I am, and do not, before my time, cast me into the place of torments. For he had commanded the unclean spirit to come out of the man — Being moved with pity at the sight of such a miserable spectacle; for oftentimes it had caught him — Therefore our compassionate Lord had made the more haste to cast it out. That he would not command them to go into the deep — This expression, the deep, in English, is invariably, the sea. In this sense it occurs often in Scripture. We find it in this gospel, Luke 5:4, where the Greek word, so rendered, is, to baqov. That the sea is not meant here, is evident; for to the sea the demons went of themselves, when permitted, at their own request, to enter into the swine. The word abussov, here used, evidently signifies the place where the wicked spirits are punished, as it does likewise Revelation 20:3, where it is translated, the bottomless pit. Indeed, it properly denotes a place without a bottom, or so deep that it cannot be fathomed. The Greeks describe their Tartarus in this manner: and the Jews, when they wrote in Greek, did not scruple to adopt their expressions, because they were universally understood. There was a herd of many swine feeding — Within their view, though at a distance. They besought him to suffer them to enter into them — Not that they could have any more ease in the swine than out of them: for had that been the case, they would not so soon have dislodged themselves, destroying the herd.

Verse 34. They fled, and went and told it] apelqontev, They went, is omitted by almost every MS. of repute, and by the best of the ancient versions. Griesbach leaves it out, and with propriety too, as it is not likely that so correct a writer as Luke would say, They fled, and WENT and told it.

Verses 26-39. See the contents of these verses explained at large, on Matthew 8:28-34; and Mark 5:1-17. I beseech thee, torment me not — Let me continue where I am, and do not, before my time, cast me into the place of torments. For he had commanded the unclean spirit to come out of the man — Being moved with pity at the sight of such a miserable spectacle; for oftentimes it had caught him — Therefore our compassionate Lord had made the more haste to cast it out. That he would not command them to go into the deep — This expression, the deep, in English, is invariably, the sea. In this sense it occurs often in Scripture. We find it in this gospel, Luke 5:4, where the Greek word, so rendered, is, to baqov. That the sea is not meant here, is evident; for to the sea the demons went of themselves, when permitted, at their own request, to enter into the swine. The word abussov, here used, evidently signifies the place where the wicked spirits are punished, as it does likewise Revelation 20:3, where it is translated, the bottomless pit. Indeed, it properly denotes a place without a bottom, or so deep that it cannot be fathomed. The Greeks describe their Tartarus in this manner: and the Jews, when they wrote in Greek, did not scruple to adopt their expressions, because they were universally understood. There was a herd of many swine feeding — Within their view, though at a distance. They besought him to suffer them to enter into them — Not that they could have any more ease in the swine than out of them: for had that been the case, they would not so soon have dislodged themselves, destroying the herd.

Verses 26-39. See the contents of these verses explained at large, on Matthew 8:28-34; and Mark 5:1-17. I beseech thee, torment me not — Let me continue where I am, and do not, before my time, cast me into the place of torments. For he had commanded the unclean spirit to come out of the man — Being moved with pity at the sight of such a miserable spectacle; for oftentimes it had caught him — Therefore our compassionate Lord had made the more haste to cast it out. That he would not command them to go into the deep — This expression, the deep, in English, is invariably, the sea. In this sense it occurs often in Scripture. We find it in this gospel, Luke 5:4, where the Greek word, so rendered, is, to baqov. That the sea is not meant here, is evident; for to the sea the demons went of themselves, when permitted, at their own request, to enter into the swine. The word abussov, here used, evidently signifies the place where the wicked spirits are punished, as it does likewise Revelation 20:3, where it is translated, the bottomless pit. Indeed, it properly denotes a place without a bottom, or so deep that it cannot be fathomed. The Greeks describe their Tartarus in this manner: and the Jews, when they wrote in Greek, did not scruple to adopt their expressions, because they were universally understood. There was a herd of many swine feeding — Within their view, though at a distance. They besought him to suffer them to enter into them — Not that they could have any more ease in the swine than out of them: for had that been the case, they would not so soon have dislodged themselves, destroying the herd.

