276) • Be this, however, as it may, the difference itself is so far useful, that it enables us to explain one slight, and, perhaps, the only remaining, discrepancy be tween St. Matthew and the other two. On the first address of the demoniacs to Jesus, he makes them say, Τί ἡμῖν καί σοι, Ἰησοῦ; υἱὸ τοῦ Θεοῦ, ἦλθες ὧδε προ | καιροῦ βασανίσει ἡμᾶς ; they make them say, Τί ἐμοὶ καί σοί, Ἰησοῦ, υἱὲ τοῦ Θεοῦ τοῦ ὑψίστου; ὁρκίζω σε τὸν Θεὸν, or, déoμal cov, un μe Bacarions. If there were two demoniacs, both speaking by the same influence of possession, each of these modes of address might actually have been used.'-Greswell, Vol. I. Diss. iii. pp. 208.11. ON OUR LORD PASSING THE NIGHT UPON THE LAKE.* Arrived at the lake, he embarks, and sets sail: and, by the help of what follows, it may be shewn that he neither returned the same night to Capernaum, nor landed at Gergesa until the morning; and consequently that he spent the night on the lake: I. His motive, in going to the other side at all, was to oblige the multitude to disperse; or at least to relieve himself from their importunity: and this effect was more likely to ensue if they thought he was gone away for the night, than if they expected to see him shortly come back. II. The breadth of the lake, (though probably not uniform,) according to Josephus, was forty stades; and according to Pliny six Roman miles. It was after sunset, or in the evening, when they set out; and a storm was encountered by the way. If they were going in the direction of Gadara, that was not over against Capernaum, but considerably lower down to the south-east (Jos. Vita, 9, 10, 65, p. 97): and even if they were proceeding to Gergesa, still the passage would probably not take up less than an hour; and the storm which intervened would doubtless add to its length. III. After the autumnal equinox, it would be dark within an hour from sunset, and much more within two or three. IV. When Jesus returned to Capernaum, the multitude were found collected on the shore of the lake, and anxiously waiting to receive him, Mk. v. 21; Lu. viii. 40, p. 274. This might naturally be the case on the following morning; but it could scarcely happen the same night. Their anxiety too for the return of our Lord in this instance might be produced by the fact of the storm the preceding evening. They could not as yet know how Jesus and his disciples had fared in that storm; and they would be impatient to see them again on that account. 'V. Before and during the storm, as all the evangelists agree, our Lord was asleep. No solution of this fact is so probable as that he was composed to rest for the night. The reluctance of the disciples to awaken him, until the danger was become imminent and pressing; the answer returned just before to the scribe, (Mt. viii. 20, p. 265,) beautiful and pathetic as it was; are pertinent, also, and significant, if Jesus was gone to sleep for the night; or was preparing to pass the night in the open air upon the water. VI. When he landed at the opposite side, the demoniac is said to have seen him a great way off (Mk. v. 6, p. 270). If so, it must have been broad daylight at the time; that is, the landing did not take place until the following morning. 'VII. This demoniac, it is also said, was by night and by day (Mk. v. 5, p. 269,) among the tombs. If he met our Lord in the morning, just as he was landing from the ship; this circumstance would both explain the reason, and confirm the truth of that observation. VIII. There was near the place a large herd of swine, feeding in their usual pasture at the time; which herd it is much more probable had been brought there that morning, than kept out there all night, or not yet driven home. If it was never customary to keep out such herds all night, they would be driven home by sunset at almost any period of the year; and after the feast of Tabernacles, whatever might be usual at other times, no description of cattle, and much less swine, would be found in the fields all night. IX. The people of the city, as well as of the neighbouring country, were all up and stirring at the time; or they could not have been so instantly alarmed by the report of the keepers of the swine, and so soon brought out in a body, to see what had happened, and to request our Lord to depart from their coasts. 