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29 And, behold, they cried out, saying, What have we to do with thee, Jesus, thou Son of God? art thou come hither to torment us before the time?

30 And there was a good way off from them an herd of many swine feeding.

31 So the devils besought him, saying, If thou cast us out, suffer us to go away into the herd of swine.

32 And he said unto them, Go. And when they were come out, they went

[a herd of swine.

into the herd of swine: and, behold, the whole herd of swine ran violently down a steep place into the sea, and perished in the waters.

33 And they that kept them fled, and went their ways into the city, and told every thing, and what was befallen to the possessed of the devils.

34 And, behold, the whole city came out to meet Jesus: and when they saw him, they besought him that he would depart out of their coasts. (P)

EXPOSITION.

(P) Ver. 16-34. After some inferior incidents, Jesus stilleth a tempest, and casts out devils.-The Evangelist, in mentioning the various miracles wrought by our Redeemer, makes a beautiful allusion to the prophecy of Isaiah: "Himself bare our infirmities, and carried our sicknesses :" yet it will be found, by turning to the prophecy (ch. liii.), that the words have certainly a farther and sublimer reference to his atonement for our sins. (1 Pet. ii. 24.) We must confine our remarks, however, to the two great miracles which fill up the remainder of this chapter.

The multitudes which followed our Saviour in consequence of his miracles, led him to seek retirement; for which purpose he entered into a vessel, to cross "the sea," or lake of Gennesareth, in order to pass to the other side, and his disciples with him. On the way, a storm arose, but such was the fatigue and watching which Jesus had endured, that the storm did not awake him. The disciples, however, cried out, under great alarm for their own safety, "Lord, save us, or we perish!" It is said of Julius Cæsar, that in a storm at sea, quieted the mariners by telling them that they carried Cæsar's fortune: but Cæsar could not quiet the storm, as Jesus did. After a gentle reproof of his disciples for their unbelief, "He rebuked the winds and the sea; and"-not, the storm gradually subsided, as is commonly the case, but, immediately "there was a great calm!" Well might the disciples say, "What manner of man is this, that even the winds and the sea obey him?" It is observable,

he

that the miracles of Christ were generally wrought, like the work of creation, by a word speaking.

No sooner were Jesus and his disciples landed from the vessel in the country of the Gadarenes, than they were met by two maniacs of the worst class, 66 exceeding fierce," being possessed with devils, or demons, as the word is now uniformly rendered. Our opinion on this subject has been already stated: we think that, in certain cases, demoniacal possession is still connected with insanity. (See on Matt. iv. 12-25 and Notes; also Note on ver. 28 of this chapter.)

It is remarkable, that though St. Matthew mentions two demoniacs, the Evangelists Mark and Luke mention one only. This seems best accounted for by supposing, one of them rendered himself most conspicuous by his extraordinary conduct, inasmuch as he wore no clothes, and could not be bound with chains. This man also was the only one who continued with Jesus, clothed, and in his right mind. Both, however, when they saw Jesus, fell down and worshipped him, and cried out aloud, "What have we to do with thee? Art thou come to torment us before the time?"

The act of worship here referred to, can only be considered as the usual eastern form of prostration to superiors; and the address shows that the man was sufficiently collected to know the person whom he addressed. The expression, "What have we to do with thee?" if used by the demoniacs, implies a sense of their being connected with unclean spirits, and there

NOTES.

1183. The parallel passage in Luke viii. 27, reads, "out of the city." Camp and Doddr." Of the city;" i. e. a citizen-one who had formerly resided there.

Ver. 30. A good way off- Camp." At some distance" but probably within sight, upon a mountain near the sea shore. Comp. Mark v. 11.

Ver.32. The whole herd Mark says they were about 2000, and the demons themselves boast that they were a legion, which at this period contained

between 4 and 5000, but probably varied like our regiments, and was often used indefinitely, like our term regiment; for an undefined number.-We must not imitate the mathematical accuracy of Bp. Smallbroke, who, upon comparing the demons and the swine, found it necessary to divide some of the former into two, and thus obtained the nick-name of "Split-devil," to his dying day. See Nichol's Bowyer.

