Mark · Chapter 5

V. 1. Matthew 8:28; Luke 8:26.

Verse 1. The Gadarenes.] Some of the MSS. have Gergasenes, and some of them Gerasenes. Griesbach seems to prefer the latter. See Clarke’s note on “Matthew 8:28”.

The Gadarenes were included within the limits of the Gergasenes. Dr. Lightfoot supposes that, of the two demoniacs mentioned here, one was of Gadara, and consequently a heathen, the other was a Gergesenian, and consequently a Jew; and he thinks that Mark and Luke mention the Gadarene demoniac because his case was a singular one, being the only heathen cured by our Lord, except the daughter of the Syrophoenician woman.

Verses 1-17. They came into the country of the Gadarenes — Called Gergesenes, Matthew 8:28. Gadara and Gergasa being towns near each other, and their inhabitants, and those of the country adjacent, taking their name indifferently from either. There met him a man with an unclean spirit — Matthew mentions two. Probably this, so particularly spoken of here, was the most remarkably fierce and ungovernable. This whole story is explained at large, Matthew 8:28-34. My name is Legion, for we are many — But all these seem to have been under one commander, who accordingly speaks, all along, both for them and for himself. They that fed the swine fled, and told it in the city — The miracle, issuing in the destruction of the swine, was immediately reported in the town and country by the affrighted keepers, who as they fled had fallen in, it seems, with Jesus and his company, and learned from them the cause of what had happened. And they went out to see what was done — Thus the whole people had ocular demonstration of the power of Jesus, and were rendered inexcusable in not believing on him; and they see him that was possessed of the devil sitting — At the feet of Jesus, to receive his instructions; and clothed — With the raiment that had been given him; and in his right mind — Perfectly composed and restored to the use of his reason; and they were afraid — Instead of rejoicing that a human being was delivered from so great an evil as had long afflicted him, they were thrown into the utmost consternation, and, being conscious of their wickedness, dreaded the further effects of Christ’s power, which, probably, if they had not done, they would have offered some rudeness, if not violence, to him.

1 Christ delivering the possessed of the legion of devils, 13 they enter into the swine. He healeth the woman of the bloody issue, 35 and raiseth from death Jarius’s daughter.

CHAPTER 5. Verses 1-20. The country of the Gadarenes. — See the notes on Matthew 8:28-34.

As to this miracle St. Mark furnishes some additional and interesting particulars. The name of the demon who possessed the man, mentioned by St. Mark, (and he speaks of but one, probably because he only made himself remarkable by his conversation with our Lord,) is said to be Legion. The Roman legion consisted of six thousand men; but the term appears to have got into popular use, as importing many indefinitely. The name imports that this spirit was one of authority and command among the orders and princedoms of hell, and that the other spirits then present were subordinate to him. This appears from his acting in the name of the rest: he worships Jesus; he acknowledges him to be the Son of the most high God; and he adjures, that is, earnestly entreats, (for the strict meaning, to lay under an oath, cannot be admitted,) he prays with fearful anxiety not to be tormented, nor that he and his fellow fiends should be sent away out of that country; and in this prayer, and that they might be sent into the swine, all the devils joined and besought him. These are awful indications of a spiritual world, and of the number, power, and malignity of these fiends of darkness. They do not dispel the mystery of that world; they rather suggest new inquiries than answer old ones; but at least we see the power of our Redeemer exalted above all the numbers and all the malice of devils: and if modern times are not familiar with these spectacles of demoniacal possession, — the greatest calamity which could befall mortals, — let us not forget that it is our great privilege to live under the mediatorial reign of Him who was manifested to destroy the works of the devil, and to give to our Saviour the praise due unto his name, for that restraint which he places upon the power and subtlety of Satan, even before the time of his casting out, so that he may no longer deceive the nations. The picture, too, drawn of the principal demoniac by this evangelist, is equally natural and affecting, and carries with it its own evidence of truth: He had been often bound with fetters and chains, and the chains had been plucked asunder, and the fetters broken in pieces, neither could any man tame him; but this fierce demoniac now is seen sitting near our Lord, and clothed, and in his right mind, calm, self-possessed, rational. And his gratitude appears to have been equal to his deliverance; for when our Lord was departing, he prayed him that he might be with him. This was not permitted to him; but he was directed to go home, and declare the mercies and compassions of the Lord: and he was not unmindful of the injunction; for he departed, and began to publish in Decapolis how great things Jesus had done for him; and all men did marvel. All this seems to indicate something more than the flow of gratitude for deliverance from mere bodily affliction; the healing power appears to have restored the soul also to health by its touch, and to have filled the heart and mouth of this poor sufferer with truly religious joy. So glorious were the triumphs of our Saviour’s mercy. As these countries were crowded with a Gentile population, this man became a witness for Christ among the mixed races of that district, which might be one reason why he was not permitted to follow Christ in the number of his disciples. The correspondence between the desire of the devils to remain in the country of the Gadarenes, and the eagerness of the people to press the departure of Christ, may also be noted. No wonder the devils affected a country which was so disaffected to the Saviour; but the circumstance is admonitory. We cannot reject Christ without exposing ourselves to the more special influence and more confirmed power of our great adversary, the destroyer of souls. Let all who make light of Christ be warned by this history.

V. 2. There met him a man with an unclean spirit-St. Matthew mentions two. Probably this, so particularly spoken of here, was the most remarkably fierce and ungovernable.

Verse 2. A man with an unclean spirit] There are two mentioned by Matthew, who are termed demoniacs. See Clarke on “Mark 1:23”.

Verses 1-17. They came into the country of the Gadarenes — Called Gergesenes, Matthew 8:28. Gadara and Gergasa being towns near each other, and their inhabitants, and those of the country adjacent, taking their name indifferently from either. There met him a man with an unclean spirit — Matthew mentions two. Probably this, so particularly spoken of here, was the most remarkably fierce and ungovernable. This whole story is explained at large, Matthew 8:28-34. My name is Legion, for we are many — But all these seem to have been under one commander, who accordingly speaks, all along, both for them and for himself. They that fed the swine fled, and told it in the city — The miracle, issuing in the destruction of the swine, was immediately reported in the town and country by the affrighted keepers, who as they fled had fallen in, it seems, with Jesus and his company, and learned from them the cause of what had happened. And they went out to see what was done — Thus the whole people had ocular demonstration of the power of Jesus, and were rendered inexcusable in not believing on him; and they see him that was possessed of the devil sitting — At the feet of Jesus, to receive his instructions; and clothed — With the raiment that had been given him; and in his right mind — Perfectly composed and restored to the use of his reason; and they were afraid — Instead of rejoicing that a human being was delivered from so great an evil as had long afflicted him, they were thrown into the utmost consternation, and, being conscious of their wickedness, dreaded the further effects of Christ’s power, which, probably, if they had not done, they would have offered some rudeness, if not violence, to him.

2. With an unclean spirit — As this is one of the most unequivocal instances of supernatural possession, it may be properly prefaced by some remarks on this class of phenomena as presented in the New Testament.

1. No one is said to be possessed by Satan, or the devil; but, in the original, by demons or unclean spirits, or spirits connected with specific diseases, as a deaf or dumb spirit. The whole system of Bible demonology presupposes one arch enemy of God and man, finite yet powerful, an archangel of evil, who is the mightiest finite representative of wickedness revealed to us in the universe. See note on Matthew 4:1. He makes his appearance in Eden under the base guise of a serpent, and procures the fall of man. As Belial he is known in Old Testament history, and perhaps as Azazel. He is Satan in the book of Job. He is Satan, Beelzebub, and prince of devils in the New Testament.

2. Out of the range of the Scripture lands the powers of evil widely and powerfully ruled. Yet it may have been under other names and wearing other guises. The same world of invisible evil powers in its great outlines is dimly disclosed; but the demoniac agencies appear in different specific modes and styles, as the customs and institutes of men admitted them. There were the oracles, revealing apparently more or less of hidden truth, and with their devotees more or less inspired and phrensied. And it is by this very oracular inspiration that the girl in Acts 16:16, was said to be filled, namely, by the spirit of PYTHON, which was the name of the god of the oracles. And this maiden exhibited the same peculiar phenomenon as these demoniacs, in showing a supernatural knowledge of the true character of the apostles, proclaiming them to be the servants of the Most High, while she herself only professed to belong to a far inferior opposing power. It is a striking fact, (which we shall again notice,) that the fathers of the Christian Church boasted that the oracles became dumb after the coming of Christ. This brings us also to another striking conclusion of the Church, namely, that the demons of the New Testament, the devils of Scripture, lurked under the guise of much of the mythology of heathendom. And on that view of the case we are at no loss to find an abundance of phenomena in pagan antiquity analogous to the possessions in the New Testament.

Verse 3. Who had his dwelling among the tombs] See Matthew 8:28.

Verses 1-17. They came into the country of the Gadarenes — Called Gergesenes, Matthew 8:28. Gadara and Gergasa being towns near each other, and their inhabitants, and those of the country adjacent, taking their name indifferently from either. There met him a man with an unclean spirit — Matthew mentions two. Probably this, so particularly spoken of here, was the most remarkably fierce and ungovernable. This whole story is explained at large, Matthew 8:28-34. My name is Legion, for we are many — But all these seem to have been under one commander, who accordingly speaks, all along, both for them and for himself. They that fed the swine fled, and told it in the city — The miracle, issuing in the destruction of the swine, was immediately reported in the town and country by the affrighted keepers, who as they fled had fallen in, it seems, with Jesus and his company, and learned from them the cause of what had happened. And they went out to see what was done — Thus the whole people had ocular demonstration of the power of Jesus, and were rendered inexcusable in not believing on him; and they see him that was possessed of the devil sitting — At the feet of Jesus, to receive his instructions; and clothed — With the raiment that had been given him; and in his right mind — Perfectly composed and restored to the use of his reason; and they were afraid — Instead of rejoicing that a human being was delivered from so great an evil as had long afflicted him, they were thrown into the utmost consternation, and, being conscious of their wickedness, dreaded the further effects of Christ’s power, which, probably, if they had not done, they would have offered some rudeness, if not violence, to him.

3. To those who maintain that the cases of supposed possession were nothing more than ordinary diseases, it is fairly replied that the New Testament writers, and, evidently, the Jews of that age, generally and fully distinguished between diseases produced by natural causes and the same diseases attended with demoniacal symptoms. All phenomena of the diseases exhibited by the possessed manifest themselves in abundance in that country at the present day. Thus Dr. Thomson says: “In Sidon there are cases of epileptic fits which, in external manifestations, closely resemble that mentioned in Mark 9:18, Matthew 17:15, and Luke 9:38. These fits have seized a young man in my own house repeatedly; and lo! the spirit taketh him, and he suddenly crieth out, and foameth at the mouth, and gnasheth with his teeth, and is cast down wherever he may be seized, and pineth away until you would think he was actually dead. Matthew calls him a lunatic; but according to Mark it was a dumb spirit.”

And yet over above these diseases, which were natural, there are, in the cases of the possessed, phenomena which show that, in their case, either the disease is preternaturally produced or aggravated, or attended with evidence of demoniac action in addition. Such is most strikingly the case of the demoniac of Gadara, whose case is now before us. It is impossible to account for his strange consciousness of a wonderful power in Jesus, (see note on 1:24;) or for the utterance of language which comes, as it were, from a being within the man; or for the language on the part of our Lord clearly recognizing the fact of possession; or for the departure of the devils out of the man into the swine by the express permission of Jesus, on any other hypothesis than the existence of beings superinduced upon men.

4. It is asked, Why do not demoniacs appear at the present day? and to this we reply: The most profound observers in mental and psychological science have remarked that certain supernaturalisms seem to affect the human system in particular ages, then disappear, and are the subjects of scepticism in a later era. Phenomena of this kind took place in the middle ages which are unknown now. We have elsewhere remarked (note on Matthew 1:20) that the coming of our Lord was attended by a series of splendid manifestations of the heavenly world; that the powers of hell should come forth in counteraction is not wonderful. That the battle between supernal and infernal powers then took place on earth more or less manifestly, is plain from the whole scene of the Saviour’s temptation. That victory was on the side of heaven was boasted, as we have before remarked, by the Church in regard to the dumbness of the oracles. The fatal blow was struck to paganism, and the decay of diabolical influence commenced, which is yet to result in the binding of Satan and the casting him down to the abyss, the triumph of the martyr spirits reigning in heaven and over earth with Christ. Rev. 20. Yet still there are cases, especially of men given over to delirium tremens, which exhibit a terrible approximation to possession, and which, if Satanic power were at the present time in the manifest ascendant, would very possibly develop a clear possession by the power of the evil ones. Dr. Trench quotes cases where a double consciousness has shown itself, and we have known cases take strangely a supernatural tendency. How much diabolical mingles with the so-called spiritism of the present day, may be matter of serious consideration. That these phenomena, many of them, may belong to the human organism in a preternatural condition, is probable. But they may belong to that part of the human which is allied to the supernatural; and no one can perhaps draw the line which divides them from the supernatural, or tell when the supernatural is superinduced upon the preternatural in man. This much we are certain: these phenomena belong not to the divine, but to the lower if not to the infernal order of invisible powers. As there is day and night, light and darkness, good and evil, so there is a kingdom of heaven and a kingdom of hell. Let men beware how they join themselves to the power of darkness, and come under the dominion of Beelzebub, prince of devils.