'X. If he returned (as after this request he is said to have returned) immediately, Mt. ix. 1, 10, pp. 274, ..7, and yet the same night that he had arrived; then he must have been entertained, at a most unusual hour for a supper, that same night; he must have been applied to by Jairus, ver. 18, p. 279, and must have raised his daughter, at a still later hour, that same night; he must consequently have set out to his house either in the dark, or by torch-light: the miracle of the issue of blood, performed by the way, ver. 20-2, p. 280, must have been performed under corresponding circumstances: and yet nothing can be clearer than that everything relating to this miracle was transacted in the open day, Mk. v. 30-.4, p. 281. We may consider it.... almost demonstratively certain, that Jesus neither came back from Gadara the same evening on which he set out, nor, in all probability, landed there until the next morning. Whatever occurred on the other side, occurred, consequently, in the morning; and, perhaps, so early in the morning, as to allow of his returning to Capernaum in time for the usual morning's repast; or not much later than it. Certainly, at least, his return would not be too late for the hour of dinner; the fifth hour of the day with the ancients, eleven in the morning with us. His finding the people, on the shore, ready prepared for his reception; and his being at meat in the house of some disciple-see § 36, p. 277-when the application of Jairus was made to him; are both on this supposition naturally accounted for. See Mt. ix. 1; Mk. v. 21; Lu. viii. 40, (p. 274.) AND REJOICES THAT GOD HATH DONE SO MUCH FOR HIM. THE SAINT AT DEATH... GRIEVES THAT HE HATH DONE SO LITTLE FOR GOD, * Greswell, Vol. II. Diss. xxiii. pp. 335-..8. WISDOM IS GOOD WITH AN INHERITANCE.-Eccl. vii. 11. O GOD, HOW LONG SHALL THE ADVERSARY REPROACH? SHALL THE ENEMY BLASPHEME THY NAME FOR EVER?-Psalm 1xxiv. 10. SECTION 36.—(G. 21—.3.)—AFTER HIS RETURN,* WHEN JESUS IS SITTING AT MEAT, THE PHARISEES MURMUR THAT HE IS EATING WITH PUBLICANS AND SINNERS; THE DISCIPLES OF JOHN INQUIRE WHY THE DISCIPLES OF JESUS DID NOT FAST; JESUS REPLIES TO BOTH AS BEFORE. JAIRUS APPLIES TO JESUS TO HEAL HIS DAUGHTER. ON THE WAY, A WOMAN IS HEALED, WHO HAD AN ISSUE OF BLOOD TWELVE YEARS. IN THE MEAN TIME, THE DAUGHTER OF JAIRUS EXPIRES, WHOM JESUS RAISES TO LIFE AGAIN. HE HEALS TWO BLIND MEN, AND A DEMONIAC WHO WAS DUMB. THE PHARISEES AGAIN BLASPHEME. Matt. ix. 10-34. Mark v. 22-43. Luke viii. 41-56.-AT CAPERNAUM. INTRODUCTION AND ANALYSIS. ix. 22. - v. 30.4. viii. 45-.8. Jesus recognises the touch of faith, and says to the woman, Daughter, be of good comfort; thy faith hath made thee whole.' v. 35. viii. 49. Word is brought from the ruler's house that his daughter is dead, and that the coming of Jesus would now be of no avail. - v. 36. - viii. 50. Jesus encourages Jairus to exercise faith, assuring him that his daughter shall be given recovery. ix. 23. v. 37, .8. - viii. 51. Jesus, accompanied by Peter, James, and John, enters the house, where already the wailing has commenced on account of the child's death. Mt. ix. 24. Mk. v. 39, 40. Lu. viii. 52, .3. Upon Jesus saying, 'The maid is not dead, but sleepeth,' they, being fully persuaded of her death, laugh him to scorn. - ix. 25, .6. v. 40-.3. -viii. 54-6. Having, with the three chosen disciples, and the father and mother of the child, entered the apartment where the child lay, Jesus takes her by the hand, and bids her arise; immediately upon which she arises and walks, when Jesus directs that she be given some nourishment. His fame goes abroad into all that land. ix. 27. Two blind men follow Jesus, calling upon him, the Son of David, to have mercy upon them. ix. 28-30. They follow him into the house; Jesus, after asking whether they believe in his ability to heal them, touches their eyes, and, according to their faith, their eyes are opened. ix. 30,.1. Jesus charges them not to publish the matter; but upon departing, they spread his fame in all the country. Contrast this case with that of other two blind men, ch. xx. 