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.

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

The diseased]

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;

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

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,

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)

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."