3. Dwelling among the tombs — Mark is very copious in his description of the fierceness of this demoniac. We may remark that these feats of strength and fondness for horrible resorts are often manifested by madmen. The tombs and charnels of the Jews were large, and filled with the uncleanness of dead men’s bones. In this wild region, around the eastern and less civilized side of Tiberias, many gloomy recesses were to be found.

Verse 4. With fetters and chains] His strength, it appears was supernatural, no kind of chains being strong enough to confine him. With several, this man would have passed for an outrageous madman, and diabolic influence be entirely left out of the question; but it is the prerogative of the inspired penman only, to enter into the nature and causes of things; and how strange is it, that because men cannot see as far as the Spirit of God does, therefore they deny his testimony. “There was no devil; there can be none.” Why? “Because we have never seen one, and we think the doctrine absurd.” Excellent reason! And do you think that any man who conscientiously believes his Bible will give any credit to you? Men sent from God, to bear witness to the truth, tell us there were demoniacs in their time; you say, “No, they were only diseases.” Whom shall we credit? The men sent from God, or you?

Verses 1-17. They came into the country of the Gadarenes — Called Gergesenes, Matthew 8:28. Gadara and Gergasa being towns near each other, and their inhabitants, and those of the country adjacent, taking their name indifferently from either. There met him a man with an unclean spirit — Matthew mentions two. Probably this, so particularly spoken of here, was the most remarkably fierce and ungovernable. This whole story is explained at large, Matthew 8:28-34. My name is Legion, for we are many — But all these seem to have been under one commander, who accordingly speaks, all along, both for them and for himself. They that fed the swine fled, and told it in the city — The miracle, issuing in the destruction of the swine, was immediately reported in the town and country by the affrighted keepers, who as they fled had fallen in, it seems, with Jesus and his company, and learned from them the cause of what had happened. And they went out to see what was done — Thus the whole people had ocular demonstration of the power of Jesus, and were rendered inexcusable in not believing on him; and they see him that was possessed of the devil sitting — At the feet of Jesus, to receive his instructions; and clothed — With the raiment that had been given him; and in his right mind — Perfectly composed and restored to the use of his reason; and they were afraid — Instead of rejoicing that a human being was delivered from so great an evil as had long afflicted him, they were thrown into the utmost consternation, and, being conscious of their wickedness, dreaded the further effects of Christ’s power, which, probably, if they had not done, they would have offered some rudeness, if not violence, to him.

Verse 5. Crying and cutting himself with stones.] In this person’s case we see a specimen of what Satan could do in all the wicked, if God should permit him; but even the devil himself has his chain; and he who often binds others, is always bound himself.

Verses 1-17. They came into the country of the Gadarenes — Called Gergesenes, Matthew 8:28. Gadara and Gergasa being towns near each other, and their inhabitants, and those of the country adjacent, taking their name indifferently from either. There met him a man with an unclean spirit — Matthew mentions two. Probably this, so particularly spoken of here, was the most remarkably fierce and ungovernable. This whole story is explained at large, Matthew 8:28-34. My name is Legion, for we are many — But all these seem to have been under one commander, who accordingly speaks, all along, both for them and for himself. They that fed the swine fled, and told it in the city — The miracle, issuing in the destruction of the swine, was immediately reported in the town and country by the affrighted keepers, who as they fled had fallen in, it seems, with Jesus and his company, and learned from them the cause of what had happened. And they went out to see what was done — Thus the whole people had ocular demonstration of the power of Jesus, and were rendered inexcusable in not believing on him; and they see him that was possessed of the devil sitting — At the feet of Jesus, to receive his instructions; and clothed — With the raiment that had been given him; and in his right mind — Perfectly composed and restored to the use of his reason; and they were afraid — Instead of rejoicing that a human being was delivered from so great an evil as had long afflicted him, they were thrown into the utmost consternation, and, being conscious of their wickedness, dreaded the further effects of Christ’s power, which, probably, if they had not done, they would have offered some rudeness, if not violence, to him.

Verse 6. Worshipped him] Did him homage; compelled thereto by the power of God. How humiliating to Satan, thus to be obliged to acknowledge the superiority of Christ!

Verses 1-17. They came into the country of the Gadarenes — Called Gergesenes, Matthew 8:28. Gadara and Gergasa being towns near each other, and their inhabitants, and those of the country adjacent, taking their name indifferently from either. There met him a man with an unclean spirit — Matthew mentions two. Probably this, so particularly spoken of here, was the most remarkably fierce and ungovernable. This whole story is explained at large, Matthew 8:28-34. My name is Legion, for we are many — But all these seem to have been under one commander, who accordingly speaks, all along, both for them and for himself. They that fed the swine fled, and told it in the city — The miracle, issuing in the destruction of the swine, was immediately reported in the town and country by the affrighted keepers, who as they fled had fallen in, it seems, with Jesus and his company, and learned from them the cause of what had happened. And they went out to see what was done — Thus the whole people had ocular demonstration of the power of Jesus, and were rendered inexcusable in not believing on him; and they see him that was possessed of the devil sitting — At the feet of Jesus, to receive his instructions; and clothed — With the raiment that had been given him; and in his right mind — Perfectly composed and restored to the use of his reason; and they were afraid — Instead of rejoicing that a human being was delivered from so great an evil as had long afflicted him, they were thrown into the utmost consternation, and, being conscious of their wickedness, dreaded the further effects of Christ’s power, which, probably, if they had not done, they would have offered some rudeness, if not violence, to him.

6. Saw Jesus… ran — A traveller not far from this region describes a similar scene near Lebanon: “The silence of night was now broken by fierce yells and howlings, which I discovered proceeded from a naked maniac, who was fighting with some wild dogs for a bone. The moment he perceived me he left his canine comrades, and, bounding along with rapid strides, seized my horse’s bridle, and almost forced him backward over the cliff.” — Warburton’s ‘Crescent and the Cross.’

Worshipped him — The spirit recognized with a supernatural discernment our Lord’s superior nature, and did him a reverence.

Verse 7. What have I to do with thee] Or, What is it to thee and me, or why dost thou trouble thyself with me? See Clarke on “Mark 1:24”, and see Clarke on “Matthew 8:29”, where the idiom and meaning are explained.

Jesus] This is omitted by four MSS., and by several in Luke 8:28, and by many of the first authority in Matthew 8:29. See the note on this latter place.

Verses 1-17. They came into the country of the Gadarenes — Called Gergesenes, Matthew 8:28. Gadara and Gergasa being towns near each other, and their inhabitants, and those of the country adjacent, taking their name indifferently from either. There met him a man with an unclean spirit — Matthew mentions two. Probably this, so particularly spoken of here, was the most remarkably fierce and ungovernable. This whole story is explained at large, Matthew 8:28-34. My name is Legion, for we are many — But all these seem to have been under one commander, who accordingly speaks, all along, both for them and for himself. They that fed the swine fled, and told it in the city — The miracle, issuing in the destruction of the swine, was immediately reported in the town and country by the affrighted keepers, who as they fled had fallen in, it seems, with Jesus and his company, and learned from them the cause of what had happened. And they went out to see what was done — Thus the whole people had ocular demonstration of the power of Jesus, and were rendered inexcusable in not believing on him; and they see him that was possessed of the devil sitting — At the feet of Jesus, to receive his instructions; and clothed — With the raiment that had been given him; and in his right mind — Perfectly composed and restored to the use of his reason; and they were afraid — Instead of rejoicing that a human being was delivered from so great an evil as had long afflicted him, they were thrown into the utmost consternation, and, being conscious of their wickedness, dreaded the further effects of Christ’s power, which, probably, if they had not done, they would have offered some rudeness, if not violence, to him.

7. Torment me not — In Matthew they cry: “Art thou come hither to torment us before the time?” From this we seem able to derive some inferences as to the laws under which these demons were, and which produce manifestations over and above the symptoms of mere disease. 1. The organs of the man are so completely possessed by the demon that the latter speaks through them, and thus he communicates with other beings in the body here on earth. 2. There is apparently a desire on the part of these unhappy spirits to come into such possession and into communion with the human scene of things, as if they were thus less miserable than when without. 3. These infernal beings dread to be driven back to their own infernal abode. They are there to be chained down in darkness, and in dread of the day of judgment yet to come. Jude 1:6; 2 Peter 2:4. Hence they fear that Jesus will anticipate that day, and “torment them before the time.” Matthew 8:29.

Verses 1-17. They came into the country of the Gadarenes — Called Gergesenes, Matthew 8:28. Gadara and Gergasa being towns near each other, and their inhabitants, and those of the country adjacent, taking their name indifferently from either. There met him a man with an unclean spirit — Matthew mentions two. Probably this, so particularly spoken of here, was the most remarkably fierce and ungovernable. This whole story is explained at large, Matthew 8:28-34. My name is Legion, for we are many — But all these seem to have been under one commander, who accordingly speaks, all along, both for them and for himself. They that fed the swine fled, and told it in the city — The miracle, issuing in the destruction of the swine, was immediately reported in the town and country by the affrighted keepers, who as they fled had fallen in, it seems, with Jesus and his company, and learned from them the cause of what had happened. And they went out to see what was done — Thus the whole people had ocular demonstration of the power of Jesus, and were rendered inexcusable in not believing on him; and they see him that was possessed of the devil sitting — At the feet of Jesus, to receive his instructions; and clothed — With the raiment that had been given him; and in his right mind — Perfectly composed and restored to the use of his reason; and they were afraid — Instead of rejoicing that a human being was delivered from so great an evil as had long afflicted him, they were thrown into the utmost consternation, and, being conscious of their wickedness, dreaded the further effects of Christ’s power, which, probably, if they had not done, they would have offered some rudeness, if not violence, to him.

8. For he said — That is, our Lord had said so. The demon’s cry of terror of coming torment was in consequence of the Lord’s previous order to depart out of the man. Unclean spirit — Some spirits may be specially spiteful, and some unclean or sensual.

V. 9. My name is Legion! for we are many-But all these seem to have been under one commander, who accordingly speaks all along, both for them and himself.

Verse 9. Legion: for we are many.] Could a disease have spoken so? “No, there was no devil in the case; the man spoke according to the prejudice of his countrymen.” And do you think that the Spirit of God could employ himself in retailing such ridiculous and nonsensical prejudices? “But the evangelist gives these as this madman’s words, and it was necessary that, as a faithful historian, he should mention these circumstances.” But this objection is destroyed by the parallel place in Luke, Luke 8:30, where the inspired writer himself observes, that the demoniac was called Legion, because many demons had entered into him.

Verses 1-17. They came into the country of the Gadarenes — Called Gergesenes, Matthew 8:28. Gadara and Gergasa being towns near each other, and their inhabitants, and those of the country adjacent, taking their name indifferently from either. There met him a man with an unclean spirit — Matthew mentions two. Probably this, so particularly spoken of here, was the most remarkably fierce and ungovernable. This whole story is explained at large, Matthew 8:28-34. My name is Legion, for we are many — But all these seem to have been under one commander, who accordingly speaks, all along, both for them and for himself. They that fed the swine fled, and told it in the city — The miracle, issuing in the destruction of the swine, was immediately reported in the town and country by the affrighted keepers, who as they fled had fallen in, it seems, with Jesus and his company, and learned from them the cause of what had happened. And they went out to see what was done — Thus the whole people had ocular demonstration of the power of Jesus, and were rendered inexcusable in not believing on him; and they see him that was possessed of the devil sitting — At the feet of Jesus, to receive his instructions; and clothed — With the raiment that had been given him; and in his right mind — Perfectly composed and restored to the use of his reason; and they were afraid — Instead of rejoicing that a human being was delivered from so great an evil as had long afflicted him, they were thrown into the utmost consternation, and, being conscious of their wickedness, dreaded the further effects of Christ’s power, which, probably, if they had not done, they would have offered some rudeness, if not violence, to him.

Verse 9. What is thy name? Our Saviour asked this to show the great power which demons have over men, when permitted of God.

9. Asked… What is thy name? — Christ asked the man (not the demon) his name, in order to call out his personal consciousness, and aid in restoring him to himself. My name is Legion — The demon snatches the man’s organs and answers the question for himself, giving his own name. He is a host by nature and by name. A Legion in the Roman army was a division embracing six thousand men. The demon, perhaps, assumes that name for this whole number, as being their leader. That Legion is a name for a commander of a legion among the Jews, appears from the Talmudical writings. It is not indeed to be supposed that either angels or devils wear in the invisible world the names that men give to their visible manifestations; and hence the same dark personality may enact the oracular Python or Apollo among the Greeks, the Belial, perhaps, among the Hebrews, and the Beelzebub among the Canaanites.

Verse 10. Out of the country.] Strange that these accursed spirits should find it any mitigation of their misery to be permitted to exercise their malevolence in a particular district! But as this is supposed to have been a heathen district, therefore the demons might consider themselves in their own territories; and probably they could act there with less restraint than they could do in a country where the worship of God was established. See Clarke on “Mark 5:1”.