29-34, § 79. ix. 32.4. Jesus dispossesses a dumb manthe multitudes marvel-the Pharisees blasphemesee a similar occurrence, ch. xii. 22, § 31, p. 234. In the present case it was a dumb man; in that, the man was both blind, and dumb.' In this, the people say, It was never so seen in Israel;' in that, "Is not this the Son of David?' In this case the Pharisees say, He castelh out devils through the prince of the devils:' in that he is said to do the same 'by Beelzebub the prince of the devils.' (G. 21,) No. 36. Jesus sits at meat; the Pharisees murmur that he eats with publicans, &c.; the disciples of John inquire why the disciples of Jesus did not fast: Jesus replies.-At Capernaum. Mt. ix. 10. As Jesus sat at meat in the house. Many commentators think that this is the same feast as is recorded, Mk. ii. 15-22; Lu. v. 29-39, § 22, p. 168, which immediately succeeded the call of Matthew, or Levi; but Mr. Greswell supposes that feast to be altogether passed over by Matthew, and that this instance recorded by him. (ch. ix. 10-7.) is totally different.See Greswell, On the call and supper of Levi,' Vol. II. Diss. xxv. pp. 397-410. Publicans.-See NOTE, Lu. iii. 12, § 7, p. 53. Sinners. ȧuaprwλoi. The word here, and generally elsewhere in the Gospels, denotes heathens, or such Jews as associated with them, and were considered on a footing with them.-See Mk. ii. 16, § 22, p. 168; Ga. ii. 15, 'We who are Jews by nature, and not sinners of the Gentiles.' 11. The Pharisees counted themselves righteous, and despised others.'-See § 7, ADDENDA, p. 56. PRACTICAL REFLECTIONS. Mt. ix. 10, .1. Although publicans and sinners | they would not have wondered at the casual associacame and sat down with Jesus and his disciples, yet tion. Would that the people of the world were always it was quite evident, even to the Pharisees, that Jesus able to mark the same distinction between themselves and his disciples were not as publicans and sinners, else and the consistent conduct of the disciples of Jesus. * ADDENDA, p. 276, supra, and Greswell, Vol. II. Diss. xxiii. pp. 335-..8. A FALSE FRIEND IS WORSE THAN AN OPEN ENEMY. 1277 ARISE, O GOD, PLEAD THINE OWN CAUSE: REMEMBER HOW THE FOOLISH MAN REPROACHETH THEE DAILY.-Psalm lxxiv. 22. VOW, AND PAY UNTO THE LORD YOUR GOD LET ALL THAT BE ROUND MATT. ix. 13-.5. said unto-them, They that-be-whole oxvovtes need not a13 physician, but they that-are sick Kakos EXOVTES.* But go-ye and-learn what that meaneth,+ I-will eλw have mercy, and not sacrifice for I-am-not-come to-call the-righteous, but 14 sinners to repentance. Then came to-him the disciples ofJohn, saying, Why do we and the Pharisees-fast oft, but 15 thy disciples fast not? And Jesus said unto-them, Can the children of-the bride-chamber 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 SCRIPTURE ILLUSTRATIONS. 12. They that be whole, &c.- they that are whole,' &c., Mk. ii. 17; Lu. v. 31, § 22, p. 168. 13. I will have mercy, &c.-'I desired mercy, and not sacrifice; and the knowledge of God more than burnt offerings,' Hos. vi. 6-see the same referred to, Mt. xii. 7, § 24, p. 190-also Mi. vi. 6-8. Wherewith shall I come before the LORD, and bow myself before the high God? shall I come before him with burnt offerings, with calves of a year old? 7, Will the LORD be pleased with thousands of rams, or with ten thousands of rivers of oil? shall I give my firstborn for my transgression, the fruit of my body for the sin of my soul? 8, He hath shewed thee, O man, what is good; and what doth the LORD require of thee, but to do justly, and to love mercy, and to walk humbly with thy God?' not come to call the righteous, &c.-Jesus was come to bring Jacob again to the Lord, Is. xlix. 5, p. (23) -He shewed that repentance and remission of sins should be preached in his name among all nations, beginning at Jerusalem,' Lu. xxiv. 47, § 98- He is exalted to be a Prince and a Saviour, for to give repentance to Israel, and forgiveness of sins,' Ac. v. 31 should perish, but that all should come,' &c., 2 Pe. iii. 9. --he is longsuffering to us-ward, not willing that any 14. fast oft, &c.-Mk. ii. 18; Lu. v. 33, § 22, p. 169. 15. children of the bride-chamber, &c.-Mk. ii. 19, 20; Lu. v. 34, .5, § ib. NOTES. 