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fore in opposition to the holiness of Christ's character and mission. At the same time knowing that it was a part of his work and mission to cast out demons, they deprecated his interference, as though they expected it would add to their present sufferings. These words are, however, by most commentators (we believe) considered as those of the demons themselves, expressing an alarm lest they should be banished from earth, and cousigned to their final punishment before the expected time. In our Lord's conversations with demons, we confess there is much that we do not understand, arising from our ignorance of the precise nature and circumstances of these

unclean spirits." Perhaps we may derive some farther information as we proceed.

The evangelist now remarks that there was, at some distance, a herd of many swine feeding; a circumstance little to be expected in a country where religion did not suffer them to be eaten. These Gadarenes were, however, a sort of mougrel Jews, who preferred their interests to their religion, keeping swine, probably, for purposes of sale to the Gentiles, who (as already observed) were numerous in these parts, and often, perhaps, under that pretence, indulging themselves in the forbidden food. This accounts for our Lord's permitting the demons to destroy them, as a just punishment to their infidel and avaricious owners. It is remarked, as a farther judgment on these people, that this was the first Jewish city that fell into the hands of the Roman soldiers. (Jos. lib. iv. c. 2.)

Why the demons should beseech Jesus not to send them out of the country, is not so clear. Dr. Doddridge infers from Dan. x. 13, 20, that different evil genii (as well as good angels) ،، preside over distinct regions, under the direction of Satan their prince." If this be the case, however, their power must be an usurpation, like that of their master, "the god of this world," (2 Cor. iv. 4.) whose reign is tole

rated like many other evils, on account of the general good for which it is over-ruled by the providence of God. (See Expos. on Dan. x.)

But how did the demons affect the swine? If, when they took possession of men, they produced a total derangement of their ra tional faculties, we may naturally conclude that they produced a similar effect on the natural powers of the animals. The late Lord Erskine mentioned to the writer, that he once had a flock of sheep bitten by a mad dog, and the consequence was, that they ran round and round the field in which they were enclosed, with such impetnosity, that at length they laid down and died with the fatigue: such appears to have been the impetus which drove this swinish multitude into the bed of the sea.

The effect of this circumstance upon the people was no less remarkable. They seem convinced that Jesus was possessed of a divine power, and therefore approach him with respect and reverence, praying himnot to forgive their sin, nor to heal their sick, nor to teach them the way of salvation, but-strange! surpassing strange !to depart out of their coasts, for fear he should do them any more mischief.

But what was the final effect of the miracle on the immediate subjects of it, the poor lunatics themselves? Of one of them we know nothing; but it is to be feared he was not duly sensible of the favour he had received; the other, however, aud, as should seem, the worst of them, the naked madman whom chaius could not confine, he was found "clothed, and in his right mind;" telling all the people what Jesus had done for him, and afterwards (as Mark informs us) entreating the Saviour, "that he might be with him." (Mark v. 18.) " Howbeit," says that Evangelist, "Jesus suffered him not;” but directed him to go home to his friends, and "tell them how great things the Lord had done" for him. He did so, and thus showed his gratitude for the blessing which he had received.

NOTES.

CHAP. IX. Ver. 1. His own city-that is, Capernaum, the metropolis of Galilee, whither our Lord had removed from Nazareth, Matt. iv. 13.

Ver. 2. Lying on a bed-Doddr." Coach," or mattress. See Mark ii. 3, 4.Seeing their faith -that is, both of the sick man and his friends.

Thy sins be (Luke "are") forgiven thee- Not a prayer, but an offirmation. Campbell.