Verses 1-17. They came into the country of the Gadarenes — Called Gergesenes, Matthew 8:28. Gadara and Gergasa being towns near each other, and their inhabitants, and those of the country adjacent, taking their name indifferently from either. There met him a man with an unclean spirit — Matthew mentions two. Probably this, so particularly spoken of here, was the most remarkably fierce and ungovernable. This whole story is explained at large, Matthew 8:28-34. My name is Legion, for we are many — But all these seem to have been under one commander, who accordingly speaks, all along, both for them and for himself. They that fed the swine fled, and told it in the city — The miracle, issuing in the destruction of the swine, was immediately reported in the town and country by the affrighted keepers, who as they fled had fallen in, it seems, with Jesus and his company, and learned from them the cause of what had happened. And they went out to see what was done — Thus the whole people had ocular demonstration of the power of Jesus, and were rendered inexcusable in not believing on him; and they see him that was possessed of the devil sitting — At the feet of Jesus, to receive his instructions; and clothed — With the raiment that had been given him; and in his right mind — Perfectly composed and restored to the use of his reason; and they were afraid — Instead of rejoicing that a human being was delivered from so great an evil as had long afflicted him, they were thrown into the utmost consternation, and, being conscious of their wickedness, dreaded the further effects of Christ’s power, which, probably, if they had not done, they would have offered some rudeness, if not violence, to him.

10. He besought him — The demon besought the Lord. He knows his master. It is a demon’s prayer. And it is heard! But he utters no petition to have his diabolical nature changed. He only asks a boon suited to his demoniac nature. Luke (Luke 8:31) says: “They besought him that he would not command them to go out into the deep;” that is, the abyss, or “bottomless pit.” Revelation 20:3.

Not send them… out of the country — Our Lord only assumed to expel the devils from their abode in the particular human being. He did not shape their subsequent course, or mark out their path. And Stier well argues with those who impute immorality to Jesus for giving this permission, that it is even less liable to the imputation of immorality than the divine permission, not withheld from demons, to possess men; or, we may add, the divine permission yielded to evil men to rule in the world. That a Mohammed, a Nero, or a Napoleon should rule mankind with bloodshed, is the mystery of God.

Verse 11. A great herd of swine] See Clarke’s notes on “Matthew 8:30”.

Verses 1-17. They came into the country of the Gadarenes — Called Gergesenes, Matthew 8:28. Gadara and Gergasa being towns near each other, and their inhabitants, and those of the country adjacent, taking their name indifferently from either. There met him a man with an unclean spirit — Matthew mentions two. Probably this, so particularly spoken of here, was the most remarkably fierce and ungovernable. This whole story is explained at large, Matthew 8:28-34. My name is Legion, for we are many — But all these seem to have been under one commander, who accordingly speaks, all along, both for them and for himself. They that fed the swine fled, and told it in the city — The miracle, issuing in the destruction of the swine, was immediately reported in the town and country by the affrighted keepers, who as they fled had fallen in, it seems, with Jesus and his company, and learned from them the cause of what had happened. And they went out to see what was done — Thus the whole people had ocular demonstration of the power of Jesus, and were rendered inexcusable in not believing on him; and they see him that was possessed of the devil sitting — At the feet of Jesus, to receive his instructions; and clothed — With the raiment that had been given him; and in his right mind — Perfectly composed and restored to the use of his reason; and they were afraid — Instead of rejoicing that a human being was delivered from so great an evil as had long afflicted him, they were thrown into the utmost consternation, and, being conscious of their wickedness, dreaded the further effects of Christ’s power, which, probably, if they had not done, they would have offered some rudeness, if not violence, to him.

Verse 12. ALL the devils] pantev, all, is omitted by many MSS. and versions; Griesbach leaves it out of the text. oi daimonev is omitted also by several: Griesbach leaves it doubtful. Probably it should be read thus, And they besought him, saying.

Verses 1-17. They came into the country of the Gadarenes — Called Gergesenes, Matthew 8:28. Gadara and Gergasa being towns near each other, and their inhabitants, and those of the country adjacent, taking their name indifferently from either. There met him a man with an unclean spirit — Matthew mentions two. Probably this, so particularly spoken of here, was the most remarkably fierce and ungovernable. This whole story is explained at large, Matthew 8:28-34. My name is Legion, for we are many — But all these seem to have been under one commander, who accordingly speaks, all along, both for them and for himself. They that fed the swine fled, and told it in the city — The miracle, issuing in the destruction of the swine, was immediately reported in the town and country by the affrighted keepers, who as they fled had fallen in, it seems, with Jesus and his company, and learned from them the cause of what had happened. And they went out to see what was done — Thus the whole people had ocular demonstration of the power of Jesus, and were rendered inexcusable in not believing on him; and they see him that was possessed of the devil sitting — At the feet of Jesus, to receive his instructions; and clothed — With the raiment that had been given him; and in his right mind — Perfectly composed and restored to the use of his reason; and they were afraid — Instead of rejoicing that a human being was delivered from so great an evil as had long afflicted him, they were thrown into the utmost consternation, and, being conscious of their wickedness, dreaded the further effects of Christ’s power, which, probably, if they had not done, they would have offered some rudeness, if not violence, to him.

12. Send us into the swine — From this we should infer, 1. That the infernals preferred a human residence to a bestial one; but they preferred a bestial one to their own infernal home. 2. That it may be, at certain periods of the world, possible for the infernal natures to possess a brute body, especially of such unclean brutes as are congenial with their own uncleanness.

Verse 13. Gave them leave.] For epetreyen, DH, three others, and three copies of the Itala have epemyen, sent them.

Verses 1-17. They came into the country of the Gadarenes — Called Gergesenes, Matthew 8:28. Gadara and Gergasa being towns near each other, and their inhabitants, and those of the country adjacent, taking their name indifferently from either. There met him a man with an unclean spirit — Matthew mentions two. Probably this, so particularly spoken of here, was the most remarkably fierce and ungovernable. This whole story is explained at large, Matthew 8:28-34. My name is Legion, for we are many — But all these seem to have been under one commander, who accordingly speaks, all along, both for them and for himself. They that fed the swine fled, and told it in the city — The miracle, issuing in the destruction of the swine, was immediately reported in the town and country by the affrighted keepers, who as they fled had fallen in, it seems, with Jesus and his company, and learned from them the cause of what had happened. And they went out to see what was done — Thus the whole people had ocular demonstration of the power of Jesus, and were rendered inexcusable in not believing on him; and they see him that was possessed of the devil sitting — At the feet of Jesus, to receive his instructions; and clothed — With the raiment that had been given him; and in his right mind — Perfectly composed and restored to the use of his reason; and they were afraid — Instead of rejoicing that a human being was delivered from so great an evil as had long afflicted him, they were thrown into the utmost consternation, and, being conscious of their wickedness, dreaded the further effects of Christ’s power, which, probably, if they had not done, they would have offered some rudeness, if not violence, to him.

13. Gave them leave — That is, as before said, after dismissing them from the man, he did not hold any control over their course. If they were able, like their fellow devils, to make any other lodgment, that was not our Lord’s present business. They had full leave, for aught he had to do. At any rate, better they should possess a beast than a man. We say this, because many have accused our Lord of doing a harm by sending them into the swine, and so destroying life and property. Our Lord drove them from the man, and that is all he had to do with them. For their own subsequent course of mischief they alone were chargeable, as truly as Judas or the Pharisees who blasphemed the Holy Ghost.

Ran violently down — Devil upon brute! The ferment of the two combining natures produces madness. The swine ran into the sea and the devils went to their own place. This may have been the best way of driving him out of the human world to hell. And that is a second full answer to those who cavil, falsely as well as foolishly, that our Lord here destroyed the swineherd’s property. Surely our Lord is not responsible for the doings of the devils he expels from men.

Verse 14. The swine] Instead of touv coirouv, BCDL, three others, Syriac, Coptic, Æthiopic, Vulgate, and Itala, read autouv, them-And they that fed THEM fled. Griesbach has adopted this reading.

Verses 1-17. They came into the country of the Gadarenes — Called Gergesenes, Matthew 8:28. Gadara and Gergasa being towns near each other, and their inhabitants, and those of the country adjacent, taking their name indifferently from either. There met him a man with an unclean spirit — Matthew mentions two. Probably this, so particularly spoken of here, was the most remarkably fierce and ungovernable. This whole story is explained at large, Matthew 8:28-34. My name is Legion, for we are many — But all these seem to have been under one commander, who accordingly speaks, all along, both for them and for himself. They that fed the swine fled, and told it in the city — The miracle, issuing in the destruction of the swine, was immediately reported in the town and country by the affrighted keepers, who as they fled had fallen in, it seems, with Jesus and his company, and learned from them the cause of what had happened. And they went out to see what was done — Thus the whole people had ocular demonstration of the power of Jesus, and were rendered inexcusable in not believing on him; and they see him that was possessed of the devil sitting — At the feet of Jesus, to receive his instructions; and clothed — With the raiment that had been given him; and in his right mind — Perfectly composed and restored to the use of his reason; and they were afraid — Instead of rejoicing that a human being was delivered from so great an evil as had long afflicted him, they were thrown into the utmost consternation, and, being conscious of their wickedness, dreaded the further effects of Christ’s power, which, probably, if they had not done, they would have offered some rudeness, if not violence, to him.

V. 15. And they were afraid-It is not improbable they might otherwise have offered some rudeness, if not violence.

Verse 15. That-had the legion] This is omitted by D, and two others, Æthiopic, Persic, Vulgate, and all the Itala but one. Mill, Bengel, and Griesbach, think it should be omitted.

Verses 1-17. They came into the country of the Gadarenes — Called Gergesenes, Matthew 8:28. Gadara and Gergasa being towns near each other, and their inhabitants, and those of the country adjacent, taking their name indifferently from either. There met him a man with an unclean spirit — Matthew mentions two. Probably this, so particularly spoken of here, was the most remarkably fierce and ungovernable. This whole story is explained at large, Matthew 8:28-34. My name is Legion, for we are many — But all these seem to have been under one commander, who accordingly speaks, all along, both for them and for himself. They that fed the swine fled, and told it in the city — The miracle, issuing in the destruction of the swine, was immediately reported in the town and country by the affrighted keepers, who as they fled had fallen in, it seems, with Jesus and his company, and learned from them the cause of what had happened. And they went out to see what was done — Thus the whole people had ocular demonstration of the power of Jesus, and were rendered inexcusable in not believing on him; and they see him that was possessed of the devil sitting — At the feet of Jesus, to receive his instructions; and clothed — With the raiment that had been given him; and in his right mind — Perfectly composed and restored to the use of his reason; and they were afraid — Instead of rejoicing that a human being was delivered from so great an evil as had long afflicted him, they were thrown into the utmost consternation, and, being conscious of their wickedness, dreaded the further effects of Christ’s power, which, probably, if they had not done, they would have offered some rudeness, if not violence, to him.

15. In his right mind — A grateful monument of mercy! The frenzy has subsided, the victim is redeemed, his body is clothed, his troubled soul is once more tranquil. And there is his benefactor soon to be banished the country!

Verses 1-17. They came into the country of the Gadarenes — Called Gergesenes, Matthew 8:28. Gadara and Gergasa being towns near each other, and their inhabitants, and those of the country adjacent, taking their name indifferently from either. There met him a man with an unclean spirit — Matthew mentions two. Probably this, so particularly spoken of here, was the most remarkably fierce and ungovernable. This whole story is explained at large, Matthew 8:28-34. My name is Legion, for we are many — But all these seem to have been under one commander, who accordingly speaks, all along, both for them and for himself. They that fed the swine fled, and told it in the city — The miracle, issuing in the destruction of the swine, was immediately reported in the town and country by the affrighted keepers, who as they fled had fallen in, it seems, with Jesus and his company, and learned from them the cause of what had happened. And they went out to see what was done — Thus the whole people had ocular demonstration of the power of Jesus, and were rendered inexcusable in not believing on him; and they see him that was possessed of the devil sitting — At the feet of Jesus, to receive his instructions; and clothed — With the raiment that had been given him; and in his right mind — Perfectly composed and restored to the use of his reason; and they were afraid — Instead of rejoicing that a human being was delivered from so great an evil as had long afflicted him, they were thrown into the utmost consternation, and, being conscious of their wickedness, dreaded the further effects of Christ’s power, which, probably, if they had not done, they would have offered some rudeness, if not violence, to him.

16. Also concerning the swine — Our Lord had saved the man; the devils had destroyed the swine. The Gadarenes are thankless for the mercy, and hold our Lord responsible for the loss of the swine.