12. They that be whole, &c. Our Saviour is answering the Pharisees according to their folly, they supposing themselves righteous, and so in no need of the physician of souls: but he shews that this view of their own case need not be connected with a despising of others, who ought rather to be helped to a state of spiritual health and enjoyment. 13. Go ye and learn. ytse velimmed, a form of speech in frequent use among the rabbins, when they referred to any fact or example in the sacred. writings. I am not come to call the righteous, &c. No human beings are by nature righteous, Ps. xiv., 3, 'They are all gone aside, they are all together become filthy: there is none that doeth good, no, not one.' Ro. i. 18-32; iii. 10-.8. [14. The Pharisees fast oft. In the law we only find one fast day enjoined, viz., the tenth of the seventh month, on which the national atonement was made, Le. xxiii. 27-.9. But the Jews of their own accord observed many other days of fasting. In our Saviour's time, days of this kind were more frequent than ever, especially among the Pharisees, who, according to the practice of their sect, fasted probably 'twice in the week,' Lu. xviii. 12, § 73. But besides these usual days of fasting, the Pharisees had many other superstitious fasts. The Lord repudiates mere ceremonial fasts, Isa. lviii. 3-6. 3, 'Wherefore have we fasted, say they, and thou seest not? wherefore have we afflicted our soul, and thou takest no knowledge? Behold, in the day of your fast ye find pleasure, and exact all your labours. 4, Behold, ye fast for strife and debate, and to smite with the fist of wickedness: ye shall not fast as ye do this day, to make your voice to be heard on high. 5, Is it such a fast that I have chosen a day for a man to afflict his soul? is it to bow down his head as a bulrush, and to spread sackcloth and ashes under him? wilt thou call this a fast, and an acceptable day to the LORD? 6, Is not this the fast that I have chosen? to loose the bands of wickedness, to undo the heavy burdens, and to let the oppressed go free, and that ye break every yoke?'] 15-7. Christ, in reply, uses three illustrations, all of them going to establish the same principle, that we should observe a fitness und propriety in things. 15. Can, &c. A most delicate form of expressing, by conjecture and interrogation, strong negationsee Jno. iii. 29, § 13, p. 89. [The children of the bride-chamber. ol viol rou vrypavos. i. e., (by a Hebraism whereby 1 prefixed denotes distinction or participation,) those who were admitted into the bride-chamber; namely, (the friends of the bridegroom, the waрávvμpo, pronuhi,) who formed the marriage procession, and were invited to a participation of the seven days' matrimonial feasting.'-Bloomfield.] It is remarked by Dr. Lightfoot, that, during the time Christ was with the disciples, they never suffered any persecution; but when he was absent, all manner of persecution overtook them. PRACTICAL REFLECTIONS. [12 ver. If we would experience the healing power of Jesus, we must know our need of his healing. God first changes the will, and gives a desire for the salvation he intends to bestow.] [13 ver. If men had been righteous, Christ would not have needed to come in humiliation and suffering into the world to reconcile us to God; and we must know that we are not righteous and acknowledge ourselves sinners, before we can apply to him for salvation. If we acknowledge that we are sinners, and are willing to be made righteous through him, then are we among those whom Christ came to save.] [It is only those who are plagued with the guilt and corruption of sin that need the Physician of souls; and, the more sensible they are of their sinfulness and guilt, there is the more hope of doing them good. God has declared that acts of compassion to others, ar.d especially to their souls, in turning them from their sins, is more acceptable to him than the most costly observance of his own positive institutions. Christ came into the world to reform and save, not righteous persons, but guilty and polluted sinners, even the chief; and that by convincing them of their sinfulness and danger, and their need of righteousness and