Luke 8 commentary

We are here told what Christ made the constant business of his life, it was teaching the gospel. Tidings of the kingdom of God are glad tidings, and what Christ came to bring. Certain women attended upon him who ministered to him of their substance. It showed the mean condition to which the Saviour humbled himself, that he needed their kindness, and his great humility, that he accepted it. Though rich, yet for our sakes he became poor.

There are many very needful and excellent rules and cautions for hearing the word, in the parable of the sower, and the application of it. Happy are we, and for ever indebted to free grace, if the same thing that is a parable to others, with which they are only amused, is a plain truth to us, by which we are taught and governed. We ought to take heed of the things that will hinder our profiting by the word we hear; to take heed lest we hear carelessly and slightly, lest we entertain prejudices against the word we hear; and to take heed to our spirits after we have heard the word, lest we lose what we have gained. The gifts we have, will be continued to us or not, as we use them for the glory of God, and the good of our brethren. Nor is it enough not to hold the truth in unrighteousness; we should desire to hold forth the word of life, and to shine, giving light to all around. Great encouragement is given to those who prove themselves faithful hearers of the word, by being doers of the work. Christ owns them as his relations.

Those that put to sea in a calm, even at Christ's word, must yet prepare for a storm, and for great peril in that storm. There is no relief for souls under a sense of guilt, and fear of wrath, but to go to Christ, and call him Master, and say, I am undone, if thou dost not help me. When our dangers are over, it becomes us to take to ourselves the shame of our own fears, and to give Christ the glory of our deliverance. We may learn much out of this history concerning the world of infernal, malignant spirits, which though not working now exactly in the same way as then, yet all must at all times carefully guard against. And these malignant spirits are very numerous. They have enmity to man and all his comforts. Those under Christ's government are sweetly led with the bands of love; those under the devil's government are furiously driven. Oh what a comfort it is to the believer, that all the powers of darkness are under the control of the Lord Jesus! It is a miracle of mercy, if those whom Satan possesses, are not brought to destruction and eternal ruin. Christ will not stay with those who slight him; perhaps he may no more return to them, while others are waiting for him, and glad to receive him.

Let us not complain of a crowd, and a throng, and a hurry, as long as we are in the way of our duty, and doing good; but otherwise every wise man will keep himself out of it as much as he can. And many a poor soul is healed, and helped, and saved by Christ, that is hidden in a crowd, and nobody notices it. This woman came trembling, yet her faith saved her. There may be trembling, where yet there is saving faith. Observe Christ's comfortable words to Jairus, Fear not, believe only, and thy daughter shall be made whole. No less hard was it not to grieve for the loss of an only child, than not to fear the continuance of that grief. But in perfect faith there is no fear; the more we fear, the less we believe. The hand of Christ's grace goes with the calls of his word, to make them effectual. Christ commanded to give her meat. As babes new born, so those newly raised from sin, desire spiritual food, that they may grow thereby.

What I have here introduced from Luke belongs, perhaps, to another time; but I saw no necessity for separating what he has placed in immediate connection. First, he says that the twelve apostles preached the kingdom of God along with Christ; from which we infer that, though the ordinary office of teaching had not yet been committed to them, they constantly attended as heralds to procure an audience for their Master; and, therefore, though they held an inferior rank, they are said to have been Christ’s assistants. Next, he adds, that among those who accompanied Christ were certain women, who had been cured of evil spirits and diseases, such as Mary Magdalene, who had been tormented by seven devils To be associated with such persons might be thought dishonorable; for what could be more unworthy of the Son of God than to lead about with him women who were marked with infamy? But this enables us more clearly to perceive that the crimes with which we were loaded before we believed, are so far from diminishing the glory of Christ, that they tend rather to raise it to a higher pitch. And, certainly, it is not said, that the Church which he elected was found by him to be without spot and blemish, but that he cleansed it with his blood, and made it pure and fair.

The wretched and disgraceful condition of those women, now that they had been delivered from it, redounded greatly to the glory of Christ, by holding out public manifestations of his power and grace. At the same time, Luke applauds their gratitude in following their Deliverer, and disregarding the ridicule of the world. “D’autant qu’elles ont suyvi leur Liberateur, nonobstant l’ignominie du monde qu’il leur faloit endurer en ce faisant;” — “because they followed their Deliverer, notwithstanding the ignominy of the world which they must endure by so doing.” Beyond all question, they were pointed at with the finger on every side, and the presence of Christ served for a platform to exhibit them; but they do not refuse to have their own shame made generally known, provided that the grace of Christ be not concealed. On the contrary, they willingly endure to be humbled, in order to become a mirror, by which he may be illustriously displayed.

In Mary, the boundless goodness of Christ was displayed in an astonishing manner. A woman, who had been possessed by seven devils, and might be said to have been the meanest slave of Satan, was not merely honored to be his disciple, but admitted to enjoy his society. Luke adds the surname Magdalene, to distinguish her from the sister of Martha, and other persons of the name of Mary, who are mentioned in other passages, (John 11:1; 19:25.)

Luke 8:3. Joanna, the wife of Chuza It is uncertain whether or not Luke intended his statement to be applied to those women in the same manner as to Mary To me it appears probable that she is placed first in order, as a person in whom Christ had given a signal display of his power; and that the wife of Chuza, and Susanna, matrons of respectability and of spotless reputation, are mentioned afterwards, because they had only been cured of ordinary diseases. Those matrons being wealthy and of high rank, it reflects higher commendation on their pious zeal, that they supply Christ’s expenses out of their own property, and, not satisfied with so doing, leave the care of their household affairs, and choose to follow him, attended by reproach and many other inconveniences, through various and uncertain habitations, instead of living quietly and at ease in their own houses. It is even possible, that Chuza, Herod’s steward, being too like his master, was strongly opposed to what his wife did in this matter, but that the pious woman overcame this opposition by the ardor and constancy of her zeal.

Luke 8:19. And his mother and his brethren came to him. There is an apparent discrepancy here between Luke and the other two Evangelists; for, according to their arrangement of the narrative, they represent Christ’s mother and cousins as having come, while he was discoursing about the unclean spirit, while he refers to a different occasion, and mentions only the woman’s exclamation, which we have just now explained. But we know that the Evangelists were not very exact as to the order of dates, or even in detailing minutely every thing that Christ did or said, so that the difficulty is soon removed. Luke does not state at what precise time Christ’s mother came to him; but what the other two Evangelists relate before the parable of the sower he introduces after it. The account which he gives of the exclamation of the woman from among the multitude bears some resemblance to this narrative; for inconsiderate zeal may have led her to exalt to the highest pitch what she imagined that Christ had unduly lowered.