Verses 1-17. They came into the country of the Gadarenes — Called Gergesenes, Matthew 8:28. Gadara and Gergasa being towns near each other, and their inhabitants, and those of the country adjacent, taking their name indifferently from either. There met him a man with an unclean spirit — Matthew mentions two. Probably this, so particularly spoken of here, was the most remarkably fierce and ungovernable. This whole story is explained at large, Matthew 8:28-34. My name is Legion, for we are many — But all these seem to have been under one commander, who accordingly speaks, all along, both for them and for himself. They that fed the swine fled, and told it in the city — The miracle, issuing in the destruction of the swine, was immediately reported in the town and country by the affrighted keepers, who as they fled had fallen in, it seems, with Jesus and his company, and learned from them the cause of what had happened. And they went out to see what was done — Thus the whole people had ocular demonstration of the power of Jesus, and were rendered inexcusable in not believing on him; and they see him that was possessed of the devil sitting — At the feet of Jesus, to receive his instructions; and clothed — With the raiment that had been given him; and in his right mind — Perfectly composed and restored to the use of his reason; and they were afraid — Instead of rejoicing that a human being was delivered from so great an evil as had long afflicted him, they were thrown into the utmost consternation, and, being conscious of their wickedness, dreaded the further effects of Christ’s power, which, probably, if they had not done, they would have offered some rudeness, if not violence, to him.

17. They… pray him to depart — They considered the salvation of the man as a poor compensation for the loss of their pigs. A man who drives away devils must be himself driven away. So do men hug the disease and hate the physician. Skeptics at the present day agree with the Gadarenes and repudiate Jesus, because the demons destroyed the swine. They began to pray — We have here three prayers from three very different sources. The devils pray, and their prayers are granted, but to their own final discomfiture. The Gadarenes pray, and their prayer too is granted; for the Lord departs and leaves them to their own abandonment. The delivered man prays to be with Christ; his prayer is not heard, but a better lot is assigned, a lot of home duty, which if he will fulfil, he shall be with his Lord forever.

V. 18. Matthew 9:1; Luke 8:37.

Verses 18-20. He that had been possessed, prayed that he might be with him — To enjoy the further benefit of his instructions. Perhaps he feared lest, if Jesus left him, he should relapse into his former condition, the terrors of which he dreaded. Howbeit, Jesus suffered him not — Judging it proper to leave him in that country as a witness of the power and goodness of his deliverer, and of the folly and wickedness of these Gadarenes, who rejected such a Saviour. Go home to thy friends — To thy relations and neighbours; and tell them how great things the Lord hath done for thee — This was peculiarly needful there, where Christ did not go in person. He began to publish in Decapolis, &c. — Not only at home, but in all that country where Jesus himself did not come.

18. Prayed him that he might be with him — How different is the grateful man from his former furious self!

V. 19. Tell them how great things the Lord hath done for thee-This was peculiarly needful there, where Christ did not go in person.

Verse 19. Suffered him not] ~o de insouv, Howbeit Jesus, is omitted by ABKLM, twenty-seven others, both the Syriac, both the Persic, Coptic, Gothic, Vulgate, and one of the Itala. Mill and Bengel approve of the omission, and Griesbach leaves it out of the text.

Go home to thy friends, &c.] This was the cause why Jesus would not permit him to follow him now, because he would not have the happiness of his relatives deferred, who must exceedingly rejoice at seeing the wonders which the Lord had wrought.

Verses 18-20. He that had been possessed, prayed that he might be with him — To enjoy the further benefit of his instructions. Perhaps he feared lest, if Jesus left him, he should relapse into his former condition, the terrors of which he dreaded. Howbeit, Jesus suffered him not — Judging it proper to leave him in that country as a witness of the power and goodness of his deliverer, and of the folly and wickedness of these Gadarenes, who rejected such a Saviour. Go home to thy friends — To thy relations and neighbours; and tell them how great things the Lord hath done for thee — This was peculiarly needful there, where Christ did not go in person. He began to publish in Decapolis, &c. — Not only at home, but in all that country where Jesus himself did not come.

19. Go home… tell — This time our Lord does not forbid his miracle to be proclaimed abroad. There is a very plain reason. In other cases the publication of the miracles subjected our Lord to be overwhelmed by a throng, (see on Matthew 8:4.) But here he was about to leave the country. Besides, an evil report was liable to be spread by the losers of the swine. For this reason he desired the man not to go with himself, but to remain and proclaim his miracle of mercy at his own home. So that home shall be doubly blessed, with the restoration of its own lord, and with a reception of new mercy from God. Very touching is the poor man’s gratitude. He would be forever with his benefactor.

§ 52. — CROSSING THE SEA PREVIOUS TO LEVI’S FEAST, 21.

V. 20. He published in Decapolis-Not only at home, but in all that country where Jesus himself did not come.

Verse 20. Decapolis] See Clarke on “Matthew 4:25”.

Verses 18-20. He that had been possessed, prayed that he might be with him — To enjoy the further benefit of his instructions. Perhaps he feared lest, if Jesus left him, he should relapse into his former condition, the terrors of which he dreaded. Howbeit, Jesus suffered him not — Judging it proper to leave him in that country as a witness of the power and goodness of his deliverer, and of the folly and wickedness of these Gadarenes, who rejected such a Saviour. Go home to thy friends — To thy relations and neighbours; and tell them how great things the Lord hath done for thee — This was peculiarly needful there, where Christ did not go in person. He began to publish in Decapolis, &c. — Not only at home, but in all that country where Jesus himself did not come.

V. 21. Luke 8:40.

V. 22. One of the rulers of the synagogue-To regulate the affairs of every synagogue, there was a council of grave men. Over these was a president, who was termed the ruler of the synagogue. Sometimes there was no more than one ruler in a synagogue. Matthew 9:18; Luke 8:41.

Verses 22-28. There cometh one of the rulers of the synagogue — Probably that at Capernaum. The rulers of the synagogue were three persons chosen out of ten, who were obliged constantly to attend the public worship over which they presided, and determined such disputes as happened in the synagogue. For an explanation of this whole paragraph, see notes on Matthew 9:18-26.

§ 52. — RAISING OF JAIRUS’S DAUGHTER AND HEALING THE ISSUE, 22-43.

22. Jairus by name — The raising of Jairus’s daughter is in each of the three evangelists closely connected with the healing of the diseased woman.

Verse 22. One of the rulers of the synagogue, &c. — See the notes on Matthew 9.

Verse 23. My little daughter] to qugatrion mou, that little daughter of mine. The words express much tenderness and concern. Luke observes, Luke 8:42, that she was his only daughter, and was about twelve years of age.

At the point of death] escatwv ecei, in the last extremity, the last gasp. See Clarke on “Matthew 9:18”.

Verses 22-28. There cometh one of the rulers of the synagogue — Probably that at Capernaum. The rulers of the synagogue were three persons chosen out of ten, who were obliged constantly to attend the public worship over which they presided, and determined such disputes as happened in the synagogue. For an explanation of this whole paragraph, see notes on Matthew 9:18-26.

23. Point of death — Adding perhaps, as Matthew reports him, “is even now dead,” so hopeless was the case.

Verses 22-28. There cometh one of the rulers of the synagogue — Probably that at Capernaum. The rulers of the synagogue were three persons chosen out of ten, who were obliged constantly to attend the public worship over which they presided, and determined such disputes as happened in the synagogue. For an explanation of this whole paragraph, see notes on Matthew 9:18-26.

§ 52. — RAISING OF JAIRUS’S DAUGHTER AND HEALING THE ISSUE, 22-43.

22. Jairus by name — The raising of Jairus’s daughter is in each of the three evangelists closely connected with the healing of the diseased woman.

V. 25. Matthew 9:20; Luke 8:43.

Verse 25. A certain woman] See Matthew 9:20.

Verses 22-28. There cometh one of the rulers of the synagogue — Probably that at Capernaum. The rulers of the synagogue were three persons chosen out of ten, who were obliged constantly to attend the public worship over which they presided, and determined such disputes as happened in the synagogue. For an explanation of this whole paragraph, see notes on Matthew 9:18-26.

Ver. 25. A certain woman. See Luke 8:43.

25. A certain woman — She intercepts him as he passes on, followed by a pressing crowd, to the house of Jairus.

Verses 25-34. A certain woman. — In addition to the notes on Matthew 9:20-22, it may be added,

1. That St. Mark’s account, which is more particular, presents an affecting picture of hopeless disease, and the miseries resulting from its long continuance. She had suffered many things of many physicians, and had spent all that she had, and was nothing better, but rather grew worse. She brought therefore to Christ, pain, poverty, disappointment, a troubled spirit, and a disorder dragging her rapidly to the grave. — This extreme spectacle of wretchedness is brought before us, as on purpose to teach us never to despair when we come to Christ. A learned foreign physician has written a treatise to prove that all the diseases cured by Christ were of a kind incurable by human skill and medicine. It is certain that the greater number of them were of that description, and are equally so now, as then, notwithstanding the improved state of the science. In the case before us, it was enough to prove it a miracle, that the disease was removed at once, which, for twelve years, many physicians had attempted to cure.

2. The manner of the cure is as remarkable as the case. It was not effected by a word, a look, or a touch of our Lord’s hand; but through the woman touching the hem or fringe of his garment. In the notes on the account as given by St. Matthew, it was stated that we have no reason for concluding that this believing woman acted under the idea that the fringe of our Lord’s robe possessed some peculiar virtue. This has been generally assumed; but the woman was a more enlightened person. She had heard of Jesus, and from the accounts of him appears to have conceived the highest notion of his dignity and power, as well as compassion. Her knowledge of Christ was therefore the ground of her faith, and her faith corresponded to her knowledge. She had probably heard, too, that it pleased Christ, sometimes at least, to allow even multitudes to touch him, and by that means to derive healing virtue from him. So in Luke 6:19: “And the whole multitude sought to touch him: for there went virtue out of him, and healed them all.” That this depended upon his will, all must know: it was a grand exhibition of himself as the source of health, a sublime representation of his glorious fulness as the fountain of life, and an emblem of its free and wide diffusiveness. In that way only could it be understood by these multitudes and this pious woman. Believing that he surrounded himself, so to speak, with this healing influence to all who should approach in faith, she came behind, and silently, because her case did not admit of being explained, and because, being by the law unclean, any declaration of her case would have led the bystanders to drive her out of the company: she simply touches the fringe of his garment, in token at once of her reverence and faith; and thus trusts to be healed, not indeed without the knowledge of Christ, (for we have no reason to conclude that,) but without the knowledge of the crowd. That she expected to be healed by stealth, without the concurrence of the will of Christ, with her touching his garment, is contradicted by the commendation given to her faith; for that would have been, it is true, such faith as is exercised in charms and no higher, but not that FAITH IN CHRIST which the Gospel recognizes, and which Christ only could commend. Her coming behind our Lord was therefore an act of the highest faith. She could not otherwise approach him without being compelled to a declaration of her case, which her modesty forbade; but in coming behind she evaded the particular notice of others, yet put herself at once upon the superhuman knowledge and pity of our Saviour. And when she showed so much emotion when challenged by the eye of our Lord, which singled her out, as we gather from St. Luke’s account, this was not the result of surprise that she should have been detected by our Lord, as of the fear that she had been too presumptuous. She was challenged that she might confess the whole, and that so great a miracle might be declared for the conviction and benefit of others. The expression that Jesus knew in himself that virtue had gone out of him, will be rendered less equivocal by translating dunamiv power; and then the meaning is, that his POWER WAS CONSCIOUSLY EXERTED in rewarding the faith which had led her to touch the hem of his garment, and at once healing her malady. It was his will indeed sometimes to make the speaking of a word, sometimes a touch of his own hand, the means of transmitting the healing power to the sick, and sometimes the touching of his garments or person by others; but in neither case, whether he touched others or was touched by them, could any power be communicated but by a volition of his own; and it was restricted to them that approached him in a proper spirit. The expression of power or virtue going forth, is therefore a popular mode of speaking.

Verse 26. Had suffered many things of many physicians,-and was nothing bettered, but rather grew worse] No person will wonder at this account, when he considers the therapeutics of the Jewish physicians in reference to hemorrhages, especially of the kind with which this woman was afflicted.

Rabbi Jochanan says:

“Take of gum Alexandria, of alum, and of crocus hortensis, the weight of a zuzee each; let them be bruised together, and given in wine to the woman that hath an issue of blood. But if this fail, “Take of Persian onions nine logs, boil them in wine, and give it to her to drink: and say, Arise from thy flux. But should this fail, “Set her in a place where two ways meet, and let her hold a cup of wine in her hand; and let somebody come behind and affright her, and say, Arise from thy flux. But should this do no good, “Take a handful of cummin and a handful of crocus, and a handful of fænu-greek; let these be boiled, and given her to drink, and say, Arise from thy flux. But should this also fail,

“Dig seven trenches, and burn in them some cuttings of vines not yet circumcised (vines not four years old;) and let her take in her hand a cup of wine, and let her be led from this trench and set down over that, and let her be removed from that, and set down over another: and in each removal say unto her, Arise from thy flux.”

Dr. Lightfoot gives these as a sample, out of many others, extracted from Bab. Shabb. fol. 110.

And from some of these nostrums it is evident the woman could not be bettered, and from some others it is as evident that she must be made worse; and from all together it is indubitably certain that she must have suffered many things;-and from the persons employed, the expense of the medicaments, and the number of years she was afflicted, as she was not a person of great opulence, it is most perfectly credible that she spent all that she had. She was therefore a fit patient for the Great Physician. The case of this woman was, a very afflicting one: 1. Because of the nature of her malady; it was such as could not be made public, without exposing her to shame and contempt. 2. It was an inveterate disorder; it had lasted twelve years. 3. It was continual; she appears to have had no interval of health. 4. Her disorder was aggravated by the medicines she used-she suffered much, &c. 6. Her malady was ruinous both to her health and circumstances-she spent all that she had. 6. She was now brought to the last point of wretchedness, want, and despair; she was growing worse, and had neither money nor goods to make another experiment to procure her health. 7. She was brought so low by her disorder as to be incapable of earning any thing to support her wretched life a little longer. It has been said, and the saying is a good one, “Man’s extremity is God’s opportunity.” Never could the power and goodness of God be shown in a more difficult and distressful case. And now Jesus comes, and she is healed.