Verses 26-39. See the contents of these verses explained at large, on Matthew 8:28-34; and Mark 5:1-17. I beseech thee, torment me not — Let me continue where I am, and do not, before my time, cast me into the place of torments. For he had commanded the unclean spirit to come out of the man — Being moved with pity at the sight of such a miserable spectacle; for oftentimes it had caught him — Therefore our compassionate Lord had made the more haste to cast it out. That he would not command them to go into the deep — This expression, the deep, in English, is invariably, the sea. In this sense it occurs often in Scripture. We find it in this gospel, Luke 5:4, where the Greek word, so rendered, is, to baqov. That the sea is not meant here, is evident; for to the sea the demons went of themselves, when permitted, at their own request, to enter into the swine. The word abussov, here used, evidently signifies the place where the wicked spirits are punished, as it does likewise Revelation 20:3, where it is translated, the bottomless pit. Indeed, it properly denotes a place without a bottom, or so deep that it cannot be fathomed. The Greeks describe their Tartarus in this manner: and the Jews, when they wrote in Greek, did not scruple to adopt their expressions, because they were universally understood. There was a herd of many swine feeding — Within their view, though at a distance. They besought him to suffer them to enter into them — Not that they could have any more ease in the swine than out of them: for had that been the case, they would not so soon have dislodged themselves, destroying the herd.

V. 37. Matthew 9:1; Mark 5:18.

Verses 26-39. See the contents of these verses explained at large, on Matthew 8:28-34; and Mark 5:1-17. I beseech thee, torment me not — Let me continue where I am, and do not, before my time, cast me into the place of torments. For he had commanded the unclean spirit to come out of the man — Being moved with pity at the sight of such a miserable spectacle; for oftentimes it had caught him — Therefore our compassionate Lord had made the more haste to cast it out. That he would not command them to go into the deep — This expression, the deep, in English, is invariably, the sea. In this sense it occurs often in Scripture. We find it in this gospel, Luke 5:4, where the Greek word, so rendered, is, to baqov. That the sea is not meant here, is evident; for to the sea the demons went of themselves, when permitted, at their own request, to enter into the swine. The word abussov, here used, evidently signifies the place where the wicked spirits are punished, as it does likewise Revelation 20:3, where it is translated, the bottomless pit. Indeed, it properly denotes a place without a bottom, or so deep that it cannot be fathomed. The Greeks describe their Tartarus in this manner: and the Jews, when they wrote in Greek, did not scruple to adopt their expressions, because they were universally understood. There was a herd of many swine feeding — Within their view, though at a distance. They besought him to suffer them to enter into them — Not that they could have any more ease in the swine than out of them: for had that been the case, they would not so soon have dislodged themselves, destroying the herd.

Verses 26-39. See the contents of these verses explained at large, on Matthew 8:28-34; and Mark 5:1-17. I beseech thee, torment me not — Let me continue where I am, and do not, before my time, cast me into the place of torments. For he had commanded the unclean spirit to come out of the man — Being moved with pity at the sight of such a miserable spectacle; for oftentimes it had caught him — Therefore our compassionate Lord had made the more haste to cast it out. That he would not command them to go into the deep — This expression, the deep, in English, is invariably, the sea. In this sense it occurs often in Scripture. We find it in this gospel, Luke 5:4, where the Greek word, so rendered, is, to baqov. That the sea is not meant here, is evident; for to the sea the demons went of themselves, when permitted, at their own request, to enter into the swine. The word abussov, here used, evidently signifies the place where the wicked spirits are punished, as it does likewise Revelation 20:3, where it is translated, the bottomless pit. Indeed, it properly denotes a place without a bottom, or so deep that it cannot be fathomed. The Greeks describe their Tartarus in this manner: and the Jews, when they wrote in Greek, did not scruple to adopt their expressions, because they were universally understood. There was a herd of many swine feeding — Within their view, though at a distance. They besought him to suffer them to enter into them — Not that they could have any more ease in the swine than out of them: for had that been the case, they would not so soon have dislodged themselves, destroying the herd.

Verses 26-39. See the contents of these verses explained at large, on Matthew 8:28-34; and Mark 5:1-17. I beseech thee, torment me not — Let me continue where I am, and do not, before my time, cast me into the place of torments. For he had commanded the unclean spirit to come out of the man — Being moved with pity at the sight of such a miserable spectacle; for oftentimes it had caught him — Therefore our compassionate Lord had made the more haste to cast it out. That he would not command them to go into the deep — This expression, the deep, in English, is invariably, the sea. In this sense it occurs often in Scripture. We find it in this gospel, Luke 5:4, where the Greek word, so rendered, is, to baqov. That the sea is not meant here, is evident; for to the sea the demons went of themselves, when permitted, at their own request, to enter into the swine. The word abussov, here used, evidently signifies the place where the wicked spirits are punished, as it does likewise Revelation 20:3, where it is translated, the bottomless pit. Indeed, it properly denotes a place without a bottom, or so deep that it cannot be fathomed. The Greeks describe their Tartarus in this manner: and the Jews, when they wrote in Greek, did not scruple to adopt their expressions, because they were universally understood. There was a herd of many swine feeding — Within their view, though at a distance. They besought him to suffer them to enter into them — Not that they could have any more ease in the swine than out of them: for had that been the case, they would not so soon have dislodged themselves, destroying the herd.