All the three Evangelists agree in stating, that while Christ was discoursing in the midst of a crowd of people, his mother and brethren came to him The reason must have been either that they were anxious about him, or that they were desirous of instruction; for it is not without some good reason that they endeavor to approach him, and it is not probable that those who accompanied the holy mother were unbelievers. Ambrose and Chrysostom accuse Mary of ambition, but without any probability. What necessity is there for such a conjecture, when the testimony of the Spirit everywhere bestows commendation on her distinguished piety and modesty? The warmth of natural affection may have carried them beyond the bounds of propriety: this I do not deny, but I have no doubt that they were led by pious zeal to seek his society. Matthew relates that the message respecting their arrival was brought by one individual: Mark and Luke say that he was informed by many persons. But there is no inconsistency here; for the message which his mother sent to call him would be communicated, as usually happens, from one hand to another, till at length it reached him.

Luke 8:26. There met him a certain man out of the city It is uncertain whether Luke means that he was a citizen of Gadara, or that he came out of it to meet Christ. For, when he was ordered to go home and proclaim among his friends the grace of God, Mark says, that he did this in Decapolis, which was a neighboring country stretching towards Galilee; and hence it is conjectured that he was not a native of Gadara. Again, Matthew and Mark expressly state that he did not go out of the city, but from the tombs, and Luke himself, throughout the whole passage, gives us to understand that the man lived in solitary places. These words, therefore, there met him a certain man out of the city, I understand to mean, that, before Christ came near the city, the demoniac met him in that direction.

As to the opinion that the man dwelt among the graves, either because devils are delighted with the stench of dead bodies, or gratified by the smell of oblations, or because they watch over souls which are desirous to approach their bodies; it is an idle, and, indeed, a foolish conjecture. On the contrary, this wretched man was kept among the graves by an unclean spirit, that he might have an opportunity of terrifying him continually with the mournful spectacle of death, as if he were cut off from the society of men, and already dwelt among the dead. We learn from this also that the devil does not only torment men in the present life, but pursues them even to death, and that in death his dominion over them is chiefly exercised.

Luke 8:38. And the men requested The Gadarenes cannot endure to have Christ among them but he who has been delivered from the devil is desirous to leave his own country and follow him. Hence we learn how wide is the difference between the knowledge of the goodness, and the knowledge of the power, of God. Power strikes men with terror, makes them fly from the presence of God, and drives them to a distance from him: but goodness draws them gently, and makes them feel that nothing is more desirable than to be united to God. Why Christ refuses to have this man as one of his followers we cannot determine with certainty, if it was not that he expected the man to make himself more extensively useful by communicating to his Gentile countrymen the remarkable and extraordinary act of kindness which he had received; and this he actually did, as we are assured by Mark and Luke.

39. Relate those things which God hath done for thee. He bids him relate not his own work, but the work of God His design in doing so is, that he may be acknowledged to be the true minister and prophet of God, and may thus acquire authority in teaching. In this gradual manner it was proper to instruct an ignorant people who were not yet acquainted with his divinity. Though Christ is the ladder by which we ascend to God the Father, yet, as he was not yet fully manifested, he begins with the Father, till a fitter opportunity occurred.

We must now add the symbolical meaning. Nunc addenda est anagoge. — “Maintenant il rested adjouster la deduction ou derivation;” — “it now remains to add the inference or remoter instruction.” — The word anagoge, or rather ἀναγωγὴ was technically employed by divines of the allegorizing school to denote the mystical meaning, which was the last and most recondite, as the literal was the first and most obvious, of the various meanings which they supposed to be contained in every verse of the Bible. Never did those men encounter a more zealous or more formidable opponent than Calvin. But, while he manfully sets his face against all that is mystical, when it can plead no higher authority than the ravings of a wild imagination, he is equally careful that those instructions which are indicated, though not directly conveyed, by the sacred writers, shall receive due consideration. He lays down as a general principle, which he endeavors to support by the word of God, that the cures of bodily diseases, performed by our Lord and his apostles, were intended to be symbolical of the removal of spiritual diseases by the power and grace of the Great Physician. Seldom does he close his illustration of one of those miracles without adverting to the loftier and more important occasions on which the arm of the Deliverer will put forth its strength. It is to this symbolical meaning that Calvin, under the word ἀναγωγὴ, borrowing the language, but disavowing the principles, of an ancient school, now proceeds to draw the attention of his reader. The grounds of his opinion it were foreign to our purpose to examine, but we have judged it necessary to append this note, in order to bring out clearly what the Author means. — Ed. In the person of one man Christ has exhibited to us “proof of his grace” which is extended to all mankind. Though we are not tortured by the devil, yet he holds us as his slaves, “Toutesfois nous luy sommes serfs et esclaves;” — “yet we are his serfs and slaves.” till the Son of God delivers us from his tyranny. “De la tyrannic malheureuse d'iceluy;” — “from his unhappy tyranny.” Naked, torn, and disfigured, we wander about, “Nous ne raisons que trainer ca et la estans nuds, deschirez, et dis- figurez;” — “we do but drag along here and there, being naked, torn, and disfigured.” till he restores us to soundness of mind. It remains that, in magnifying his grace, we testify our gratitude.

MATTHEW 10:1-8; MARK 6:7; LUKE 9:1-2

Matthew 10:1-8

Mark 6:7

Luke 9:1-2

1. And having called the twelve disciples, “Lors ayant appel, a soy ses douze disciples;” — “then having called to himself his twelve disciples.” he gave them power against the unclean spirits, to cast them out, and to cure any disease and any sickness. 2. Now the names of the twelve apostles are these: The first, Simon, who is called Peter, and Andrew his brother; James the son of Zebedee, and John his brother; 3. Philip and Bartholomew; Thomas, and Matthew the publican; James the son of Alpheus, and Lebbeus, surnamed Thaddeus; 4. Simon the Canaanite, and Judas Iscariot, who also betrayed him. 5. These, twelve in number, Jesus sent out, and commanded them, saying, Go not into the way of the Gentiles, “N'allez point vers les Gentils;” — “go not towards the Gentiles.” and enter not into a city of the Samaritans: 6. But go rather to the lost sheep of the house of Israel. “Mats plustost allez aux ouailles de la matson d'Israel, qui sontperies;” — “but rather go to the flocks of the house of Israel, which are lost.” 7. And when you have departed, preach, saying, The kingdom of heaven is at hand. 8. Cure the diseased, cleanse the lepers, raise the dead, cast out devils: freely you have received, freely give. “Vous l'avez receu pour neant, donnez-le pour neant;” — “you have received it for nothing, give it for nothing.”

7. And he calleth the twelve, and began to send them out two and two, and gave them power against “Sur les esprits immondes;” — “over the unclean spirits.” the unclean spirits.

1. And having called the twelve, “Puis apres avoir appel, ses douze disciples ensemble;” — “then after having called his twelve disciples together.” Jesus gave them power and authority over all devils and to cure diseases. 2. And sent them to preach the kingdom of God, and to cure the diseased.