Verses 22-28. There cometh one of the rulers of the synagogue — Probably that at Capernaum. The rulers of the synagogue were three persons chosen out of ten, who were obliged constantly to attend the public worship over which they presided, and determined such disputes as happened in the synagogue. For an explanation of this whole paragraph, see notes on Matthew 9:18-26.

§ 52. — RAISING OF JAIRUS’S DAUGHTER AND HEALING THE ISSUE, 22-43.

22. Jairus by name — The raising of Jairus’s daughter is in each of the three evangelists closely connected with the healing of the diseased woman.

Verses 25-34. A certain woman. — In addition to the notes on Matthew 9:20-22, it may be added,

1. That St. Mark’s account, which is more particular, presents an affecting picture of hopeless disease, and the miseries resulting from its long continuance. She had suffered many things of many physicians, and had spent all that she had, and was nothing better, but rather grew worse. She brought therefore to Christ, pain, poverty, disappointment, a troubled spirit, and a disorder dragging her rapidly to the grave. — This extreme spectacle of wretchedness is brought before us, as on purpose to teach us never to despair when we come to Christ. A learned foreign physician has written a treatise to prove that all the diseases cured by Christ were of a kind incurable by human skill and medicine. It is certain that the greater number of them were of that description, and are equally so now, as then, notwithstanding the improved state of the science. In the case before us, it was enough to prove it a miracle, that the disease was removed at once, which, for twelve years, many physicians had attempted to cure.

2. The manner of the cure is as remarkable as the case. It was not effected by a word, a look, or a touch of our Lord’s hand; but through the woman touching the hem or fringe of his garment. In the notes on the account as given by St. Matthew, it was stated that we have no reason for concluding that this believing woman acted under the idea that the fringe of our Lord’s robe possessed some peculiar virtue. This has been generally assumed; but the woman was a more enlightened person. She had heard of Jesus, and from the accounts of him appears to have conceived the highest notion of his dignity and power, as well as compassion. Her knowledge of Christ was therefore the ground of her faith, and her faith corresponded to her knowledge. She had probably heard, too, that it pleased Christ, sometimes at least, to allow even multitudes to touch him, and by that means to derive healing virtue from him. So in Luke 6:19: “And the whole multitude sought to touch him: for there went virtue out of him, and healed them all.” That this depended upon his will, all must know: it was a grand exhibition of himself as the source of health, a sublime representation of his glorious fulness as the fountain of life, and an emblem of its free and wide diffusiveness. In that way only could it be understood by these multitudes and this pious woman. Believing that he surrounded himself, so to speak, with this healing influence to all who should approach in faith, she came behind, and silently, because her case did not admit of being explained, and because, being by the law unclean, any declaration of her case would have led the bystanders to drive her out of the company: she simply touches the fringe of his garment, in token at once of her reverence and faith; and thus trusts to be healed, not indeed without the knowledge of Christ, (for we have no reason to conclude that,) but without the knowledge of the crowd. That she expected to be healed by stealth, without the concurrence of the will of Christ, with her touching his garment, is contradicted by the commendation given to her faith; for that would have been, it is true, such faith as is exercised in charms and no higher, but not that FAITH IN CHRIST which the Gospel recognizes, and which Christ only could commend. Her coming behind our Lord was therefore an act of the highest faith. She could not otherwise approach him without being compelled to a declaration of her case, which her modesty forbade; but in coming behind she evaded the particular notice of others, yet put herself at once upon the superhuman knowledge and pity of our Saviour. And when she showed so much emotion when challenged by the eye of our Lord, which singled her out, as we gather from St. Luke’s account, this was not the result of surprise that she should have been detected by our Lord, as of the fear that she had been too presumptuous. She was challenged that she might confess the whole, and that so great a miracle might be declared for the conviction and benefit of others. The expression that Jesus knew in himself that virtue had gone out of him, will be rendered less equivocal by translating dunamiv power; and then the meaning is, that his POWER WAS CONSCIOUSLY EXERTED in rewarding the faith which had led her to touch the hem of his garment, and at once healing her malady. It was his will indeed sometimes to make the speaking of a word, sometimes a touch of his own hand, the means of transmitting the healing power to the sick, and sometimes the touching of his garments or person by others; but in neither case, whether he touched others or was touched by them, could any power be communicated but by a volition of his own; and it was restricted to them that approached him in a proper spirit. The expression of power or virtue going forth, is therefore a popular mode of speaking.

Verse 27. Came in the press behind] She had formed her resolution in faith, she executes it, notwithstanding her weakness, &c., with courage; and now she finds it crowned with success.

Verses 22-28. There cometh one of the rulers of the synagogue — Probably that at Capernaum. The rulers of the synagogue were three persons chosen out of ten, who were obliged constantly to attend the public worship over which they presided, and determined such disputes as happened in the synagogue. For an explanation of this whole paragraph, see notes on Matthew 9:18-26.

27. Touched his garment — She seemed to consider his body entirely charged with healing power like electricity. If she can but touch his garment she can draw it out.

Verses 25-34. A certain woman. — In addition to the notes on Matthew 9:20-22, it may be added,

1. That St. Mark’s account, which is more particular, presents an affecting picture of hopeless disease, and the miseries resulting from its long continuance. She had suffered many things of many physicians, and had spent all that she had, and was nothing better, but rather grew worse. She brought therefore to Christ, pain, poverty, disappointment, a troubled spirit, and a disorder dragging her rapidly to the grave. — This extreme spectacle of wretchedness is brought before us, as on purpose to teach us never to despair when we come to Christ. A learned foreign physician has written a treatise to prove that all the diseases cured by Christ were of a kind incurable by human skill and medicine. It is certain that the greater number of them were of that description, and are equally so now, as then, notwithstanding the improved state of the science. In the case before us, it was enough to prove it a miracle, that the disease was removed at once, which, for twelve years, many physicians had attempted to cure.

2. The manner of the cure is as remarkable as the case. It was not effected by a word, a look, or a touch of our Lord’s hand; but through the woman touching the hem or fringe of his garment. In the notes on the account as given by St. Matthew, it was stated that we have no reason for concluding that this believing woman acted under the idea that the fringe of our Lord’s robe possessed some peculiar virtue. This has been generally assumed; but the woman was a more enlightened person. She had heard of Jesus, and from the accounts of him appears to have conceived the highest notion of his dignity and power, as well as compassion. Her knowledge of Christ was therefore the ground of her faith, and her faith corresponded to her knowledge. She had probably heard, too, that it pleased Christ, sometimes at least, to allow even multitudes to touch him, and by that means to derive healing virtue from him. So in Luke 6:19: “And the whole multitude sought to touch him: for there went virtue out of him, and healed them all.” That this depended upon his will, all must know: it was a grand exhibition of himself as the source of health, a sublime representation of his glorious fulness as the fountain of life, and an emblem of its free and wide diffusiveness. In that way only could it be understood by these multitudes and this pious woman. Believing that he surrounded himself, so to speak, with this healing influence to all who should approach in faith, she came behind, and silently, because her case did not admit of being explained, and because, being by the law unclean, any declaration of her case would have led the bystanders to drive her out of the company: she simply touches the fringe of his garment, in token at once of her reverence and faith; and thus trusts to be healed, not indeed without the knowledge of Christ, (for we have no reason to conclude that,) but without the knowledge of the crowd. That she expected to be healed by stealth, without the concurrence of the will of Christ, with her touching his garment, is contradicted by the commendation given to her faith; for that would have been, it is true, such faith as is exercised in charms and no higher, but not that FAITH IN CHRIST which the Gospel recognizes, and which Christ only could commend. Her coming behind our Lord was therefore an act of the highest faith. She could not otherwise approach him without being compelled to a declaration of her case, which her modesty forbade; but in coming behind she evaded the particular notice of others, yet put herself at once upon the superhuman knowledge and pity of our Saviour. And when she showed so much emotion when challenged by the eye of our Lord, which singled her out, as we gather from St. Luke’s account, this was not the result of surprise that she should have been detected by our Lord, as of the fear that she had been too presumptuous. She was challenged that she might confess the whole, and that so great a miracle might be declared for the conviction and benefit of others. The expression that Jesus knew in himself that virtue had gone out of him, will be rendered less equivocal by translating dunamiv power; and then the meaning is, that his POWER WAS CONSCIOUSLY EXERTED in rewarding the faith which had led her to touch the hem of his garment, and at once healing her malady. It was his will indeed sometimes to make the speaking of a word, sometimes a touch of his own hand, the means of transmitting the healing power to the sick, and sometimes the touching of his garments or person by others; but in neither case, whether he touched others or was touched by them, could any power be communicated but by a volition of his own; and it was restricted to them that approached him in a proper spirit. The expression of power or virtue going forth, is therefore a popular mode of speaking.

Verses 22-28. There cometh one of the rulers of the synagogue — Probably that at Capernaum. The rulers of the synagogue were three persons chosen out of ten, who were obliged constantly to attend the public worship over which they presided, and determined such disputes as happened in the synagogue. For an explanation of this whole paragraph, see notes on Matthew 9:18-26.

§ 52. — RAISING OF JAIRUS’S DAUGHTER AND HEALING THE ISSUE, 22-43.

22. Jairus by name — The raising of Jairus’s daughter is in each of the three evangelists closely connected with the healing of the diseased woman.

Verses 25-34. A certain woman. — In addition to the notes on Matthew 9:20-22, it may be added,

1. That St. Mark’s account, which is more particular, presents an affecting picture of hopeless disease, and the miseries resulting from its long continuance. She had suffered many things of many physicians, and had spent all that she had, and was nothing better, but rather grew worse. She brought therefore to Christ, pain, poverty, disappointment, a troubled spirit, and a disorder dragging her rapidly to the grave. — This extreme spectacle of wretchedness is brought before us, as on purpose to teach us never to despair when we come to Christ. A learned foreign physician has written a treatise to prove that all the diseases cured by Christ were of a kind incurable by human skill and medicine. It is certain that the greater number of them were of that description, and are equally so now, as then, notwithstanding the improved state of the science. In the case before us, it was enough to prove it a miracle, that the disease was removed at once, which, for twelve years, many physicians had attempted to cure.

2. The manner of the cure is as remarkable as the case. It was not effected by a word, a look, or a touch of our Lord’s hand; but through the woman touching the hem or fringe of his garment. In the notes on the account as given by St. Matthew, it was stated that we have no reason for concluding that this believing woman acted under the idea that the fringe of our Lord’s robe possessed some peculiar virtue. This has been generally assumed; but the woman was a more enlightened person. She had heard of Jesus, and from the accounts of him appears to have conceived the highest notion of his dignity and power, as well as compassion. Her knowledge of Christ was therefore the ground of her faith, and her faith corresponded to her knowledge. She had probably heard, too, that it pleased Christ, sometimes at least, to allow even multitudes to touch him, and by that means to derive healing virtue from him. So in Luke 6:19: “And the whole multitude sought to touch him: for there went virtue out of him, and healed them all.” That this depended upon his will, all must know: it was a grand exhibition of himself as the source of health, a sublime representation of his glorious fulness as the fountain of life, and an emblem of its free and wide diffusiveness. In that way only could it be understood by these multitudes and this pious woman. Believing that he surrounded himself, so to speak, with this healing influence to all who should approach in faith, she came behind, and silently, because her case did not admit of being explained, and because, being by the law unclean, any declaration of her case would have led the bystanders to drive her out of the company: she simply touches the fringe of his garment, in token at once of her reverence and faith; and thus trusts to be healed, not indeed without the knowledge of Christ, (for we have no reason to conclude that,) but without the knowledge of the crowd. That she expected to be healed by stealth, without the concurrence of the will of Christ, with her touching his garment, is contradicted by the commendation given to her faith; for that would have been, it is true, such faith as is exercised in charms and no higher, but not that FAITH IN CHRIST which the Gospel recognizes, and which Christ only could commend. Her coming behind our Lord was therefore an act of the highest faith. She could not otherwise approach him without being compelled to a declaration of her case, which her modesty forbade; but in coming behind she evaded the particular notice of others, yet put herself at once upon the superhuman knowledge and pity of our Saviour. And when she showed so much emotion when challenged by the eye of our Lord, which singled her out, as we gather from St. Luke’s account, this was not the result of surprise that she should have been detected by our Lord, as of the fear that she had been too presumptuous. She was challenged that she might confess the whole, and that so great a miracle might be declared for the conviction and benefit of others. The expression that Jesus knew in himself that virtue had gone out of him, will be rendered less equivocal by translating dunamiv power; and then the meaning is, that his POWER WAS CONSCIOUSLY EXERTED in rewarding the faith which had led her to touch the hem of his garment, and at once healing her malady. It was his will indeed sometimes to make the speaking of a word, sometimes a touch of his own hand, the means of transmitting the healing power to the sick, and sometimes the touching of his garments or person by others; but in neither case, whether he touched others or was touched by them, could any power be communicated but by a volition of his own; and it was restricted to them that approached him in a proper spirit. The expression of power or virtue going forth, is therefore a popular mode of speaking.