V. 40. Mark 5:21.

Verse 40. Gladly received him] This is the proper import of the word apedexato; therefore our translators needed not to have put gladly in italics, as though it were not expressed in the text. Raphelius gives several proofs of this in loc.

Verses 40-56. When Jesus returned, the people gladly received him — At landing, he met with a better reception than among the Gadarenes, for the multitude gathered round him to hear him preach, many having waited there in expectation of his return. To these, therefore, he preached the doctrines of salvation, for Mark represents him as tarrying with the people some time before he went into Capernaum. Behold there came a man named Jairus, &c. — See the notes on Matthew 9:18-26; and Mark 5:22-43.

Verse 41. A man named Jairus] See these two miracles-the raising of Jairus’s daughter, and the cure of the afflicted woman-considered and explained at large, on Matthew 9:18-26, and Mark 5:22-43.

Verses 40-56. When Jesus returned, the people gladly received him — At landing, he met with a better reception than among the Gadarenes, for the multitude gathered round him to hear him preach, many having waited there in expectation of his return. To these, therefore, he preached the doctrines of salvation, for Mark represents him as tarrying with the people some time before he went into Capernaum. Behold there came a man named Jairus, &c. — See the notes on Matthew 9:18-26; and Mark 5:22-43.

Ver. 41. There came a man named Jairus. See on Mark 6.

Verse 41. Then came a man named Jairus, and he was a ruler of the synagogue. — On the miracles recorded in the remaining part of this chapter, see the notes on Matthew, chapter 9:18-26, and on Mark 5:21-43.

Verse 42. The people thronged him.] sunepnigon auton-almost suffocated him-so great was the throng about him.

Verses 40-56. When Jesus returned, the people gladly received him — At landing, he met with a better reception than among the Gadarenes, for the multitude gathered round him to hear him preach, many having waited there in expectation of his return. To these, therefore, he preached the doctrines of salvation, for Mark represents him as tarrying with the people some time before he went into Capernaum. Behold there came a man named Jairus, &c. — See the notes on Matthew 9:18-26; and Mark 5:22-43.

Verse 43. Spent all her living upon physicians] See Clarke’s note on “Mark 5:26”.

Verses 40-56. When Jesus returned, the people gladly received him — At landing, he met with a better reception than among the Gadarenes, for the multitude gathered round him to hear him preach, many having waited there in expectation of his return. To these, therefore, he preached the doctrines of salvation, for Mark represents him as tarrying with the people some time before he went into Capernaum. Behold there came a man named Jairus, &c. — See the notes on Matthew 9:18-26; and Mark 5:22-43.

Ver. 43. A woman having an issue. See on Matthew 9:21, 28.

43-48.—On the way to Jairus’s house occurs the miracle of the Bloody Flux. (Notes on Mark 5:22-23.)

Verses 40-56. When Jesus returned, the people gladly received him — At landing, he met with a better reception than among the Gadarenes, for the multitude gathered round him to hear him preach, many having waited there in expectation of his return. To these, therefore, he preached the doctrines of salvation, for Mark represents him as tarrying with the people some time before he went into Capernaum. Behold there came a man named Jairus, &c. — See the notes on Matthew 9:18-26; and Mark 5:22-43.

43-48.—On the way to Jairus’s house occurs the miracle of the Bloody Flux. (Notes on Mark 5:22-23.)

Verses 40-56. When Jesus returned, the people gladly received him — At landing, he met with a better reception than among the Gadarenes, for the multitude gathered round him to hear him preach, many having waited there in expectation of his return. To these, therefore, he preached the doctrines of salvation, for Mark represents him as tarrying with the people some time before he went into Capernaum. Behold there came a man named Jairus, &c. — See the notes on Matthew 9:18-26; and Mark 5:22-43.

43-48.—On the way to Jairus’s house occurs the miracle of the Bloody Flux. (Notes on Mark 5:22-23.)