Ver.3. Certain of the scribes.-See Note on chap. v. 20. Within themselves. The Greek phrase (en autais) is sometimes used in the sense of "among themselves," as in ch. xvi. 8; but Mark here

Matthew called]

. CHAP. IX. 4 And Jesus knowing their thoughts said, Wherefore think ye evil in your hearts?

5 For whether is easier, to say, Thy sins be forgiven thee; or to say, Arise, and walk?

6 But that ye may know that the Son of man hath power on earth to forgive sins, (then saith he to the sick of the palsy,) Arise, take up thy bed, and go unto thine house.

7 And he arose, and departed to his house.

8 But when the multitudes saw it, they marvelled, and glorified God, which had given such power unto

men.

9 And as Jesus passed forth from thence, he saw a man, named Matthew, sitting at the receipt of custom and he saith unto him, Follow me. And he arose, and followed him.

10 And it came to pass, as Jesus sat at meat in the house, behold, many Publicans and sinners came and sat down with him and his disciples.

11 And when the Pharisees saw it, they said unto his disciples, Why eateth your Master with Publicans and sinners?

12 But when Jesus heard that, he said unto them, They that be whole need not a physician, but they that

are sick.

CHAP. IX.

[to be an apostle

13 But go ye and learn what that meaneth, I will have mercy, and not sacrifice for I am not come to call the righteous, but sinners to repentance.

14 Then came to him the disciples of John, saying, Why do we and the Pharisees fast oft, but thy disciples fast not?

15 And Jesus said unto them, Can the children of the bridechamber mourn, as long as the bridegroom is with them? but the days will come, when the bridegroom shall be taken from them, and then shall they fast.

16 No man putteth a piece of new cloth unto an old garment, for that which is put in to fill it up taketh from the garment, and the rent is made worse.

17 Neither do men put new wine into old bottles: else the bottles break, and the wine runneth out, and the bottles perish but they put new wine into new bottles, and both are preserved. (Q)

18 While he spake these things. unto them, behold, there came a certain ruler, and worshipped him, saying, My daughter is even now dead! but come and lay thy hand upon her, and she shall live.

19 And Jesus arose, and followed him, and so did his disciples.

EXPOSITION.

(2) Ver. 1-17. Jesus heals a paralytic,

and forgives his sin. He calls Matthew, and in his house eats with publicans and

NOTES.

explains it by" in their hearts." See also ver. 21. Ver. 4 Wherefore think ye evil-Doddr. "(Such) evil things." Camp. "Why do ye harbour evil thoughts?"

Ver. 6. Power-Beza, Doddr. &c. "Authority;" so in ver. 8.On earth to forgive--or," The Son of man on earth hath authority," &c. Drs. Doddr. and J. P. Smith, and others.

Ver.9. At the receipt of custom-"The publicans had houses, or booths, built for them at the foot of bridges, at the mouths of rivers, and by the sea-shore, where they took toll of passengers that went to and fro. Heace we read of the tickets, or seals, of the publicans, which, when a man had paid toll on one side of a river, were given him by the publican, to show to him that sat on the other side, that it might appest he had paid." Dr. Gill.

Ver. 10. Many publicans and sinners.—It seems hardly necessary to remark, in the present day (except to very young persons), that this term, anciently, had no relation to the class of persons whom we call publicans, namely, innkeepers and victuallers. These

publicans were Jews, employed to collect the Roman tribute, which rendered them so odious to their countrymen, as to be ranked always with the worst of sinners both as rapacious in their office, and profane in their conversation. See Matt. xviii. 17; Luke xviii. 11.

Ver. 13. Mercy and not sacrifice- that is, "in preference to sacrifice." See Hos. vi. 6, and Note. Ver. 15. The children of the bride-chambernamely, the guests invited to celebrate the marriage.

Ver. 16. A piece of new cloth-literally, "unfulled;"i. e. unfinished cloth; a proper type of a new disciple. Ver. 17. Old bottles. These bottles, it is well known, were generally made of goat skins, which, when much worn, were apt to break with new wine. Ver. 18. A certain ruler-namely, "of the Synagogue," Luke viii. 50.