Luke 8:45. Who is it that touched me, Mark expresses it still more clearly, when he says that Christ looked around to see who she was. It does appear to be absurd that Christ should pour out his grace without knowing on whom he was bestowing a favor. There is not less difficulty in what he shortly afterwards says, that he perceived that power had gone out from him: as if, while it flowed from him, it was not a free gift bestowed at those times, and on those persons, whom he was pleased to select. Beyond all question, he knowingly and willingly cured the woman; and there is as little doubt that he drew her to himself by his Spirit, that she might obtain a cure: but he puts the question to her, that she may freely and publicly make it known. If Christ had been the only witness of his miracle, his statements might not perhaps have been believed: but now, when the woman, struck with dread, relates what happened to her, greater weight is due to her confession.

Luke 8:52. And all were weeping. The Evangelists mention the lamentation, that the resurrection may be more fully believed. Matthew expressly states that musicians were present, which was not usually the case till the death had been ascertained, and while the preparations for the funeral were going forward. The flute, he tells us, was heard in plaintive airs. Now, though their intention was to bestow this sort of honor on their dead, and as it were to adorn their grave, we see how strongly inclined the world is not only to indulge but to promote its faults. It was their duty to employ every method for allaying grief; but as if they had not sinned enough in disorderly lamentation, they are eager to heighten it by fresh excitements. The Gentiles even thought that this was a way of soothing departed spirits; and hence we see how many corruptions were at that time spread throughout Judea. “Dont nous pouvons recueillir comment le pays de Judee estoit lots reinply de beaucoup de corruptions, et diverses sortes d'abus;” — “whence we may infer how much the country of Judea was then filled with many corruptions, and various sorts of abuses.”

CHAPTER 8

Lu 8:1-3. A Galilean Circuit, with the Twelve and Certain Ministering Women. (In Luke only).

1. went--travelled, made a progress.

throughout every city and village--through town and village.

preaching, &c.--the Prince of itinerant preachers scattering far and wide the seed of the Kingdom.

2. certain women ... healed, &c.--on whom He had the double claim of having brought healing to their bodies and new life to their souls. Drawn to Him by an attraction more than magnetic, they accompany Him on this tour as His almoners--ministering unto Him of their substance. Blessed Saviour! It melts us to see Thee living upon the love of Thy ransomed people. That they bring Thee their poor offerings we wonder not. Thou hast sown unto them spiritual things, and they think it, as well they might, a small thing that Thou shouldst reap their material things (1Co 9:11). But dost Thou take it at their hand, and subsist upon it? "Oh, the depth of the riches" (Ro 11:33)--of this poverty of His!

Mary Magdalene--that is, probably, of Magdala (on which see Mt 15:39; see on Mr 8:10).

went--rather, "had gone."

seven devils--(Mr 16:9). It is a great wrong to this honored woman to identify her with the once profligate woman of Lu 7:37, and to call all such penitents Magdalenes. The mistake has arisen from confounding unhappy demoniacal possession with the conscious entertainment of diabolic impurity, or supposing the one to have been afflicted as a punishment for the other--for which there is not the least scriptural ground.

3. Joanna, wife of Chuza, Herod's steward--If the steward of such a godless, cruel, and licentious wretch as Herod Antipas (see on Mr 6:14, &c.) differed greatly from himself, his post would be no easy or enviable one. That he was a disciple of Christ is very improbable, though he might be favorably disposed towards Him. But what we know not of him, and may fear he lacked, we are sure his wife possessed. Healed either of "evil spirits" or of some one of the "infirmities" here referred to--the ordinary diseases of humanity--she joins in the Saviour's train of grateful, clinging followers. Of "Susanna," next mentioned, we know nothing but the name, and that here only. But her services on this memorable occasion have immortalized her name. "Wheresoever this gospel shall be preached throughout the whole world, this also that she hath done," in ministering to the Lord of her substance on His Galilean tour, "shall be spoken of as a memorial of her" (Mr 14:9).

many others--that is, many other healed women. What a train! and all ministering unto Him of their substance, and He allowing them to do it and subsisting upon it! "He who was the support of the spiritual life of His people disdained not to be supported by them in the body. He was not ashamed to penetrate so far into the depths of poverty as to live upon the alms of love. He only fed others miraculously; for Himself, He lived upon the love of His people. He gave all things to men, His brethren, and received all things from them, enjoying thereby the pure blessing of love: which is then only perfect when it is at the same time both giving and receiving. Who could invent such things as these? It was necessary to live in this manner that it might be so recorded" [Olshausen].

Lu 8:4-18. Parable of the Sower.

(See on Mr 4:3-9, Mr 4:14-20.)

16. No man, &c.--(see on Mt 5:15, of which this is nearly a repetition).

17. For nothing, &c.--(See on Lu 12:2).

18. how ye--in Mr 4:24, "what ye hear." The one implies the other. The precept is very weighty.

seemeth to have--or, "thinketh that he hath" (Margin). The "having" of Mt 13:12 (on which see), and this "thinking he hath," are not different. Hanging loosely on him, and not appropriated, it is and is not his.

Lu 8:19-21. His Mother and Brethren Desire to Speak with Him.

(See on Mt 12:46-50).

Lu 8:22-25. Jesus Crossing the Lake, Stills the Storm.

(See on Mt 8:23-27, and Mr 4:35-41).

23. filled--literally, "were getting filled," that is, those who sailed; meaning that their ship was so.

Lu 8:26-39. Demoniac of Gadara Healed.

(See on Mt 8:28-34; and Mr 5:1-20).

Lu 8:40-56. Jairus' Daughter Raised and Issue of Blood Healed.

(See on Mt 9:18-26; and Mr 5:21-43).

40. gladly received him, for ... all waiting for him--The abundant teaching of that day (in Mt 13:1-58; and see Mr 4:36), had only whetted the people's appetite; and disappointed, as would seem, that He had left them in the evening to cross the lake, they remain hanging about the beach, having got a hint, probably through some of His disciples, that He would be back the same evening. Perhaps they witnessed at a distance the sudden calming of the tempest. Here at least they are, watching for His return, and welcoming Him to the shore. The tide of His popularity was now fast rising.

45. Who touched me?--"Askest Thou, Lord, who touched Thee? Rather ask who touched Thee not in such a throng."

46. Somebody hath touched--yes, the multitude "thronged" and pressed Him--"they jostled against Him," but all involuntarily; they were merely carried along; but one, one only--"Somebody Touched" Him, with the conscious, voluntary, dependent touch of faith, reaching forth its hands expressly to have contact with Him. This and this only Jesus acknowledges and seeks out. Even so, as the Church Father Augustine long ago said, multitudes still come similarly close to Christ in the means of grace, but all to no purpose, being only sucked into the crowd. The voluntary, living contact of faith is that electric conductor which alone draws virtue out of Him.