Verse 46. I perceive that virtue] dunamin, Divine or miraculous power. This Divine emanation did not proceed always from Christ, as necessarily as odours do from plants, for then all who touched him must have been equally partakers of it. Of the many that touched him, this woman and none else received this Divine virtue; and why? Because she came in faith. Faith alone attracts and receives the energetic influence of God at all times. There would be more miracles, at least of spiritual healing, were there more faith among those who are called believers.

Verses 40-56. When Jesus returned, the people gladly received him — At landing, he met with a better reception than among the Gadarenes, for the multitude gathered round him to hear him preach, many having waited there in expectation of his return. To these, therefore, he preached the doctrines of salvation, for Mark represents him as tarrying with the people some time before he went into Capernaum. Behold there came a man named Jairus, &c. — See the notes on Matthew 9:18-26; and Mark 5:22-43.

43-48.—On the way to Jairus’s house occurs the miracle of the Bloody Flux. (Notes on Mark 5:22-23.)

Verses 40-56. When Jesus returned, the people gladly received him — At landing, he met with a better reception than among the Gadarenes, for the multitude gathered round him to hear him preach, many having waited there in expectation of his return. To these, therefore, he preached the doctrines of salvation, for Mark represents him as tarrying with the people some time before he went into Capernaum. Behold there came a man named Jairus, &c. — See the notes on Matthew 9:18-26; and Mark 5:22-43.

43-48.—On the way to Jairus’s house occurs the miracle of the Bloody Flux. (Notes on Mark 5:22-23.)

Verses 40-56. When Jesus returned, the people gladly received him — At landing, he met with a better reception than among the Gadarenes, for the multitude gathered round him to hear him preach, many having waited there in expectation of his return. To these, therefore, he preached the doctrines of salvation, for Mark represents him as tarrying with the people some time before he went into Capernaum. Behold there came a man named Jairus, &c. — See the notes on Matthew 9:18-26; and Mark 5:22-43.

43-48.—On the way to Jairus’s house occurs the miracle of the Bloody Flux. (Notes on Mark 5:22-23.)

Verses 40-56. When Jesus returned, the people gladly received him — At landing, he met with a better reception than among the Gadarenes, for the multitude gathered round him to hear him preach, many having waited there in expectation of his return. To these, therefore, he preached the doctrines of salvation, for Mark represents him as tarrying with the people some time before he went into Capernaum. Behold there came a man named Jairus, &c. — See the notes on Matthew 9:18-26; and Mark 5:22-43.

Verses 40-56. When Jesus returned, the people gladly received him — At landing, he met with a better reception than among the Gadarenes, for the multitude gathered round him to hear him preach, many having waited there in expectation of his return. To these, therefore, he preached the doctrines of salvation, for Mark represents him as tarrying with the people some time before he went into Capernaum. Behold there came a man named Jairus, &c. — See the notes on Matthew 9:18-26; and Mark 5:22-43.

50. Believe only—In his earlier ministry Jesus allowed his miracle to precede the faith in order to create faith; in his advancing ministry he had a right, from his past works, often to require faith before the miracle; and then the miracle justified and rewarded the faith.

Verses 40-56. When Jesus returned, the people gladly received him — At landing, he met with a better reception than among the Gadarenes, for the multitude gathered round him to hear him preach, many having waited there in expectation of his return. To these, therefore, he preached the doctrines of salvation, for Mark represents him as tarrying with the people some time before he went into Capernaum. Behold there came a man named Jairus, &c. — See the notes on Matthew 9:18-26; and Mark 5:22-43.

V. 52. She is not dead but sleepeth-Her soul is not separated finally from the body; and this short separation is rather to be called sleep than death.

Verses 40-56. When Jesus returned, the people gladly received him — At landing, he met with a better reception than among the Gadarenes, for the multitude gathered round him to hear him preach, many having waited there in expectation of his return. To these, therefore, he preached the doctrines of salvation, for Mark represents him as tarrying with the people some time before he went into Capernaum. Behold there came a man named Jairus, &c. — See the notes on Matthew 9:18-26; and Mark 5:22-43.

52. Not dead, but sleepeth—It was hardly to be expected that such a commentator as Olshausen would quote this language in proof that this maiden was only in a state of suspended animation. What is more common in all languages and habits of human thought than the likening of death to sleep? If our Lord was really in this language endeavouring to state the literal fact, we have no doubt he would have had better success, and would have said outright, she is not dead, but is in a swoon, epilepsy, or a trance. Literally and physically an epilepsy is no more sleep than it is death. The disciples could have understood him no otherwise than saying, To you this is indeed death without hope of resurrection; but with me, in power and in purpose, it is but a sleep, from which she is now to be awakened.