grace.] God desires that we, being made sensible of his great goodness, in the gift of his Son, should manifest our sense thereof by shewing mercy to others, as he hath had mercy upon us. It is among those who know themselves to be sinners, that the great call to repentance may be expected to have place; and to those that repent, the grace of God is freely given.Jesus came not to give sinners ease in sin; he calls them to repentance. [14, .5 ver. He who was present with the disciples upon earth is the Bridegroom, who as to his personal presence was to be taken from them for a time, during which it was expected that the children of the bridechamber would mourn his absence; and this, although the Comforter should be sent unto them.] OF THE EARTH.-Psalm lxxvi. 12. ABOUT HIM BRING PRESENTS UNTO HIM THAT OUGHT TO BE FEARED.-Psalm. lxxvi. 11. HIS NAME SHALL ENDURE FOR EVER: HIS NAME SHALL BE CONTINUED AS LONG AS THE SUN: MARK LUKE. MATT. ix. 16, .7. Nei 16 fast. No-man putteth a piece of-new cloth unto an-old (G. 22.) Jairus applies to Jesus to visit his daughter, who was at the point of death. 16. a piece of new cloth, &c.-Mk. ii. 21, Lu. v. 36, § 22. 17. new wine, &c.—Mk. ii. 22, Lu. v. 37, .8, § ib. p. 169. NOTES. 16. No man putteth a piece of new cloth, &c. Here we have the second illustration. Oudels mißáλλsi, &c., no one clappeth a patch of undressed cloth,' &c., i.e. rough from the weaver, and which has not yet passed through the hands of the fuller. [By this it is meant that the two substances being dissimilar (one rigid and the other supple) will never wear well together, but the rigid will tear away part of the supple. The comparison is popular; and the application suggested by this and the metaphor in the next verse is, the inexpediency of imposing too grievous burthens on them, during their weakness and imperfection, as new converts;-that all things should be suited to circumstances;--and that men cannot be suddenly initiated into unwonted austerities.] 17. Neither... new wine into old bottles. Here we have the third illustration. Bottles. dakovs. Flasks made of goat or sheep skins, used in all the ancient nations, and still employed in the southern parts of Europe, and in the East generally. Now these, as they are not so easily distended when they grow old and stiff, so they are more liable to burst by the fermentation of new liquor. The Gibeonites took wine bottles, old, and 18. A certain ruler.-See ADDENDA, p. 286, ' A ruler of the synagogue.' And worshipped him. Fell down before him, or expressed his respect for him by token of profound regard. Is even now dead. Is by this time dead,' or, 'as it were dead.' This is agreeable to Mark's xe, and not irreconcilable with Luke's ȧrievпakav, which means, 'is [as it were] dead.' It is likely that a father, in these circumstances, would use a word as nearly expressing actual death as would be consistent with the fact that she was alive.-Had his daughter been actually dead, Jairus would not have ventured to apply to our Lord at all: no one ever did apply, so far as we know, to work such a miracle as the raising of a dead body to life. Come and lay thy hand upon her. Agreeably to the custom of our Lord, as it had been also of the PRACTICAL REFLECTIONS. 16 ver. That we may be ready to enter in with him to the marriage when he cometh, let us not endeavour to patch up the rags of our own righteousness, but be altogether clothed in the new wedding garment. [17 ver. Let us not wonder, that God should set aside the old systems that may have served their purpose in their time, and that he should choose new vessels to contain the enlarged measure of grace which he intends to bestow upon his people. Nor let the ser vants of the King force the old into a service for which they were not intended, but seek to have the young duly fashioned for the new wine of the kingdom, which they are intended to contain.] Mk. v. 23. Let us never imagine that our importunity can trouble Jesus, or our sins debar us from him as a Saviour. Let neither shame nor dread keep us from him. And, if our poverty be deep, and our case deplorable, let our faith be the stronger; so shall our deliverance be glorious. YEA, ALL KINGS SHALL FALL DOWN BEFORE HIM.