Verses 29, 30. She felt in her body that she was healed of that plague — Or distemper, with which she had been chastised; for this is the plain meaning of the word mastigov here used, which properly means a stroke, scourge, or correction. And Jesus turned about in the press, and said, Who touched, &c. — The woman, having obtained her wish, would have retired unobserved: but Jesus, who had secretly performed the cure, by the concurring efficacy of his will, which sent forth the healing virtue, thought fit, on this occasion, to show that it had not escaped his notice, and to take the opportunity of illustrating and commending the faith of the woman for the encouragement of others to confide in his power and love.

§ 52. — RAISING OF JAIRUS’S DAUGHTER AND HEALING THE ISSUE, 22-43.

22. Jairus by name — The raising of Jairus’s daughter is in each of the three evangelists closely connected with the healing of the diseased woman.

Verses 25-34. A certain woman. — In addition to the notes on Matthew 9:20-22, it may be added,

1. That St. Mark’s account, which is more particular, presents an affecting picture of hopeless disease, and the miseries resulting from its long continuance. She had suffered many things of many physicians, and had spent all that she had, and was nothing better, but rather grew worse. She brought therefore to Christ, pain, poverty, disappointment, a troubled spirit, and a disorder dragging her rapidly to the grave. — This extreme spectacle of wretchedness is brought before us, as on purpose to teach us never to despair when we come to Christ. A learned foreign physician has written a treatise to prove that all the diseases cured by Christ were of a kind incurable by human skill and medicine. It is certain that the greater number of them were of that description, and are equally so now, as then, notwithstanding the improved state of the science. In the case before us, it was enough to prove it a miracle, that the disease was removed at once, which, for twelve years, many physicians had attempted to cure.

2. The manner of the cure is as remarkable as the case. It was not effected by a word, a look, or a touch of our Lord’s hand; but through the woman touching the hem or fringe of his garment. In the notes on the account as given by St. Matthew, it was stated that we have no reason for concluding that this believing woman acted under the idea that the fringe of our Lord’s robe possessed some peculiar virtue. This has been generally assumed; but the woman was a more enlightened person. She had heard of Jesus, and from the accounts of him appears to have conceived the highest notion of his dignity and power, as well as compassion. Her knowledge of Christ was therefore the ground of her faith, and her faith corresponded to her knowledge. She had probably heard, too, that it pleased Christ, sometimes at least, to allow even multitudes to touch him, and by that means to derive healing virtue from him. So in Luke 6:19: “And the whole multitude sought to touch him: for there went virtue out of him, and healed them all.” That this depended upon his will, all must know: it was a grand exhibition of himself as the source of health, a sublime representation of his glorious fulness as the fountain of life, and an emblem of its free and wide diffusiveness. In that way only could it be understood by these multitudes and this pious woman. Believing that he surrounded himself, so to speak, with this healing influence to all who should approach in faith, she came behind, and silently, because her case did not admit of being explained, and because, being by the law unclean, any declaration of her case would have led the bystanders to drive her out of the company: she simply touches the fringe of his garment, in token at once of her reverence and faith; and thus trusts to be healed, not indeed without the knowledge of Christ, (for we have no reason to conclude that,) but without the knowledge of the crowd. That she expected to be healed by stealth, without the concurrence of the will of Christ, with her touching his garment, is contradicted by the commendation given to her faith; for that would have been, it is true, such faith as is exercised in charms and no higher, but not that FAITH IN CHRIST which the Gospel recognizes, and which Christ only could commend. Her coming behind our Lord was therefore an act of the highest faith. She could not otherwise approach him without being compelled to a declaration of her case, which her modesty forbade; but in coming behind she evaded the particular notice of others, yet put herself at once upon the superhuman knowledge and pity of our Saviour. And when she showed so much emotion when challenged by the eye of our Lord, which singled her out, as we gather from St. Luke’s account, this was not the result of surprise that she should have been detected by our Lord, as of the fear that she had been too presumptuous. She was challenged that she might confess the whole, and that so great a miracle might be declared for the conviction and benefit of others. The expression that Jesus knew in himself that virtue had gone out of him, will be rendered less equivocal by translating dunamiv power; and then the meaning is, that his POWER WAS CONSCIOUSLY EXERTED in rewarding the faith which had led her to touch the hem of his garment, and at once healing her malady. It was his will indeed sometimes to make the speaking of a word, sometimes a touch of his own hand, the means of transmitting the healing power to the sick, and sometimes the touching of his garments or person by others; but in neither case, whether he touched others or was touched by them, could any power be communicated but by a volition of his own; and it was restricted to them that approached him in a proper spirit. The expression of power or virtue going forth, is therefore a popular mode of speaking.

Verses 29, 30. She felt in her body that she was healed of that plague — Or distemper, with which she had been chastised; for this is the plain meaning of the word mastigov here used, which properly means a stroke, scourge, or correction. And Jesus turned about in the press, and said, Who touched, &c. — The woman, having obtained her wish, would have retired unobserved: but Jesus, who had secretly performed the cure, by the concurring efficacy of his will, which sent forth the healing virtue, thought fit, on this occasion, to show that it had not escaped his notice, and to take the opportunity of illustrating and commending the faith of the woman for the encouragement of others to confide in his power and love.

30. Virtue — Power. This is a remarkable expression. It seems to imply that faith would draw the healing power from Jesus almost without his volition! How unlike the unbelief of his own countrymen, which compelled the “virtue” to stay within him, so that he could scarce do a miracle among them. But in both cases the operation was really through the consent of his will.

Verses 25-34. A certain woman. — In addition to the notes on Matthew 9:20-22, it may be added,

1. That St. Mark’s account, which is more particular, presents an affecting picture of hopeless disease, and the miseries resulting from its long continuance. She had suffered many things of many physicians, and had spent all that she had, and was nothing better, but rather grew worse. She brought therefore to Christ, pain, poverty, disappointment, a troubled spirit, and a disorder dragging her rapidly to the grave. — This extreme spectacle of wretchedness is brought before us, as on purpose to teach us never to despair when we come to Christ. A learned foreign physician has written a treatise to prove that all the diseases cured by Christ were of a kind incurable by human skill and medicine. It is certain that the greater number of them were of that description, and are equally so now, as then, notwithstanding the improved state of the science. In the case before us, it was enough to prove it a miracle, that the disease was removed at once, which, for twelve years, many physicians had attempted to cure.

2. The manner of the cure is as remarkable as the case. It was not effected by a word, a look, or a touch of our Lord’s hand; but through the woman touching the hem or fringe of his garment. In the notes on the account as given by St. Matthew, it was stated that we have no reason for concluding that this believing woman acted under the idea that the fringe of our Lord’s robe possessed some peculiar virtue. This has been generally assumed; but the woman was a more enlightened person. She had heard of Jesus, and from the accounts of him appears to have conceived the highest notion of his dignity and power, as well as compassion. Her knowledge of Christ was therefore the ground of her faith, and her faith corresponded to her knowledge. She had probably heard, too, that it pleased Christ, sometimes at least, to allow even multitudes to touch him, and by that means to derive healing virtue from him. So in Luke 6:19: “And the whole multitude sought to touch him: for there went virtue out of him, and healed them all.” That this depended upon his will, all must know: it was a grand exhibition of himself as the source of health, a sublime representation of his glorious fulness as the fountain of life, and an emblem of its free and wide diffusiveness. In that way only could it be understood by these multitudes and this pious woman. Believing that he surrounded himself, so to speak, with this healing influence to all who should approach in faith, she came behind, and silently, because her case did not admit of being explained, and because, being by the law unclean, any declaration of her case would have led the bystanders to drive her out of the company: she simply touches the fringe of his garment, in token at once of her reverence and faith; and thus trusts to be healed, not indeed without the knowledge of Christ, (for we have no reason to conclude that,) but without the knowledge of the crowd. That she expected to be healed by stealth, without the concurrence of the will of Christ, with her touching his garment, is contradicted by the commendation given to her faith; for that would have been, it is true, such faith as is exercised in charms and no higher, but not that FAITH IN CHRIST which the Gospel recognizes, and which Christ only could commend. Her coming behind our Lord was therefore an act of the highest faith. She could not otherwise approach him without being compelled to a declaration of her case, which her modesty forbade; but in coming behind she evaded the particular notice of others, yet put herself at once upon the superhuman knowledge and pity of our Saviour. And when she showed so much emotion when challenged by the eye of our Lord, which singled her out, as we gather from St. Luke’s account, this was not the result of surprise that she should have been detected by our Lord, as of the fear that she had been too presumptuous. She was challenged that she might confess the whole, and that so great a miracle might be declared for the conviction and benefit of others. The expression that Jesus knew in himself that virtue had gone out of him, will be rendered less equivocal by translating dunamiv power; and then the meaning is, that his POWER WAS CONSCIOUSLY EXERTED in rewarding the faith which had led her to touch the hem of his garment, and at once healing her malady. It was his will indeed sometimes to make the speaking of a word, sometimes a touch of his own hand, the means of transmitting the healing power to the sick, and sometimes the touching of his garments or person by others; but in neither case, whether he touched others or was touched by them, could any power be communicated but by a volition of his own; and it was restricted to them that approached him in a proper spirit. The expression of power or virtue going forth, is therefore a popular mode of speaking.

Verse 31. Thou seest the multitude thronging then, &c.] Many touch Jesus who are not healed by him: the reason is, they do it not by faith, through a sense of their wants, and a conviction of his ability and willingness to save them. Faith conveys the virtue of Christ into the soul, and spiritual health is the immediate consequence of this received virtue.

31. Who touched me? — The judge who asks the prisoner whether he is guilty or not guilty, really knows, perhaps, but he will none the less put him to the answer. The Lord knew who, but he must make her reveal herself.

Verses 25-34. A certain woman. — In addition to the notes on Matthew 9:20-22, it may be added,

1. That St. Mark’s account, which is more particular, presents an affecting picture of hopeless disease, and the miseries resulting from its long continuance. She had suffered many things of many physicians, and had spent all that she had, and was nothing better, but rather grew worse. She brought therefore to Christ, pain, poverty, disappointment, a troubled spirit, and a disorder dragging her rapidly to the grave. — This extreme spectacle of wretchedness is brought before us, as on purpose to teach us never to despair when we come to Christ. A learned foreign physician has written a treatise to prove that all the diseases cured by Christ were of a kind incurable by human skill and medicine. It is certain that the greater number of them were of that description, and are equally so now, as then, notwithstanding the improved state of the science. In the case before us, it was enough to prove it a miracle, that the disease was removed at once, which, for twelve years, many physicians had attempted to cure.

2. The manner of the cure is as remarkable as the case. It was not effected by a word, a look, or a touch of our Lord’s hand; but through the woman touching the hem or fringe of his garment. In the notes on the account as given by St. Matthew, it was stated that we have no reason for concluding that this believing woman acted under the idea that the fringe of our Lord’s robe possessed some peculiar virtue. This has been generally assumed; but the woman was a more enlightened person. She had heard of Jesus, and from the accounts of him appears to have conceived the highest notion of his dignity and power, as well as compassion. Her knowledge of Christ was therefore the ground of her faith, and her faith corresponded to her knowledge. She had probably heard, too, that it pleased Christ, sometimes at least, to allow even multitudes to touch him, and by that means to derive healing virtue from him. So in Luke 6:19: “And the whole multitude sought to touch him: for there went virtue out of him, and healed them all.” That this depended upon his will, all must know: it was a grand exhibition of himself as the source of health, a sublime representation of his glorious fulness as the fountain of life, and an emblem of its free and wide diffusiveness. In that way only could it be understood by these multitudes and this pious woman. Believing that he surrounded himself, so to speak, with this healing influence to all who should approach in faith, she came behind, and silently, because her case did not admit of being explained, and because, being by the law unclean, any declaration of her case would have led the bystanders to drive her out of the company: she simply touches the fringe of his garment, in token at once of her reverence and faith; and thus trusts to be healed, not indeed without the knowledge of Christ, (for we have no reason to conclude that,) but without the knowledge of the crowd. That she expected to be healed by stealth, without the concurrence of the will of Christ, with her touching his garment, is contradicted by the commendation given to her faith; for that would have been, it is true, such faith as is exercised in charms and no higher, but not that FAITH IN CHRIST which the Gospel recognizes, and which Christ only could commend. Her coming behind our Lord was therefore an act of the highest faith. She could not otherwise approach him without being compelled to a declaration of her case, which her modesty forbade; but in coming behind she evaded the particular notice of others, yet put herself at once upon the superhuman knowledge and pity of our Saviour. And when she showed so much emotion when challenged by the eye of our Lord, which singled her out, as we gather from St. Luke’s account, this was not the result of surprise that she should have been detected by our Lord, as of the fear that she had been too presumptuous. She was challenged that she might confess the whole, and that so great a miracle might be declared for the conviction and benefit of others. The expression that Jesus knew in himself that virtue had gone out of him, will be rendered less equivocal by translating dunamiv power; and then the meaning is, that his POWER WAS CONSCIOUSLY EXERTED in rewarding the faith which had led her to touch the hem of his garment, and at once healing her malady. It was his will indeed sometimes to make the speaking of a word, sometimes a touch of his own hand, the means of transmitting the healing power to the sick, and sometimes the touching of his garments or person by others; but in neither case, whether he touched others or was touched by them, could any power be communicated but by a volition of his own; and it was restricted to them that approached him in a proper spirit. The expression of power or virtue going forth, is therefore a popular mode of speaking.