Verses 40-56. When Jesus returned, the people gladly received him — At landing, he met with a better reception than among the Gadarenes, for the multitude gathered round him to hear him preach, many having waited there in expectation of his return. To these, therefore, he preached the doctrines of salvation, for Mark represents him as tarrying with the people some time before he went into Capernaum. Behold there came a man named Jairus, &c. — See the notes on Matthew 9:18-26; and Mark 5:22-43.

53. They laughed him to scorn—It was the crowd of “minstrels and people making a great noise,” and whom Jesus put forth from the room, who laughed; suddenly changing their hired hypocritical mourning to scorn. Their scorn is expressed at the very idea that she is not dead; thus with Olshausen, putting the literal construction on Jesus’s term sleepeth. That the maiden was actually dead we thus have the testimony of the father, of the messengers to the father from home, and now in the most intense form of these mercenary mourners. The scorn they felt at Jesus was excited, doubtless, by the indications furnished in his word sleepeth that he was about to deprive them of a profitable job in their trade of professional howling.

Verse 54. He put them all out] That is, the pipers and those who made a noise, weeping and lamenting. See Matthew 9:23; Mark 5:38. Pompous funeral ceremonies are ridiculous in themselves, and entirely opposed to the spirit and simplicity of the religion of Christ. Every where they meet with his disapprobation.

Verses 40-56. When Jesus returned, the people gladly received him — At landing, he met with a better reception than among the Gadarenes, for the multitude gathered round him to hear him preach, many having waited there in expectation of his return. To these, therefore, he preached the doctrines of salvation, for Mark represents him as tarrying with the people some time before he went into Capernaum. Behold there came a man named Jairus, &c. — See the notes on Matthew 9:18-26; and Mark 5:22-43.

54. Put them all out—Their noise, their mercenary character, and their disrespect, entitled them to this dismissal; and the implicitness with which our Lord was obeyed, shows that his authority here was confessed and absolute.

As the fact of the maiden’s death was, as we have shown above, plentifully attested, so the fact of her after living must have become known to all the living acquaintances. But Jesus allowed but five witnesses to behold the actual process, his three elect disciples (51) and the two parents. The disciples are chosen to testify it among the followers of Jesus, and record it for future ages; the parents to testify it to the friends of the maiden, and to confirm it whenever its reality was questioned among serious inquirers.

Verse 55. And he commanded to give her meat.] Though she was raised to life by a miracle, she was not to be preserved by a miracle. Nature is God’s great instrument, and he delights to work by it; nor will he do any thing by his sovereign power, in the way of miracle, that can be effected by his ordinary providence. Again, God will have us be workers together with him: he provides food for us, but he does not eat for us; we eat for ourselves, and are thus nourished on the bounty that God has provided. Without the food, man cannot be nourished; and unless he eat the food, it can be of no use to him. So, God provides salvation for a lost world, and bestows it on every penitent believing soul; but he neither repents nor believes for any man. A man repents and believes for himself, under the succours of God’s grace.

ST. LUKE

Verses 40-56. When Jesus returned, the people gladly received him — At landing, he met with a better reception than among the Gadarenes, for the multitude gathered round him to hear him preach, many having waited there in expectation of his return. To these, therefore, he preached the doctrines of salvation, for Mark represents him as tarrying with the people some time before he went into Capernaum. Behold there came a man named Jairus, &c. — See the notes on Matthew 9:18-26; and Mark 5:22-43.

Ver. 55. Her spirit came again, or returned into her body, which marks the distinction between matter and spirit, and the assured existence of a world of spirits. See John 11. with the Reflections.

55. Commanded to give her meat—From miracle he hands her over to the usual means of life, honouring thereby the laws and course of nature, even after he had performed an act above the level of ordinary nature.

Verses 40-56. When Jesus returned, the people gladly received him — At landing, he met with a better reception than among the Gadarenes, for the multitude gathered round him to hear him preach, many having waited there in expectation of his return. To these, therefore, he preached the doctrines of salvation, for Mark represents him as tarrying with the people some time before he went into Capernaum. Behold there came a man named Jairus, &c. — See the notes on Matthew 9:18-26; and Mark 5:22-43.

56. Tell no man—No man beyond the circle of those who of course would know that the once dead maiden still lived. They were to tell it to nobody but those who essentially already knew it; thereby giving it no unsafe notoriety. See note on Matthew 8:4.