-Psalm lxxii. 11. [279 AND MEN SHALL BE BLESSED IN HIM ALL NATIONS SHALL CALL HIM BLESSED.-Psalm lxxii. 17. I THE LORD THY GOD WILL HOLD THY RIGHT HAND, SAYING UNTO THEE, FEAR NOT; I WILL HELP THEE.-Isa. xli. 13. Jesus calms a violent storm on the lake.—Mt. viii. 24—.7; Mk. iv. 37-41; Lu. viii. 23—.5. Lu. viii. 23. he fell asleep-Jesus had been fully engaged in both public and private teaching, Mk. iv. 33, 4, § 32, p. 249-and the sleep of a labouring man is sweet,' Ec. v. 12. there came down a storm of wind-He commandeth, and raiseth the stormy wind, which lifteth up the waves,' &c., Ps. cvii. 25-.7, p. (79). jeopardy-see the case of Jonah, ch. i. 4-7, p. (28) and that of Paul, Ac. xxvii. 9-44. LUKE viii. 23, .4. αφυπνωσε: A and they-were-filled-withwater, and were-in-jeopardy.i • & the raging of-the water: P 24. Master, master, we perish—Then they cry unto the LORD in their trouble, and he bringeth them out of their distresses,' Ps. cvii. 28. rebuked the wind, &c.-' which stilleth the noise of the seas, the noise of their waves, and the tumult of the people,' Ps. lxv. 7-see this power manifested at the Red Sea, both in mercy and in judgment, Ex. xiv. 21-31, p. (61). NOTES. Mt. viii. 24. A great tempest. Escoμos μbyas, properly signifies a mighty agitation: λaíday, a hurricane, the term used by Mark and Luke, and one highly suitable; the lake being (as travellers testify) very subject to these sudden hurricanes; as, indeed, are all lakes bounded by high mountain ranges. The ship was covered with the waves. • The waves beat into the ship,' Mk. iv. 37-so that it was fast filling, and in danger of sinking. [Master. The confusion in which they were, appears to be strikingly expressed by their variety of manner in calling upon the Lord, which may be observed by a comparison of the three evangelists here. Matthew says, Kupis (Lord); Mark says, Aidaσxade (Teacher); and Luke, Emorara (Governor, Master, or Preceptor). Different disciples may have used different titles, as would be natural in such a case. It is however to be noticed, that the language in which the disciples spoke was not the Greek, and that the same Syriac word may be translated by dif ferent Greek words. Eniorara is a term used only by Luke, and it is used by him on several other occasions, Lu. v. 5, § 20, p. 154; ix. 33, § 51; xvii. 13, § 70.] Mt. viii. 26. Rebuked the winds, &c. Reproved them; or commanded them to be still. There is something exceedingly authoritative and majestic in this PRACTICAL REFLECTIONS. Mk. iv. 38. The hinder part of the ship. i.e., the place where the steersman sat, and the most commodious one for a passenger. Τὸ προσκεφαλαίον must be rendered, the pillow. The article having a peculiar force, as pointing to a particular part of the furniture of the ship. This seems to have been the stuffed leather cushion, which was occasionally used as a pillow. Lu. viii. 22, .3. Jesus gives us an example of diligence in doing the will of his heavenly Father: he had been engaged during the day in teaching the multitudes, and at night he has no repose but that which is taken in the ship, while passing from one scene to another of his laborious ministry. Mk. iv. 37. Those who accompany Jesus may not expect to have always external peace and prosperity. Previously he had multitudes listening upon the quiet shore, while he taught them out of the ship; now, passing to an inhospitable region, he is tossed by the raging storm, Mt. viii. 24. 266] | [38 ver. The Lord gives his Beloved sleep, as well as requires to labour, in the season thereof-but that sleep is not always caused by external inducements to repose: it is after hard labour in his service, and as having rest in God.] Mk. iv. 38; Lu. viii. 24. Although our faith may be sorely tried, and we may feel constrained to cry unto the Lord for help, yet it does not become us to say to the Lord that redeemed us for himself with his own blood, Carest thou not that we perish?' Mt. viii. 26. Let us be faithful in fulfilling our Lord's commands, and we need not fear but that he ACQUAINT THYSELF WITH GOD. TRUST YE IN THE LORD FOR EVER: FOR IN THE LORD JEHOVAH IS EVERLASTING STRENGTH.-Isa. xxvi. 4. |