47. declared ... before all--This, though a great trial to the shrinking modesty of the believing woman, was just what Christ wanted in dragging her forth, her public testimony to the facts of her case--both her disease, with her abortive efforts at a cure, and the instantaneous and perfect relief which her touch of the Great Healer had brought her.

55. give her meat--(See on Mr 5:43).

Throughout every city and village - That is, of Galilee.

Out of whom went seven devils - Who had been possessed in a most extraordinary manner; probably a case of inveterate lunacy, brought on by the influence of evil spirits. The number seven may here express the superlative degree.

Mary Magdalene is commonly thought to have been a prostitute before she came to the knowledge of Christ, and then to have been a remarkable penitent. So historians and painters represent her: but neither from this passage, nor from any other of the New Testament, can such a supposition be legitimately drawn. She is here represented as one who had been possessed with seven demons; and as one among other women who had been healed by Christ of evil (or wicked) spirits and infirmities. As well might Joanna and Susanna, mentioned Luk 8:3, come in for a share of the censure as this Mary Magdalene; for they seem to have been dispossessed likewise by Jesus, according to St. Luke's account of them. They had all had infirmities, of what sort it is not said, and those infirmities were occasioned by evil spirits within them; and Jesus had healed them all: but Mary Magdalene, by her behavior, and constant attendance on Jesus in his life-time, at his crucifixion, and at his grave, seems to have exceeded all the other women in duty and respect to his person. Bishop Pearce.

There is a marvellous propensity in commentators to make some of the women mentioned in the Sacred Writings appear as women of ill fame; therefore Rahab must be a harlot; and Mary Magdalene, a prostitute: and yet nothing of the kind can be proved either in the former or in the latter case; nor in that mentioned Luk 7:36, etc., where see the notes. Poor Mary Magdalene is made the patroness of penitent prostitutes, both by Papists and Protestants; and to the scandal of her name, and the reproach of the Gospel, houses fitted up for the reception of such are termed Magdalene hospitals! and the persons themselves Magdalenes! There is not only no proof that this person was such as commentators represent her, but there is the strongest presumptive proof against it: for, if she ever had been such, it would have been contrary to every rule of prudence, and every dictate of wisdom, for Christ and his apostles to have permitted such a person to associate with them, however fully she might have been converted to God, and however exemplary her life, at that time, might have been. As the world, who had seen her conduct, and knew her character, (had she been such as is insinuated), could not see the inward change, and as they sought to overwhelm Christ and his disciples with obloquy and reproach on every occasion, they would certainly have availed themselves of so favorable an opportunity to subject the character and ministry of Christ to the blackest censure, had he permitted even a converted prostitute to minister to him and his disciples. They were ready enough to say that he was the friend of publicans and sinners, because he conversed with them in order to instruct and save their souls; but they could never say he was a friend of prostitutes, because it does not appear that such persons ever came to Christ; or that he, in the way of his ministry, ever went to them. I conclude therefore that the common opinion is a vile slander on the character of one of the best women mentioned in the Gospel of God; and a reproach cast on the character and conduct of Christ and his disciples. From the whole account of Mary Magdalene, it is highly probable that she was a person of great respectability in that place; such a person as the wife of Chuza, Herod's steward, could associate with, and a person on whose conduct or character the calumniating Jews could cast no aspersions.

Herod's steward - Though the original word, επιτροπος, signifies sometimes the inspector or overseer of a province, and sometimes a tutor of children, yet here it seems to signify the overseer of Herod's domestic affairs: the steward of his household. Steward of the household was an office in the king's palace by s. 24, of Hen. VIII. The person is now entitled lord steward of the king's household, and the office is, I believe, more honorable and of more importance than when it was first created. Junius derives the word from the Islandic stivardur, which is compounded of stia, work, and vardur, a keeper, or overseer: hence our words, warder, warden, ward, guard, guardian, etc. The Greek word in Hebrew letters is frequent in the rabbinical writings, אפיטדופום, and signifies among them the deputy ruler of a province. See on Luk 16:1 (note). In the Islandic version, it is forsionarmanns.

Unto him - Instead of αυτῳ, to him, meaning Christ, many of the best MSS. and versions have αυτοις, to them, meaning both our Lord and the twelve apostles, see Luk 8:1. This is unquestionably the true meaning.

Christ receives these assistances and ministrations, says pious Quesnel, -

1. To honor poverty by subjecting himself to it.

2. To humble himself in receiving from his creatures.

3. That he may teach the ministers of the Gospel to depend on the providence of their heavenly Father.

4. To make way for the gratitude of those he had healed. And,

5. That he might not be burthensome to the poor to whom he went to preach.

A sower went out to sow - See all this parable largely explained on Matthew 13:1-23 (note).

Those by the way side - Bishop Pearce thinks that Luke by οἱ here means σποροι, the seeds, though he acknowledges that he has never found such a word as σποροι in the plural number signifying seeds.

With patience - Rather, with perseverance. The Greek word ὑπομονη, which our translators render patience, properly signifies here, and in Rom 2:7, perseverance. The good ground, because it is good, strong and vigorous, continues to bear: bad or poor ground cannot produce a good crop, and besides it is very soon exhausted. The persons called the good ground in the text are filled with the power and influence of God, and therefore continue to bring forth fruit; i.e. they persevere in righteousness. From this we may learn that the perseverance of the saints, as it is termed, necessarily implies that they continue to bring forth fruit to the glory of God. Those who are not fruitful are not in a state of perseverance.

Lighted a candle - This is a repetition of a part of our Lord's sermon on the mount. See the notes on Mat 5:15; Mat 10:26; and on Mar 4:21, Mar 4:22.

For nothing is secret, etc. - Whatever I teach you in private, ye shall teach publicly; and ye shall illustrate and explain every parable now delivered to the people.

Even that which he seemeth to have - Or rather, even what he hath. Ὁ δοκει εχειν, rendered by our common version, what he seemeth to have, seems to me to contradict itself. Let us examine this subject a little.

1. To seem to have a thing, is only to have it in appearance, and not in reality; but what is possessed in appearance only can only be taken away in appearance; therefore on the one side there is no gain, and on the other side no loss. On this ground, the text speaks just nothing.

2. It is evident that ὁ δοκει εχειν, what he seemeth to have, here, is equivalent to ὁ εχει, what he hath, in the parallel places, Mar 4:25; Mat 13:12; Mat 25:29; and in Luk 19:26.

3. It is evident, also, that these persons had something which might be taken away from them. For

1. The word of God, the Divine seed, was planted in their hearts.

2. It had already produced some good effects; but they permitted the devil, the cares of the world, the desire of riches, and the love of pleasure, to destroy its produce.

