17. Matthew, who was writing for Jews, quotes here from Isaiah liii. 4. This he does by way of accommodation. What in the prophet is translated, "Surely he hath borne our griefs and carried our sorrows," is cited by Matthew in different words. Noyes translates it thus:

"But he bore our diseases

And carried our pains."

See 1 Pet. ii. 24, where the passage is understood as relating to Christ's freeing men from their sins, whilst here it is quoted as describing his curing them of their bodily disorders. This shows the latitude with which the Old Testament is cited in the New. By his miraculous power, Jesus Christ bore away the diseases, and carried off the pains of men. By his precepts, promises, example, life, and death and resurrection, he also removes the spiritual infirmities and pains of all who obey him. In the one sense Peter, and in the other Matthew, quotes the same passage.

18-27. Parallel to Mark iv. 35 -41. Luke viii. 22, 25. ix. 57— 62.

18. The other side. Jesus was at Capernaum at this time. To go to the other side of the water to the country of the Gergesenes, they would cross almost the whole length of the Sea of Galilee, as may be seen by a reference to the map. The occasion of Jesus' going away appears to have been the collecting of great multitudes about him, which might lead to popular disturbances, or at least stir up the

jealousy of the Romans. He prudently avoided favoring the worldly hopes, or giving opportunity for the hot passions of the Jews to break out. His vicinity to the sea enabled him to escape those vast crowds which his miracles drew about him, whenever he foresaw a commotion, for few could follow him by water.

19. Scribe. The Scribes were expounders of the Jewish law, and were chiefly of the sect of the Pharisees. They were usually arrayed in bitter opposition to Jesus.

-Master. Rather, Teacher.-I will follow thee. Equivalent to saying, I will be your disciple. His offer, if we may judge by the reply of Jesus, was dictated by worldly and ambitious views. It was not a love of Jesus, or a devotion to duty and truth, that prompted him, but far lower considerations. He saw Jesus doing deeds of wonder, teaching with power, and surrounded by admiring crowds. He conjectures or believes him to be the Expected One. He wishes to secure an early title to a high post and preferment in his kingdom, and, spurred on by these selfish motives, he proffers himself as a follower.

20. The reply of Jesus, as in other cases, is directed rather to his ambitious state of mind, than to any peculiarity in what he said.— Holes. Lairs, dens, such as wild beasts frequent.-Nests. Rather, perches, or roosts, or places of rest and refuge. Jesus assures him that he need expect no honor, or emolument, or worldly advan

23

used in a double sense. Those who are heedless of the concerns of the spiritual life are often called in the Bible dead. Luke xv. 24. Rom. vi. 13. 1 Tim. v. 6. Classic poets and prose writers use a similar figure. The Jews had a saying that "the wicked are dead whilst they live." Such is the sense in the case of the first word dead. Let the spiritually dead bury the physically dead. The man makes his filial duty a plea for temporizing, and cloaks his hesitation under that sacred garb. Jesus strips off the disguise, and forcibly rebukes his state of indecision and procrastination. There are enough to bury the dead, and perform the ordinary offices of life, who are indifferent to the soul and eternity. Let them do their work. But thou, who hast a taste and aspiration for something better, "go and preach the kingdom of God." Luke ix. 60. He probably obeyed the admonition. Tradition says that this disciple was better known afterwards as Philip, one of the twelve. It hardly need be said, that our Saviour was not unmindful of the claims of filial duty. His own life is a beautiful proof of it. Luke ii. 51. John xix. 26, 27. But he would teach that in certain situations it is our duty to forsake the nearest relatives for the cause of the Gospel; that the love of God should be stronger than the ties of kindred or affection, and the call of duty before all other calls. Luke mentions yet a third case, ix. 61, 62.

23. A ship. This was a smaller craft than is now called a ship; a

fishing boat, or vessel.-His disciples followed him. Mark, iv. 36, adds that "there were also with him other little ships." They set sail on the Sea of Galilee.

24. A great tempest. Mark says, "a great storm of wind." Luke's graphic language is: "There came down a storm of wind on the lake." The Sea of Galilee, surrounded by hills and mountains, is subject, like the lakes of Switzerland, to sudden and violent squalls and tempests.— Covered with the waves. The sea dashed over the vessel, and there was danger of its filling and sinking.-He was asleep. It was night. Jesus had been engaged during the day in teaching and healing the sick. He was fatigued. His exhausted powers were refreshed by sleep like those of other men. He was not exempt from the necessities of the body, though so great and gifted. He retires to the hinder part of the ship, and lays his head upon a pillow, for the purpose of sleep and rest. Mark iv. 38. The storm comes down from the hills upon the lake, and his followers are affrighted. But he sleeps securely and soundly, having no fears or anxieties to disturb his repose. His slumbers are calm and serene, his sleep that of innocence.

25. We perish. We are perishing. In Mark there is a slight vein of reproach: "Master, carest thou not that we perish ?" In Luke, earnestness is expressed: “Master, Master, we perish!" What fine and delicate threads of truth we

find scattered over every page of the Evangelists! Probably what is

recorded by all the writers was said at the time by one and another in their fright.