Ibid. Even now dead-Campbell, "Is by this time dead;" i. e. he left her apparently at the last gasp, and concluded she must, by this time, have departed.

The diseased]

S. MATTHEW.

20 And, behold, a woman, which was diseased with an issue of blood twelve years came behind him, and touched the hem of his garment:

21 For she said within herself, If I may but touch his garment, I shall be whole.

22 But Jesus turned him about,

[woman cured. and when he saw her, he said, Daughter, be of good comfort; thy faith hath made thee whole. And the woman was made whole from that hour.

23 And when Jesus came into the ruler's house, and saw the minstrels and the people making a noise,

24 He said unto them, Give place;

EXPOSITION-Chap. IX. Continued.

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sinners. It should seem that this paralytic was not only" sick of the palsy," but distressed in mind, under the apprehension that it was a visitation for some particular siu, and therefore does our Lord address him in this consolatory language; "Son, be of good cheer:" that is," take courage," as Doddridge renders it, "thy sins are forgiven thee." Certain of the Scribes, who were then present, take umbrage at this, and murmuring in their hearts say, "This man blasphemeth!" Jesus, however, evinces his authority to forgive sins, by immediately healing him by a word speaking. The argument stands thus: "If I were a blasphemer, would the Almighty confirm my word, by imparting to it a miraculous power? Surely not. The power of miracles confirms my divine mission; and "the authority on earth to forgive sins," bears witness to the divinity both of my person and character.'

It is very observable, that though the apostles wrought many miracles, aud in some cases were authorized to forgive sins (Matt. xviii, 18); yet they never did either in the authoritative manner which our Lord used, or in their own name. On the contrary they always spake and acted in "the name of Jesus of Nazareth," and by his authority. (Acts iii. 6; v. 6, &c.) The objection, therefore, which some have urged against the argument of Christ's diviuity from the miracles of the Apostles,

rather confirms than weakens it: for he who speaks with authority, and acts in his own name, is evidently more than a mere delegate. (See Smith's Mess. vol. ii. p. 308, &c.)

If it be asked why, on this and other occasions, the man that was cured was com manded to take up his bed and walk? it may be replied, To show the completeness of his cure, that he was not huddled away in obscurity; but was able to walk steadily, and even to carry his bed with him. Perhaps, also, (as Mr. Jay suggests) that

it might be a perpetual memento of his

cure.

The next event recorded by this evange list is, the call of Matthew, and the presence of Jesus at the entertainment which he gave on this occasion. His call has been already noticed slightly in our Introduction (p. 7). We shall only add, that at this time he appears to have been engaged in a very active, and perhaps lucrative situation, at the custom-house, or tollbooth, in Galilee, when he, immediately on receiving this call from the Lord, "left all, and followed him."

or

It is not necessary to suppose that the entertainment which Matthew (or Levi) made to his friends, was on the same day, or even in the same week, that Jesus called him. Though he gave up immediately his situation, both honour and honesty required that he should make up his accounts with government; and one object of this feast seems to have been, to show that he did not leave his situation clandestinely, in a sudden fit of enthusiasm, or disgust with his employment; and another per haps was, to prove that he had not embraced a system of morose seclusion from society; but that, on the contrary, he was willing to associate with any to whom he might be useful, and in the present instance he knew of no way in which he could render them so great a benefit, as by introducing them to his great and blessed

master.

The conduct of Jesus, however, in this instance gave great offence to the Pharisees, who always spake of publicans with rancour, or contempt, and on no occasion would associate with them if they could avoid it. They, therefore, attack the disciples with this question, Why eateth your master with publicans and sinners?" The disciples probably reported the question to their master, and he immediately replied, "The whole need not the phy sician, but they that are sick: Go ye aud

NOTES.

Ver. 20. Hem (Doddr. and Camp. "fringe") of his garment-which every Jew was commanded by the law to wear. See our Exposition, Num. xv. 38.