4. The word δοκειν is often an expletive: so Xenophon in Hellen, vi. ὁτι εδοκει πατικος φιλος αυτοις, Because he seemed to be (i.e. Was) their father's friend. So in his Oeeon. Among the cities that seemed to be (δοκουσαις, actually were) at war. So Athenaeus, lib. vi. chap. 4. They who seemed to be (δοκουντες, who really were) the most opulent, drank out of brazen cups.

5. It often strengthens the sense, and is thus used by the very best Greek writers. Ulpian, in one of his notes on Demosthenes' Orat. Olinth. 1, quoted by Bishop Pearce, says expressly, το δοκειν ου παντως επι αμφιβολου ταττουσιν οἱ παλαιοι, αλλα πολλακις και επι του αληθευειν. The word δοκειν is used by the ancients to express, not always what is doubtful, but oftentimes what is true and certain. And this is manifestly its meaning in Mat 3:9; Luk 22:24; Joh 5:39; 1Cor 7:40; 1Cor 10:12; 1Cor 11:16; Gal 2:9; Phi 3:4; and in the text. See these meanings of the word established beyond the possibility of successful contradiction, in Bishop Pearce's notes on Mar 10:42, and in Kypke in loc. See also the notes on Mat 13:12 (note).

His mother and brethren - See the notes on Mat 12:46, etc., and on Mar 3:31 (note), etc.

Let us go over, etc. - See on Mat 8:24 (note), etc., and Mar 4:36-41 (note).

There came down a storm of wind - and they - were in jeopardy - This is a parallel passage to that in Jon 1:4. There was a mighty tempest in the sea, so that the ship was like to be broken: the latter clause of which is thus translated by the Septuagint: και το πλοιον εκινδυνευε του συντριβηναι, And the ship was in the utmost danger of being dashed to pieces. This is exactly the state of the disciples here; and it is remarkable that the very same word, εκινδυνευον, which we translate, were in jeopardy, is used by the evangelist, which is found in the Greek version above quoted. The word jeopardy, an inexpressive French term, and utterly unfit for the place which it now occupies, is properly the exclamation of a disappointed gamester, Jeu perdu! The game is lost! or, j'ai perdu! I have lost! i.e. the game.

Where is your faith? - Ye have a power to believe, and yet do not exercise it! Depend on God. Ye have little faith, (Mat 8:26), because you do not use the grace which I have already given you. Many are looking for more faith without using that which they have. It is as possible to hide this talent as any other.

The country of the Gadarenes - Or, according to several MSS., Gerasenes or Gergasenes. See on Mat 8:28 (note), and Mar 5:1 (note).

A certain man - See the case of this demoniac considered at large, on the parallel places, Mat 8:28-34 (note); Mark 5:1-20 (note). In India deranged persons walk at liberty through the streets and country in all manner of dresses; sometimes entirely naked; and often perish while strolling from place to place. It is the same in Ireland, as there are no public asylums either there or in India for insane people.

Jesus, thou Son of God most high - The words Jesus and God are both omitted here by several MSS. I think it is very likely that the demons mentioned neither. They were constrained in a summary way to acknowledge his power; but it is probable they did not pronounce names which were of such dreadful import to themselves. The words which they spoke on the occasion seem to have been these, What is it to thee and me, O Son of the most high? See the note on Mat 8:29.

And they besought him that he would not command them to go out into the deep - In the Chaldaic philosophy, mention is made of certain material demons, who are permitted to wander about on the earth, and are horribly afraid of being sent into abysses and subterranean places. Psellus says, De Daemonibus: "These material demons fearing to be sent into abysses, and standing in awe of the angels who send them thither, if even a man threaten to send them thither and pronounce the names of those angels whose office that is, it is inexpressible how much they will be affrighted and troubled. So great will their astonishment be, that they cannot discern the person that threatens them. And though it be some old woman or little old man that menaces them, yet so great is their fear that they depart as if the person who menaces had a power to kill them." See Stanley's Chaldaic Philosophy.

Then went the devils out of the man, and entered into the swine - Some critics and commentators would have us to understand all this of the man himself, who, they say, was a most outrageous maniac; and that, being permitted by our Lord, he ran after the swine, and drove them all down a precipice into the sea! This is solemn trifling indeed; or, at least, trifling with solemn things. It is impossible to read over the account, as given here by Luke, and admit this mode of explanation. The devils went out of the man, and entered into the swine; i.e. the madman ran after the swine! On this plan of interpretation there is nothing certain in the word of God; and every man may give it what meaning he pleases. Such comments are intolerable.

They fled, and went and told it - Απελθοντες, They went, is omitted by almost every MS. of repute, and by the best of the ancient versions. Griesbach leaves it out, and with propriety too, as it is not likely that so correct a writer as Luke would say, They fled, and Went and told it.

Gladly received him - This is the proper import of the word απεδεξατο; therefore our translators needed not to have put gladly in italics, as though it were not expressed in the text. Raphelius gives several proofs of this in loc.

A man named Jairus - See these two miracles - the raising of Jairus's daughter, and the cure of the afflicted woman - considered and explained at large, on Mat 9:18-26 (note), and Mark 5:22-43 (note).

The people thronged him - Συνεπνιγον αυτον - almost suffocated him - so great was the throng about him.

Spent all her living upon physicians - See the note on Mar 5:26.

I perceive that virtue - Δυναμιν, Divine or miraculous power. This Divine emanation did not proceed always from Christ, as necessarily as odours do from plants, for then all who touched him must have been equally partakers of it. Of the many that touched him, this woman and none else received this Divine virtue; and why? Because she came in faith. Faith alone attracts and receives the energetic influence of God at all times. There would be more miracles, at least of spiritual healing, were there more faith among those who are called believers.

He put them all out - That is, the pipers and those who made a noise, weeping and lamenting. See Mat 9:23; Mar 5:38. Pompous funeral ceremonies are ridiculous in themselves, and entirely opposed to the spirit and simplicity of the religion of Christ. Every where they meet with his disapprobation.

And he commanded to give her meat - Though she was raised to life by a miracle, she was not to be preserved by a miracle. Nature is God's great instrument, and he delights to work by it; nor will he do any thing by his sovereign power, in the way of miracle, that can be effected by his ordinary providence. Again, God will have us be workers together with him: he provides food for us, but he does not eat for us; we eat for ourselves, and are thus nourished on the bounty that God has provided. Without the food, man cannot be nourished; and unless he eat the food, it can be of no use to him. So, God provides salvation for a lost world, and bestows it on every penitent believing soul; but he neither repents nor believes for any man. A man repents and believes for himself, under the succours of God's grace.

Mary Magdalene - Or Mary of Magdala, a town in Galilee: probably the person mentioned in the last chapter.

Mt 13:1; Mr 4:1.

Who - keep it - Not like the highway side: And bring forth fruit - Not like the thorny ground: With perseverance - Not like the stony.