26. Why are ye fearful, O ye of little faith? O ye distrustful. They had really no cause to fear. Jesus was with them, and they would not be lost. His presence was a pledge of safety. Julius Cæsar in a boat at sea sustained the courage of the rowers in a storm, by making himself known to them, and telling them that "they bore Cæsar and his fortunes." How much greater reason had the followers of Christ to behold the roaring of the winds and waves without fear!Rebuked. Ps. civ. 7, 29. His rebuke was: "Peace, be still." Mark iv. 39. And there was a great calm. If the winds had gone down suddenly, and the air had become still, but the waves had continued to roll, as is customary after a storın, it might have been said, as it has been, that there was no miracle, but that the tempest lulled of itself. But Luke says that the wind and also the raging of the water ceased, and there was a great calm. This proves a miraculous agency; else if the winds had ceased, the waves would still have been violently agitated for a long time, as is usual after a storm.

27. Marvelled. Wondered, were astonished. What manner of man is this? Or, more simply, to express abrupt surprise-What a man! How great is he! They had not bebeld before a miracle wrought upon the elements, and to see the

raging tempest stilled to a perfect calm in a moment, by the word of Jesus, might well have overcome them with mingled joy, awe, and wonder. The control which Jesus exercised over the most furious elements is beautifully symbolical of the calm which his religion produces in the restless, fevered heart of man, tossed by passions, fierce in appetite, raging in its desires. We join with Mrs. Hemans:

"Thou that didst rule the angry hour,
And tame the tempest's mood,
O, send thy spirit forth in power,

O'er our dark souls to brood!

"Thou that didst bow the billows' pride,
Thy mandates to fulfil :-
Speak, speak to passion's raging tide,
Speak, and say-Peace, be still."

2834. Parallel to Mark v. 1 -20. Luke viii. 26-39. The Evangelists vary in this narration, thus unconsciously affording evidence of their truth and independence as witnesses of the same facts, since their differences are capable of being easily reconciled.

28. The other side, i. e. of the Sea of Galilee. The opposite side from Capernaum, from which they set sail.-Country of the Gergesenes. Mark and Luke write Gadarenes. Both Gergesenes and Gadarenes may have been correct. For as Gadara was the capital of Peræa, and gave its name to the surrounding country, and as there was a considerable city by the name of Gergesa in the vicinity, the region lying on the lake may have been called indiscriminately by the name of the one or the other city.-There

met him two. Mark and Luke speak of only one. Probably one was better known, or much more dangerous than the other, There is no irreconcilable contradiction, for although Mark and Luke speak of but one, they do not say anything which absolutely precludes the fact of there being another. When witnesses in court agree in the main story, and differ in some particulars, it is thought to be a corroboration of the facts to which they testify.-Possessed with devils. Mat. iv. 24. It should be read, possessed with demons, or those who were demoniacs. These were no doubt insane persons. But the superstition of the times called them bewitched, or demoniacs, or those into whom an evil spirit or spirits had entered. The insane themselves shared in this superstition, and talked as if evil beings dwelt in them, and spoke and acted through their organs. Rosenmüller states that he once saw a melancholy woman who constantly asserted that she was an unclean spirit. Jesus and his Apostles, whilst they cured these wretched beings, did not undertake to correct errors in philosophy, or reform the popular language. To have attempted it would have diverted them from their great work, and, by dividing, would have weakened and frustrated their efforts, and awakened a needless hostility among the believers in these superstitions. But they spent their efforts on the fundamental truths which would finally clarify the mind of man of all errors of opinion, the heart of all corruptions of affection, and the life of all vices of conduct. Coming out of the tombs. So says Mark. Luke speaks of

his coming out of the city. The tombs were in the immediate neighborhood of the city, and either mode of speech was appropriate. Epiphanius mentions that there were in the vicinity of Gadara "caves cut out of the rocks, burying-grounds, and tombs." The tombs of the Jews were frequently excavations into rocks, Mat. xxvii. 60, and were sometimes so spacious as to be supported by pillars, and contain several different cells for the dead. They would therefore afford a retreat large enough for the abode of the insane. And Josephus mentions that tombs were sometimes the haunts of robbers. In war the people fled to them for safety.-Exceeding fierce, so that no man might pass by that way. They were highly dangerous to travellers, and their restoration therefore to reason was a public benefit, though a large number of swine perished, and some persons suffered a pecuniary loss.

29. What have we to do with thee. An expression of indignation, or deprecation. Judges xi. 12. 2 Sam. xvi. 10. Ezra iv. 3. John ii. 4.Son of God. See note on Mat. iii. 17. It is a term equivalent to the Messiah. This is a very different expression from one now prevalent, "God, the Son." The insane had heard of Jesus, no doubt, before, and knew that he cast out spirits. They had perhaps been in those crowds that resorted from this very region of Decapolis to hear him. Mat. iv. 25. For it would seem from Luke viii. 29, that the spirit caught one of them at particular times, and that in the intervals he was sane. His disorder was periodical in its attacks. It was not