§ 52. — RAISING OF JAIRUS’S DAUGHTER AND HEALING THE ISSUE, 22-43.

22. Jairus by name — The raising of Jairus’s daughter is in each of the three evangelists closely connected with the healing of the diseased woman.

Verses 25-34. A certain woman. — In addition to the notes on Matthew 9:20-22, it may be added,

1. That St. Mark’s account, which is more particular, presents an affecting picture of hopeless disease, and the miseries resulting from its long continuance. She had suffered many things of many physicians, and had spent all that she had, and was nothing better, but rather grew worse. She brought therefore to Christ, pain, poverty, disappointment, a troubled spirit, and a disorder dragging her rapidly to the grave. — This extreme spectacle of wretchedness is brought before us, as on purpose to teach us never to despair when we come to Christ. A learned foreign physician has written a treatise to prove that all the diseases cured by Christ were of a kind incurable by human skill and medicine. It is certain that the greater number of them were of that description, and are equally so now, as then, notwithstanding the improved state of the science. In the case before us, it was enough to prove it a miracle, that the disease was removed at once, which, for twelve years, many physicians had attempted to cure.

2. The manner of the cure is as remarkable as the case. It was not effected by a word, a look, or a touch of our Lord’s hand; but through the woman touching the hem or fringe of his garment. In the notes on the account as given by St. Matthew, it was stated that we have no reason for concluding that this believing woman acted under the idea that the fringe of our Lord’s robe possessed some peculiar virtue. This has been generally assumed; but the woman was a more enlightened person. She had heard of Jesus, and from the accounts of him appears to have conceived the highest notion of his dignity and power, as well as compassion. Her knowledge of Christ was therefore the ground of her faith, and her faith corresponded to her knowledge. She had probably heard, too, that it pleased Christ, sometimes at least, to allow even multitudes to touch him, and by that means to derive healing virtue from him. So in Luke 6:19: “And the whole multitude sought to touch him: for there went virtue out of him, and healed them all.” That this depended upon his will, all must know: it was a grand exhibition of himself as the source of health, a sublime representation of his glorious fulness as the fountain of life, and an emblem of its free and wide diffusiveness. In that way only could it be understood by these multitudes and this pious woman. Believing that he surrounded himself, so to speak, with this healing influence to all who should approach in faith, she came behind, and silently, because her case did not admit of being explained, and because, being by the law unclean, any declaration of her case would have led the bystanders to drive her out of the company: she simply touches the fringe of his garment, in token at once of her reverence and faith; and thus trusts to be healed, not indeed without the knowledge of Christ, (for we have no reason to conclude that,) but without the knowledge of the crowd. That she expected to be healed by stealth, without the concurrence of the will of Christ, with her touching his garment, is contradicted by the commendation given to her faith; for that would have been, it is true, such faith as is exercised in charms and no higher, but not that FAITH IN CHRIST which the Gospel recognizes, and which Christ only could commend. Her coming behind our Lord was therefore an act of the highest faith. She could not otherwise approach him without being compelled to a declaration of her case, which her modesty forbade; but in coming behind she evaded the particular notice of others, yet put herself at once upon the superhuman knowledge and pity of our Saviour. And when she showed so much emotion when challenged by the eye of our Lord, which singled her out, as we gather from St. Luke’s account, this was not the result of surprise that she should have been detected by our Lord, as of the fear that she had been too presumptuous. She was challenged that she might confess the whole, and that so great a miracle might be declared for the conviction and benefit of others. The expression that Jesus knew in himself that virtue had gone out of him, will be rendered less equivocal by translating dunamiv power; and then the meaning is, that his POWER WAS CONSCIOUSLY EXERTED in rewarding the faith which had led her to touch the hem of his garment, and at once healing her malady. It was his will indeed sometimes to make the speaking of a word, sometimes a touch of his own hand, the means of transmitting the healing power to the sick, and sometimes the touching of his garments or person by others; but in neither case, whether he touched others or was touched by them, could any power be communicated but by a volition of his own; and it was restricted to them that approached him in a proper spirit. The expression of power or virtue going forth, is therefore a popular mode of speaking.

Verse 33. Fearing and trembling] See Matthew 9:22.

33. Told him all the truth — For the Saviour held that she would not be truly blessed unless she should with her mouth before the world confess her salvation. Then could he wisely speak her peace.

Verses 25-34. A certain woman. — In addition to the notes on Matthew 9:20-22, it may be added,

1. That St. Mark’s account, which is more particular, presents an affecting picture of hopeless disease, and the miseries resulting from its long continuance. She had suffered many things of many physicians, and had spent all that she had, and was nothing better, but rather grew worse. She brought therefore to Christ, pain, poverty, disappointment, a troubled spirit, and a disorder dragging her rapidly to the grave. — This extreme spectacle of wretchedness is brought before us, as on purpose to teach us never to despair when we come to Christ. A learned foreign physician has written a treatise to prove that all the diseases cured by Christ were of a kind incurable by human skill and medicine. It is certain that the greater number of them were of that description, and are equally so now, as then, notwithstanding the improved state of the science. In the case before us, it was enough to prove it a miracle, that the disease was removed at once, which, for twelve years, many physicians had attempted to cure.

2. The manner of the cure is as remarkable as the case. It was not effected by a word, a look, or a touch of our Lord’s hand; but through the woman touching the hem or fringe of his garment. In the notes on the account as given by St. Matthew, it was stated that we have no reason for concluding that this believing woman acted under the idea that the fringe of our Lord’s robe possessed some peculiar virtue. This has been generally assumed; but the woman was a more enlightened person. She had heard of Jesus, and from the accounts of him appears to have conceived the highest notion of his dignity and power, as well as compassion. Her knowledge of Christ was therefore the ground of her faith, and her faith corresponded to her knowledge. She had probably heard, too, that it pleased Christ, sometimes at least, to allow even multitudes to touch him, and by that means to derive healing virtue from him. So in Luke 6:19: “And the whole multitude sought to touch him: for there went virtue out of him, and healed them all.” That this depended upon his will, all must know: it was a grand exhibition of himself as the source of health, a sublime representation of his glorious fulness as the fountain of life, and an emblem of its free and wide diffusiveness. In that way only could it be understood by these multitudes and this pious woman. Believing that he surrounded himself, so to speak, with this healing influence to all who should approach in faith, she came behind, and silently, because her case did not admit of being explained, and because, being by the law unclean, any declaration of her case would have led the bystanders to drive her out of the company: she simply touches the fringe of his garment, in token at once of her reverence and faith; and thus trusts to be healed, not indeed without the knowledge of Christ, (for we have no reason to conclude that,) but without the knowledge of the crowd. That she expected to be healed by stealth, without the concurrence of the will of Christ, with her touching his garment, is contradicted by the commendation given to her faith; for that would have been, it is true, such faith as is exercised in charms and no higher, but not that FAITH IN CHRIST which the Gospel recognizes, and which Christ only could commend. Her coming behind our Lord was therefore an act of the highest faith. She could not otherwise approach him without being compelled to a declaration of her case, which her modesty forbade; but in coming behind she evaded the particular notice of others, yet put herself at once upon the superhuman knowledge and pity of our Saviour. And when she showed so much emotion when challenged by the eye of our Lord, which singled her out, as we gather from St. Luke’s account, this was not the result of surprise that she should have been detected by our Lord, as of the fear that she had been too presumptuous. She was challenged that she might confess the whole, and that so great a miracle might be declared for the conviction and benefit of others. The expression that Jesus knew in himself that virtue had gone out of him, will be rendered less equivocal by translating dunamiv power; and then the meaning is, that his POWER WAS CONSCIOUSLY EXERTED in rewarding the faith which had led her to touch the hem of his garment, and at once healing her malady. It was his will indeed sometimes to make the speaking of a word, sometimes a touch of his own hand, the means of transmitting the healing power to the sick, and sometimes the touching of his garments or person by others; but in neither case, whether he touched others or was touched by them, could any power be communicated but by a volition of his own; and it was restricted to them that approached him in a proper spirit. The expression of power or virtue going forth, is therefore a popular mode of speaking.

Verse 34. Be whole of thy plague.] Rather, continue whole, not, be whole, for she was already healed: but this contains a promise, necessary to her encouragement, that her disorder should afflict her no more.

§ 52. — RAISING OF JAIRUS’S DAUGHTER AND HEALING THE ISSUE, 22-43.

22. Jairus by name — The raising of Jairus’s daughter is in each of the three evangelists closely connected with the healing of the diseased woman.

Verses 25-34. A certain woman. — In addition to the notes on Matthew 9:20-22, it may be added,

1. That St. Mark’s account, which is more particular, presents an affecting picture of hopeless disease, and the miseries resulting from its long continuance. She had suffered many things of many physicians, and had spent all that she had, and was nothing better, but rather grew worse. She brought therefore to Christ, pain, poverty, disappointment, a troubled spirit, and a disorder dragging her rapidly to the grave. — This extreme spectacle of wretchedness is brought before us, as on purpose to teach us never to despair when we come to Christ. A learned foreign physician has written a treatise to prove that all the diseases cured by Christ were of a kind incurable by human skill and medicine. It is certain that the greater number of them were of that description, and are equally so now, as then, notwithstanding the improved state of the science. In the case before us, it was enough to prove it a miracle, that the disease was removed at once, which, for twelve years, many physicians had attempted to cure.

2. The manner of the cure is as remarkable as the case. It was not effected by a word, a look, or a touch of our Lord’s hand; but through the woman touching the hem or fringe of his garment. In the notes on the account as given by St. Matthew, it was stated that we have no reason for concluding that this believing woman acted under the idea that the fringe of our Lord’s robe possessed some peculiar virtue. This has been generally assumed; but the woman was a more enlightened person. She had heard of Jesus, and from the accounts of him appears to have conceived the highest notion of his dignity and power, as well as compassion. Her knowledge of Christ was therefore the ground of her faith, and her faith corresponded to her knowledge. She had probably heard, too, that it pleased Christ, sometimes at least, to allow even multitudes to touch him, and by that means to derive healing virtue from him. So in Luke 6:19: “And the whole multitude sought to touch him: for there went virtue out of him, and healed them all.” That this depended upon his will, all must know: it was a grand exhibition of himself as the source of health, a sublime representation of his glorious fulness as the fountain of life, and an emblem of its free and wide diffusiveness. In that way only could it be understood by these multitudes and this pious woman. Believing that he surrounded himself, so to speak, with this healing influence to all who should approach in faith, she came behind, and silently, because her case did not admit of being explained, and because, being by the law unclean, any declaration of her case would have led the bystanders to drive her out of the company: she simply touches the fringe of his garment, in token at once of her reverence and faith; and thus trusts to be healed, not indeed without the knowledge of Christ, (for we have no reason to conclude that,) but without the knowledge of the crowd. That she expected to be healed by stealth, without the concurrence of the will of Christ, with her touching his garment, is contradicted by the commendation given to her faith; for that would have been, it is true, such faith as is exercised in charms and no higher, but not that FAITH IN CHRIST which the Gospel recognizes, and which Christ only could commend. Her coming behind our Lord was therefore an act of the highest faith. She could not otherwise approach him without being compelled to a declaration of her case, which her modesty forbade; but in coming behind she evaded the particular notice of others, yet put herself at once upon the superhuman knowledge and pity of our Saviour. And when she showed so much emotion when challenged by the eye of our Lord, which singled her out, as we gather from St. Luke’s account, this was not the result of surprise that she should have been detected by our Lord, as of the fear that she had been too presumptuous. She was challenged that she might confess the whole, and that so great a miracle might be declared for the conviction and benefit of others. The expression that Jesus knew in himself that virtue had gone out of him, will be rendered less equivocal by translating dunamiv power; and then the meaning is, that his POWER WAS CONSCIOUSLY EXERTED in rewarding the faith which had led her to touch the hem of his garment, and at once healing her malady. It was his will indeed sometimes to make the speaking of a word, sometimes a touch of his own hand, the means of transmitting the healing power to the sick, and sometimes the touching of his garments or person by others; but in neither case, whether he touched others or was touched by them, could any power be communicated but by a volition of his own; and it was restricted to them that approached him in a proper spirit. The expression of power or virtue going forth, is therefore a popular mode of speaking.

Verse 35. Why troublest thou the Master] These people seem to have had no other notion of our Lord than that of an eminent physician, who might be useful while there was life, but afterwards could do nothing.

35. Daughter is dead — And so, they thought, beyond the Master’s power.

Verse 35. Thy daughter is dead. — See the notes on Matthew 9:18-26.