No man having lighted a candle - As if ho had said, And let your good fruit appear openly. Mt 5:15; Mr 4:21; Lu 11:33.

For nothing is hid - Strive not to conceal it at all; for you can conceal nothing long. Mt 10:26; Mr 4:22; Lu 12:2.

The word commonly translated seemeth, wherever it occurs, does not weaken, but greatly strengthens the sense. Mt 13:12; Mr 4:25; Lu 19:26.

Mt 12:46; Mr 3:31.

Mt 8:23; Mr 4:35.

Mt 8:28; Mr 5:1.

For many times it had caught him - Therefore our compassionate Lord made the more haste to cast him out.

The abyss - That is, the bottomless pit.

To enter into the swine - Not that they were any easier in the swine than out of them. Had it been so, they would not so soon have dislodged themselves, by destroying the herd.

Mt 9:1; Mr 5:18.

Mr 5:21.

She is not dead but sleepeth - Her soul is not separated finally from the body; and this short separation is rather to be called sleep than death.

3 And Joanna the wife of Chuza Herods steward, and Susanna, and many others which ministred unto him of their substance.

Still I cannot but observe, that Preaching the Gospel, and thereby shewing the glad tidings of Salvation (the principal means to bring Men to the Kingdom of God, whither that in this Life, or the Kingdom of Glory, in the Life which is to come,) was Christs great Work. His working Miracles was but subservient to this, and for the confirmation of the Doctrine, which he Preached; hence when a People shewed a contempt of his Word, he refused to work any Miracles before them. How any one can dream, that either Praying, or Government, or administring Sacraments, or any thing else, should be more the work of a Minister of Christ than Preaching, may justly amaze any thinking Soul that ever read the Gospel. Christ went every where about Preaching, and the twelve were with him, sometimes hearing (as his Disciples) sometimes Preaching; some Women also were with him, such as had been healed of evil Spirits and other Diseases. Mary Magdalene was one, out of whom he had cast seven Devils, that is, many Devils. Most think she had her Name from Magdala, a City in Galilee, where she was bred, or dwelt. It is a great error to think she was the Mary mentioned, Iohn 11. the Sister of Lazarus; she lived in Bethany near to Ierusalem; yet it is plain from Mark 16. that she was at Ierusalem, at the time of Christs Death and Resurrection, but so were many that followed him from Galilee, Mark 15.41. Luke 23.49. And Joanna the Wife of Chuza, Herods Steward. Christ hath his elect in all places, his Ioseph in Pharoahs Court, his Daniel and three Children in Nebuchadnezzars Court. His Saints in Nero's houshould, Philip. 4.22. his Ioanna in Herods Family, this was that Herod Antipas Tetrarch of Galilee, he who put Iohn the Baptist to death, and himself with his Soldiers mocked Christ; possibly his Steward was as bad, but his Wife was one that followed Christ▪ knowing that tho her husband had Power over her Body, he had none over her Soul. And they ministred to him of their substance. They were not ashamed to be seen following of Christ, tho doubtless they met with scoffs enough. Nor were they ashamed to be reproached for their former failing, nor was Christ because of their former Lives, or the Life of some of them, to have them following him. It is a Glory to Christ, and to the Church of Christ to have great Sinners brought to him, and brought into it; the only shame is to such as being in the Church, or pretending at least to be Christians, are Debauchees still Christ did not give himself for a People, that were pure, and holy, without spot or wrinkle, but that he might sanctify them and cleanse them, with the washing of Water by the Word, Eph. 5.25, 26, 27. Following Christ they Ministred to him. This was according to Christs Doctrine, Matth. 10.10. and his Apostles after him, 1 Cor. 9.11. 2 Cor. 8.9. Galath. 6.6. Some of them might be Virgins, some Widows, some Wives (who had an allowance for themselves from their Husbands,) however, it could be no robbery to give of what was their Husbands, to him who was the Lord of all, which either their Husbands or they possessed. Nor was Christ ashamed to live upon the baskets of others, while he was providing spiritual food for the Souls of all, 2 Cor. 8.9.

15 But that on the good ground, are they which in an honest and good heart, having heard the word, keep it, and bring forth fruit with patience.

We have had this Parable, Matth. 13.2, 3, 4. and Mark 4.1, 2, 3. See the Notes on both these Chapters.

16 No man when he hath lighted a candle, covereth it with a vessel, or putteth it under a bed: but setteth it on a candlestick, that they which enter in may see the light.

See the Notes on Matth. 5.15. and on Mark 4.21.

Marginal references: Luke 11.33.

17 For nothing is secret, that shall not be made manifest: neither any thing hid, that shall not be known, and come abroad.

This we have also met with twice before. See the Notes on Matth. 5.15. Mark 4.21.

Marginal references: Matth. 10.26. Mark 4.22. Luke 12.2.

18 Take heed therefore how ye hear: for whosoever hath, to him shall be given; and whosoever hath not, from him shall be taken even that which he seemeth to have.

See the Notes on Mark 4.24. and on Matth. 13.12.25.29.

Marginal references: Or, thinke[illegible: 2 letters] that he hath.

21 And he answered and said unto them, My mother and my brethren are these which hear the word of God, and do it.

See the Notes on Matth. 12.46. Mark 3.31.

25 And he said unto them, Where is your faith? And they being afraid, wondred, saying one to another, What manner of man is this? for he commandeth even the winds and water, and they obey him.

This whole History we have also before met with, both in Matth. 8.23. and Mark 4.37. See the Notes upon both those Chapters.

40 And it came to pass, that when Jesus was returned, the people gladly received him, for they were all waiting for him.

We have had this whole story Matth. 8. from v. 28. to the end, and Mark 5. from v. 1. to the 21. See the Notes on both those Chapters.

26 And her parents were astonished, But he charged them that they should tell no man what was done.

We had both these pieces of History twice before related by Matthew, Chap. 9.18. and by Mark, ch. 5. from v. 22.48. with some further circumstances. See the Notes on both those Chapters. Christ v. 45. said who touched me? and again v. 46. some body hath touched me, for I perceive that Virtue is gone out of me, doth not argue that Christ knew not of the Womans coming and touching him, or did not voluntarily send out that vertue that healed her, far be any such thoughts from any Pious intelligent Souls▪ she was not healed by her touch of the border of his Garment, but by his Powerfull Will, commanding such a miraculous effect; he only spake this to bring forth the Miracle into light, which was wrought secretly, so as the People took no notice of it. Healing Virtue went out of Christ upon an act of his Will not necessarily. From v. 55. is confuted the Atheism of those who would make the Soul to be meerly the Crasis, or some affection of the Body, and it is proved to be a being that can subsist of it self, in a state of separation from the Body. It is said. Her Spirit returned again, not Christ gave her a new Spirit. Christ here did not exert a creating Power, only sent forth that Power with which he was clothed to raise the Dead. For other things observable from this story, see the Notes before mentioned upon the paralel Texts.