Ver. 23. Minstrels -Gr." Flute-players," or pipers, who commenced the lament, and were followed by the professional mourning women, and, as appears

"6

in the present instance, by all present. The introduction of instruments on this occasion, is thought to have been, at this period, a novel practice, bor. rowed from the heathen. See Hamm, and compare our Expos. on ch. ii, 13-25,

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26 And the fame hereof went with a devil. abroad into all that land.

27 ¶ And when Jesus departed thence, two blind men followed him, crying, and saying, Thou Son of Thou Son of David, have mercy on us.

28 And when he was come into the house, the blind men came to him: and Jesus saith unto them, Believe ye that I am able to do this? They said unto him, Yea, Lord.

29 Then touched he their eyes, saying, According to your faith be it unto you.

30 And their eyes were opened; and Jesus straitly charged them, saying, See that no man know it.

33 And when the devil was cast out, the dumb spake: and the multitude marvelled, saying, It was never so seen in Israel.

34 But the Pharisees said, He casteth out devils through the prince of the devils.

35 And Jesus went about all the cities and villages, teaching in their synagogues, and preaching the gospel of the kingdom, and healing every sickness and every disease among the people.

36 But when he saw the multitude, he was moved with compassion on them, because they fainted, and EXPOSITION.

learn what that meaneth. (Hosea vi. 6.) I will have mercy and not sacrifice:" that is, God prefers acts of mercy and benevolence to either ritual services or costly sacrifices. To call sinners to repentanceto heal the wounded soul is an act of mercy and benevolence, far more acceptable to God than all your parade of heartless sacrifices.'"I came not to call the righteous, but sinners, to repentance."

On this occasion, as it should seem, some of John Baptist's disciples, whose master Herod had imprisoned, seeing the disciples of Jesus present at this feast, and probably being set on by the Pharisees, inquire of Jesus, "Why do we and the Pharisees fast often, but thy disciples fast not?" This question, it is evident, refers not to any divinely-instituted fast of the Mosaic law; but, in the case of the Pharisees, to their fasting twice a week, from a principle of superstition and self-righteousness; and, in the case of John's disciples, as their master had been shut up in prison by Herod, and his life was threatened, it is probable they kept many fasts, as well as offered many prayers on his account. But it was not so with the disciples of Jesus; their Master, the bridegroom of his church, was yet with them;

when he should be taken from them, which they are led to expect shortly, then would be their time for fasting and lamenting; and then, indeed, would they be far more severely tried than were now John's disciples. Not only so, but the disciples of Jesus were newly gathered around him; Matthew, in particular, was quite a new disciple; and it would not be wise in a master, to put his young converts to so severe a test as those who had been long attached to him. It would be like putting new wine in old skin bottles, that were like to burst; or sewing a patch of half-finished cloth upon a garment decayed or motheaten, than which nothing could be more absurd.

But to return to the feast before us: Bp. Hall remarks, "I do not find where Jesus was bidden to any table and refused. If a Pharisee, if a publican invited him, he made not dainty (i. e. he made no scruple) to go..... If he sat with sinners, he converted them; if with converts, he confirmed and instructed them; if with the poor, he fed them; if with the rich, he made them richer in grace. At whose board did he ever sit, and left not his host a gainer?" (Contemp. vol. iii. bk. 3)

NOTES.

Ver. 27. Thou Son of David. — By this it is evident that these men took Jesus to be the Messiah. See ch. xxii. 42.

Ver. 32. With a devil-Doddr. " a demon." So ver. 33, 34. It is evident from this expression, that the Pharisees, by demons, did not mean the souls of departed heroes (as did the heathen) but the apos..

tate spirits who sided with Satan in his apostacy. See Note on ch. iv. 24.

Ver.36. Because they fainted, &c.-Doddr. "Were faint." But many MSS. read, "Because they were scattered and exposed, as sheep, &c., having no shepherd to guide or to protect them."

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