Verse 36. Jesus-saith] These words were spoken by our Lord to the afflicted father, immediately on his hearing of the death of his child, to prevent that distress which he otherwise must have felt on finding that the case was now, humanly speaking, hopeless.

Ver. 36. Be not afraid, only believe, for there was no fear of the ruler’s faith exceeding the power of God. Faith should always enlarge itself to the full extent of the promises.

36. Believe — Trust even beyond the gates of death.

V. 37. John, the brother of James-When St. Mark wrote, not long after our Lord's ascension, the memory of St. James, lately beheaded, was so fresh, that his name was more known than that of John himself.

Verse 37. John, the brother of James — John is thus described here, because, when Mark wrote his gospel, not long after our Lord’s ascension, the memory of James, lately beheaded, was so fresh, that his name was more known than that of John himself.

Ver. 37. He suffered no man to follow him, save Peter, James, and John, and the father and mother. The mourners were not worthy to see the glory, for they laughed at the Saviour’s saying that the damsel slept. He put out the players or the minstrels, whose peculiar species of music was supposed, by the tender touch of the passions, to soothe the grief and anguish of the family. The use of these were to them proofs that the damsel was really dead.

37. No man to follow him — Amid the chosen twelve there was a lesser chosen number. This was an occasion of deep solemnity, and our Lord allowed but three disciples present.

Verse 38. He cometh] But erontai, they come, is the reading of ABCDF, four others, and several versions.

Wept and wailed] See Clarke on “Matthew 9:23”.

Verses 38-42. He seeth the tumult — The crowd of people that wept and wailed greatly — Greek alalazontav polla, howling much, as some render the word. “From several passages of Scripture, (see Jeremiah 9:17, and 16:6, 7; Ezekiel 24:17,) it appears that the people of the East used to bewail the dead by tearing their hair, and cutting their flesh, and crying most bitterly. Nor did the relations of the deceased content themselves with these expressions of violent grief. They hired persons of both sexes, whose employment it was to mourn over the dead in the like frantic manner, and who besides sung doleful ditties, in which honourable mention was made of the age, the beauty, the strength, the courage, the virtues, and the actions of the deceased, with an intention to increase the sorrow of the afflicted relations. In process of time they accompanied these lamentations with music, particularly of flutes, (Josephus, Bell., 3:8,) a custom which prevailed likewise in the West. Ovid, Fast., lib. 6, Cantabant mæstis tibia funeribus. But the Jews were forbidden to tear their hair and cut their flesh in mourning for the dead, (Leviticus 19:28; Deuteronomy 14:1,) because such expressions of grief were inconsistent with resignation to the divine will, and looked as if they had no hope of their friends’ resurrection. Hence the apostle’s precept, 1 Thessalonians 4:13, Sorrow not as others which have no hope. Besides, these rites were practised by the heathen, as a kind of sacrifices to the manes of the dead.” — Macknight.

§ 52. — RAISING OF JAIRUS’S DAUGHTER AND HEALING THE ISSUE, 22-43.

22. Jairus by name — The raising of Jairus’s daughter is in each of the three evangelists closely connected with the healing of the diseased woman.

Verses 38-42. He seeth the tumult — The crowd of people that wept and wailed greatly — Greek alalazontav polla, howling much, as some render the word. “From several passages of Scripture, (see Jeremiah 9:17, and 16:6, 7; Ezekiel 24:17,) it appears that the people of the East used to bewail the dead by tearing their hair, and cutting their flesh, and crying most bitterly. Nor did the relations of the deceased content themselves with these expressions of violent grief. They hired persons of both sexes, whose employment it was to mourn over the dead in the like frantic manner, and who besides sung doleful ditties, in which honourable mention was made of the age, the beauty, the strength, the courage, the virtues, and the actions of the deceased, with an intention to increase the sorrow of the afflicted relations. In process of time they accompanied these lamentations with music, particularly of flutes, (Josephus, Bell., 3:8,) a custom which prevailed likewise in the West. Ovid, Fast., lib. 6, Cantabant mæstis tibia funeribus. But the Jews were forbidden to tear their hair and cut their flesh in mourning for the dead, (Leviticus 19:28; Deuteronomy 14:1,) because such expressions of grief were inconsistent with resignation to the divine will, and looked as if they had no hope of their friends’ resurrection. Hence the apostle’s precept, 1 Thessalonians 4:13, Sorrow not as others which have no hope. Besides, these rites were practised by the heathen, as a kind of sacrifices to the manes of the dead.” — Macknight.

39. Sleepeth — See on Matthew 9:24.

V. 40. Them that were with him-Peter, James, and John.

Verse 40. The father and the mother] Prudence required that they should be present, and be witnesses of the miracle.

And them that were with him] That is, Peter, James, and John, Mark 5:37. It is remarkable that our Lord gave a particular preference to these three disciples, beyond all the rest, on three very important occasions: 1. They were present at the transfiguration. 2. At the raising of Jairus’s daughter. 3. At his agony in the garden of Gethsemane. Where the damsel was lying.] anakeimenon, lying. This word is very doubtful. BDL, one other, Coptic, and later Arabic, with five of the Itala, omit it. Other MSS. express the same idea in five different words: Griesbach leaves it out of the text. See his Testament.

Verses 38-42. He seeth the tumult — The crowd of people that wept and wailed greatly — Greek alalazontav polla, howling much, as some render the word. “From several passages of Scripture, (see Jeremiah 9:17, and 16:6, 7; Ezekiel 24:17,) it appears that the people of the East used to bewail the dead by tearing their hair, and cutting their flesh, and crying most bitterly. Nor did the relations of the deceased content themselves with these expressions of violent grief. They hired persons of both sexes, whose employment it was to mourn over the dead in the like frantic manner, and who besides sung doleful ditties, in which honourable mention was made of the age, the beauty, the strength, the courage, the virtues, and the actions of the deceased, with an intention to increase the sorrow of the afflicted relations. In process of time they accompanied these lamentations with music, particularly of flutes, (Josephus, Bell., 3:8,) a custom which prevailed likewise in the West. Ovid, Fast., lib. 6, Cantabant mæstis tibia funeribus. But the Jews were forbidden to tear their hair and cut their flesh in mourning for the dead, (Leviticus 19:28; Deuteronomy 14:1,) because such expressions of grief were inconsistent with resignation to the divine will, and looked as if they had no hope of their friends’ resurrection. Hence the apostle’s precept, 1 Thessalonians 4:13, Sorrow not as others which have no hope. Besides, these rites were practised by the heathen, as a kind of sacrifices to the manes of the dead.” — Macknight.

§ 52. — RAISING OF JAIRUS’S DAUGHTER AND HEALING THE ISSUE, 22-43.

22. Jairus by name — The raising of Jairus’s daughter is in each of the three evangelists closely connected with the healing of the diseased woman.

Verse 40. They laughed him to scorn. — This is too strong a translation of kai kategelwn autou, and they laughed at him. It is a laugh of incredulity.

Verse 41. Talitha cumi] [Syriac], This is mere Syriac, the proper translation of which the evangelist has given. The Codex Bezæ has a very odd and unaccountable reading here, rabbi, qabita koumi, My master. Damsel arise. Suidas quotes this place under the word abbakoum thus talhqa koum. koum is the reading of several ancient MSS., but it is certainly a faulty one.

Verses 38-42. He seeth the tumult — The crowd of people that wept and wailed greatly — Greek alalazontav polla, howling much, as some render the word. “From several passages of Scripture, (see Jeremiah 9:17, and 16:6, 7; Ezekiel 24:17,) it appears that the people of the East used to bewail the dead by tearing their hair, and cutting their flesh, and crying most bitterly. Nor did the relations of the deceased content themselves with these expressions of violent grief. They hired persons of both sexes, whose employment it was to mourn over the dead in the like frantic manner, and who besides sung doleful ditties, in which honourable mention was made of the age, the beauty, the strength, the courage, the virtues, and the actions of the deceased, with an intention to increase the sorrow of the afflicted relations. In process of time they accompanied these lamentations with music, particularly of flutes, (Josephus, Bell., 3:8,) a custom which prevailed likewise in the West. Ovid, Fast., lib. 6, Cantabant mæstis tibia funeribus. But the Jews were forbidden to tear their hair and cut their flesh in mourning for the dead, (Leviticus 19:28; Deuteronomy 14:1,) because such expressions of grief were inconsistent with resignation to the divine will, and looked as if they had no hope of their friends’ resurrection. Hence the apostle’s precept, 1 Thessalonians 4:13, Sorrow not as others which have no hope. Besides, these rites were practised by the heathen, as a kind of sacrifices to the manes of the dead.” — Macknight.

Ver. 41. He took the damsel by the hand, and said, Talitha cumi — damsel arise. Here he gave proof that he was himself the resurrection and the life, and that the living should listen to that voice in the gospel, which at his pleasure can call the sleeping dead to life.

41. Talitha cumi — This is in the Syro-Chaldaic language, which our Lord usually spoke. Mark alone gives the express words as a memorable reminiscence.

Verse 41. Talitha cumi. — Two Syriac words, signifying, Maid, arise!

Verses 38-42. He seeth the tumult — The crowd of people that wept and wailed greatly — Greek alalazontav polla, howling much, as some render the word. “From several passages of Scripture, (see Jeremiah 9:17, and 16:6, 7; Ezekiel 24:17,) it appears that the people of the East used to bewail the dead by tearing their hair, and cutting their flesh, and crying most bitterly. Nor did the relations of the deceased content themselves with these expressions of violent grief. They hired persons of both sexes, whose employment it was to mourn over the dead in the like frantic manner, and who besides sung doleful ditties, in which honourable mention was made of the age, the beauty, the strength, the courage, the virtues, and the actions of the deceased, with an intention to increase the sorrow of the afflicted relations. In process of time they accompanied these lamentations with music, particularly of flutes, (Josephus, Bell., 3:8,) a custom which prevailed likewise in the West. Ovid, Fast., lib. 6, Cantabant mæstis tibia funeribus. But the Jews were forbidden to tear their hair and cut their flesh in mourning for the dead, (Leviticus 19:28; Deuteronomy 14:1,) because such expressions of grief were inconsistent with resignation to the divine will, and looked as if they had no hope of their friends’ resurrection. Hence the apostle’s precept, 1 Thessalonians 4:13, Sorrow not as others which have no hope. Besides, these rites were practised by the heathen, as a kind of sacrifices to the manes of the dead.” — Macknight.

Ver. 42. The damsel arose and walked, being twelve years of age, a time of life when the loss of a child is more severely felt by parents. He bade them give her meat, for the miracle was perfect, and health and strength were restored by his word. Yet he enjoined silence on the parents, probably because that was not the proper time to blaze it abroad. See also John 11.

§ 52. — RAISING OF JAIRUS’S DAUGHTER AND HEALING THE ISSUE, 22-43.

22. Jairus by name — The raising of Jairus’s daughter is in each of the three evangelists closely connected with the healing of the diseased woman.

Verse 42. Astonished with a great astonishment. — That is, they were exceedingly astonished. The addition of a similar word is used by ancient writers to denote emphasis. This idiom is found in the LXX., and in both Greek and Latin authors.

V. 43. He charged them that no man should know it-That he might avoid every appearance of vain glory, might prevent too great a concourse of people, and might not farther enrage the scribes and Pharisees against him; the time for his death, and for the full manifestation of his glory, being not yet come.

He commanded something should be given her to eat-So that when either natural or spiritual life is restored, even by immediate miracle, all proper means are to be used in order to preserve it.

Verse 43. Something should be given her to eat.] For though he had employed an extraordinary power to bring her to life, he wills that she should be continued in existence by the use of ordinary means. The advice of the heathen is a good one:-

Nec Deus intersit, nisi dignus vindice nodus

Inciderit. HORAT.

“When the miraculous power of God is necessary, let it be resorted to: when it is not necessary, let the ordinary means be used.”-To act otherwise would be to tempt God.

While Christ teaches men the knowledge of the true God, and the way of salvation, he at the same time teaches them lessons of prudence, economy, and common sense. And it is worthy of remark, that all who are taught of him are not only saved, but their understandings are much improved. True religion, civilization, mental improvement, common sense, and orderly behaviour, go hand in hand.

ST. MARK

Verse 43. He charged them that no man should know it — That he might avoid every appearance of vain-glory, might prevent too great a concourse of people, and might not further enrage the scribes and Pharisees against him; the time for his death, and for the full manifestation of his glory, not being yet come. He commanded that something should be given her to eat — So that when either natural or spiritual life is restored, even by immediate miracle, all proper means are to be used in order to preserve it.

43. Given her to eat — So that when natural or spiritual life is restored, (Mr. Wesley well remarks,) even by immediate miracle, all proper means are to be used to preserve it.

Verse 43. That no man should know it. — This must mean that they should not openly declare it immediately, in order that he might retire before the excitement had spread among the people. For it could not long be kept secret, since the father had requested our Lord publicly to go down to his house for the purpose of working the miracle; and the hired mourners, who had been put out of the room, and had derided our Lord when he declared she was not dead, would naturally wait to know the result. That the prohibition was quite temporary, appears also from the parents being exhorted to give food to their daughter; thereby occupying their attention till he should withdraw.