The Ministry of Christ.

1 And it came to pass afterward, that he went throughout every city and village, preaching and showing the glad tidings of the kingdom of God: and the twelve were with him, 2 And certain women, which had been healed of evil spirits and infirmities, Mary called Magdalene, out of whom went seven devils, 3 And Joanna the wife of Chuza Herod's steward, and Susanna, and many others, which ministered unto him of their substance.

We are here told,

I. What Christ made the constant business of his life—it was preaching; in that work he was indefatigable, and went about doing good (v. 1), afterward—en to kathexes—ordine, in the proper time or method. Christ took his work before him and went about it regularly. He observed a series or order of business, so that the end of one good work was the beginning of another. Now observe here, 1. Where he preached: He went about—diodeue—peragrabat. He was an itinerant preacher, did not confine himself to one place, but diffused the beams of his light. Circumibat—He went his circuit, as a judge, having found his preaching perhaps most acceptable where it was new. He went about through every city, that none might plead ignorance. Hereby he set an example to his disciples; they must traverse the nations of the earth, as he did the cities of Israel. Nor did he confine himself to the cities, but went into the villages, among the plain country-people, to preach to the inhabitants of the villages, Judg. v. 11. 2. What he preached: He showed the glad tidings of the kingdom of God, that it was now to be set up among them. Tidings of the kingdom of God are glad tidings, and those Jesus Christ came to bring; to tell the children of men that God was willing to take all those under his protection that were willing to return to their allegiance. It was glad tidings to the world that there was hope of its being reformed and reconciled. 3. Who were his attendants: The twelve were with him, not to preach if he were present, but to learn from him what and how to preach hereafter, and, if occasion were, to be sent to places where he could not go. Happy were these his servants that heard his wisdom.

II. Whence he had the necessary supports of life: He lived upon the kindness of his friends. There were certain women, who frequently attended his ministry, that ministered to him of their substance, v. 2, 3. Some of them are named; but there were many others, who were zealously affected to the doctrine of Christ, and thought themselves bound in justice to encourage it, having themselves found benefit, and in charity, hoping that many others might find benefit by it too.

1. They were such, for the most part, as had been Christ's patients, and were the monuments of his power and mercy; they had been healed by him of evil spirits and infirmities. Some of them had been troubled in mind, had been melancholy, others of them afflicted in body, and he had been to them a powerful healer. He is the physician both of body and soul, and those who have been healed by him ought to study what they shall render to him. We are bound in interest to attend him, that we may be ready to apply ourselves to him for help in case of a relapse; and we are bound in gratitude to serve him and his gospel, who hath saved us, and saved us by it.

2. One of them was Mary Magdalene, out of whom had been cast seven devils; a certain number for an uncertain. Some think that she was one that had been very wicked, and then we may suppose her to be the woman that was a sinner mentioned just before, ch. vii. 37. Dr. Lightfoot, finding in some of the Talmudists' writings that Mary Magdalene signified Mary the plaiter of hair, thinks it applicable to her, she having been noted, in the days of her iniquity and infamy, for that plaiting of hair which is opposed to modest apparel, 1 Tim. ii. 9. But, though she had been an immodest woman, upon her repentance and reformation she found mercy, and became a zealous disciple of Christ. Note, The greatest of sinners must not despair of pardon; and the worse any have been before their conversion the more they should study to do for Christ after. Or, rather, she was one that had been very melancholy, and then, probably, it was Mary the sister of Lazarus, who was a woman of a sorrowful spirit, who might have been originally of Magdala, but removed to Bethany. This Mary Magdalene was attending on Christ's cross and his sepulchre, and, if she was not Mary the sister of Lazarus, either that particular friend and favourite of Christ's did not attend then, or the evangelists did not take notice of her, neither of which we can suppose; thus Dr. Lightfoot argues. Yet there is this to be objected against it that Mary Magdalene is reckoned among the women that followed Jesus from Galilee (Matt. xxvii. 55, 56); whereas Mary the sister of Lazarus had her residence in Bethany.

3. Another of them was Joanna the wife of Chuza, Herod's steward. She had been his wife (so some), but was now a widow, and left in good circumstances. If she was now his wife, we have reason to think that her husband, though preferred in Herod's court, had received the gospel, and was very willing that his wife should be both a hearer of Christ and a contributor to him.

4. There were many of them that ministered to Christ of their substance. It was an instance of the meanness of that condition to which our Saviour humbled himself that he needed it, and of his great humility and condescension that he accepted it. Though he was rich, yet for our sakes he became poor, and lived upon alms. Let none say that they scorn to be beholden to the charity of their neighbours, when Providence has brought them into straits; but let them ask and be thankful for it as a favour. Christ would rather be beholden to his known friends for a maintenance for himself and his disciples than be burdensome to strangers in the cities and villages whither he came to preach. Note, It is the duty of those who are taught in the word to communicate to them who teach them in all good things; and those who are herein liberal and cheerful honour the Lord with their substance, and bring a blessing upon it.

The Parable of the Sower.

4 And when much people were gathered together, and were come to him out of every city, he spake by a parable: 5 A sower went out to sow his seed: and as he sowed, some fell by the way side; and it was trodden down, and the fowls of the air devoured it. 6 And some fell upon a rock; and as soon as it was sprung up, it withered away, because it lacked moisture. 7 And some fell among thorns; and the thorns sprang up with it, and choked it. 8 And other fell on good ground, and sprang up, and bare fruit a hundredfold. And when he had said these things, he cried, He that hath ears to hear, let him hear. 9 And his disciples asked him, saying, What might this parable be? 10 And he said, Unto you it is given to know the mysteries of the kingdom of God: but to others in parables; that seeing they might not see, and hearing they might not understand. 11 Now the parable is this: The seed is the word of God. 12 Those by the way side are they that hear; then cometh the devil, and taketh away the word out of their hearts, lest they should believe and be saved. 13 They on the rock are they, which, when they hear, receive the word with joy; and these have no root, which for a while believe, and in time of temptation fall away. 14 And that which fell among thorns are they, which, when they have heard, go forth, and are choked with cares and riches and pleasures of this life, and bring no fruit to perfection. 15 But that on the good ground are they, which in an honest and good heart, having heard the word, keep it, and bring forth fruit with patience. 16 No man, when he hath lighted a candle, covereth it with a vessel, or putteth it under a bed; but setteth it on a candlestick, that they which enter in may see the light. 17 For nothing is secret, that shall not be made manifest; neither any thing hid, that shall not be known and come abroad. 18 Take heed therefore how ye hear: for whosoever hath, to him shall be given; and whosoever hath not, from him shall be taken even that which he seemeth to have. 19 Then came to him his mother and his brethren, and could not come at him for the press. 20 And it was told him by certain which said, Thy mother and thy brethren stand without, desiring to see thee. 21 And he answered and said unto them, My mother and my brethren are these which hear the word of God, and do it.

The former paragraph began with an account of Christ's industry in preaching (v. 1); this begins with an account of the people's industry in hearing, v. 4. He went into every city, to preach; so they, one would think, should have contented themselves to hear him when he came to their own city (we know those that would); but there were those here that came to him out of every city, would not stay till he came to them, nor think that they had enough when he left them, but met him when he was coming towards them, and followed him when he was going from them. Nor did he excuse himself from going to the cities with this, that there were some from the cities that came to him; for, though there were, yet the most had not zeal enough to bring them to him, and therefore such is his wonderful condescension that he will go to them; for he is found of those that sought him not, Isa. lxv. 1.

Here was, it seems, a vast concourse, much people were gathered together, abundance of fish to cast their net among; and he was as ready and willing to teach as they were to be taught. Now in these verses we have,

I. Necessary and excellent rules and cautions for hearing the word, in the parable of the sower and the explanation and application of it, all which we had twice before more largely. When Christ had put forth this parable, 1. The disciples were inquisitive concerning the meaning of it, v. 9. They asked him, What might this parable be? Note, We should covet earnestly to know the true intent, and full extent, of the word we hear, that we may be neither mistaken nor defective in our knowledge. 2. Christ made them sensible of what great advantage it was to them that they had opportunity of acquainting themselves with the mystery and meaning of his word, which others had not: Unto you it is given, v. 10. Note, Those who would receive instruction from Christ must know and consider what a privilege it is to be instructed by him, what a distinguishing privilege to be led into the light, such a light, when others are left in darkness, such a darkness. Happy are we, and for ever indebted to free grace, if the same thing that is a parable to others, with which they are only amused, is a plain truth to us, by which we are enlightened and governed, and into the mould of which we are delivered.

Now from the parable itself, and the explication of it, observe,

(1.) The heart of man is as soil to the seed of God's word; it is capable of receiving it, and bringing forth the fruits of it; but, unless that seed be sown in it, it will bring forth nothing valuable. Or care therefore must be to bring the seed and the soil together. To what purpose have we the seed in the scripture, if it be not sown? And to what purpose have we the soil in our own hearts, if it be not sown with that seed?

(2.) The success of the seeding is very much according to the nature and temper of the soil, and as that is, or is not, disposed to receive the seed. The word of God is to us, as we are, a savour of life unto life, or of death unto death.

(3.) The devil is a subtle and spiteful enemy, that makes it his business to hinder our profiting by the word of God. He takes the word out of the hearts of careless hearers, lest they should believe and be saved, v. 12. This is added here to teach us, [1.] That we cannot be saved unless we believe. The word of the gospel will not be a saving word to us, unless it be mixed with faith. [2.] That therefore the devil does all he can to keep us from believing, to make us not believe the word when we read and hear it; or, if we heed it for the present, to make us forget it again, and let it slip (Heb. ii. 1); or, if we remember it, to create prejudices in our minds against it, or divert our minds from it to something else; and all is lest we should believe and be saved, lest we should believe and rejoice, while he believes and trembles.

(4.) Where the word of God is heard carelessly there is commonly a contempt put upon it too. It is added here in the parable that the seed which fell by the way-side was trodden down, v. 5. They that wilfully shut their ears against the word do in effect trample it under their feet; they despise the commandment of the Lord.

(5.) Those on whom the word makes some impressions, but they are not deep and durable ones, will show their hypocrisy in a time of trial; as the seed sown upon the rock, where it gains no root, v. 13. These for awhile believe a little while; their profession promises something, but in time of temptation they fall away from their good beginnings. Whether the temptation arises from the smiles or the frowns, of the world, they are easily overcome by it.

(6.) The pleasures of this life are as dangerous and mischievous thorns to choke the good seed of the word as any other. This is added here (v. 14), which was not in the other evangelists. Those that are not entangled in the cares of this life, nor inveigled with the deceitfulness of riches, but boast that they are dead to them, may yet be kept from heaven by an affected indolence, and the love of ease and pleasure. The delights of sense may ruin the soul, even lawful delights, indulged, and too much delighted in.

(7.) It is not enough that the fruit be brought forth, but it must be brought to perfection, it must be fully ripened. If it be not, it is as if there was no fruit at all brought forth; for that which in Matthew and Mark is said to be unfruitful is the same that here is said to bring forth none to perfection. For factum non dicitur quod non perseverat—perseverance is necessary to the perfection of a work.

(8.) The good ground, which brings forth good fruit, is an honest and good heart, well disposed to receive instruction and commandment (v. 15); a heart free from sinful pollutions, and firmly fixed for God and duty, an upright heart, a tender heart, and a heart that trembles at the word, is an honest and good heart, which, having heard the word, understands it (so it is in Matthew), receives it (so it is in Mark), and keeps it (so it is here), as the soil not only receives, but keeps, the seed; and the stomach not only receives, but keeps, the food or physic.

(9.) Where the word is well kept there is fruit brought forth with patience. This also is added here. There must be both bearing patience and waiting patience; patience to suffer the tribulation and persecution which may arise because of the word; patience to continue to the end in well-doing.

(10.) In consideration of all this, we ought to take heed how we hear (v. 18); take heed of those things that will hinder our profiting by the word we hear, watch over our hearts in hearing, and take heed lest they betray us; take heed lest we hear carelessly and slightly, lest, upon any account, we entertain prejudice against the word we hear; and take heed to the frame of our spirits after we have heard the word, lest we lose what we have gained.

II. Needful instructions given to those that are appointed to preach the word, and to those also that have heard it. 1. Those that have received the gift must minister the same. Ministers that have the dispensing of the gospel committed to them, people that have profited by the word and are thereby qualified to profit others, must look upon themselves as lighted candles: ministers must in solemn authoritative preaching, and people in brotherly familiar discourse, diffuse their light, for a candle must not be covered with a vessel nor put under a bed, v. 16. Ministers and Christians are to be lights in the world, holding forth the word of life. Their light must shine before men; they must not only be good, but do good. 2. We must expect that what is now done in secret, and from unseen springs, will shortly be manifested and made known, v. 17. What is committed to you in secret should be made manifest by you; for your Master did not give you talents to be buried, but to be traded with. Let that which is now hid be made known; for, if it be not manifested by you, it will be manifested against you, will be produced in evidence of your treachery. 3. The gifts we have will either be continued to us, or taken from us, according as we do, or do not, make use of them for the glory of God and the edification of our brethren: Whosoever hath, to him shall be given, v. 18. He that hath gifts, and does good with them, shall have more; he that buries his talent shall lose it. From him that hath not shall be taken away even that which he hath, so it is in Mark; that which he seemeth to have, so it is in Luke. Note, The grace that is lost was but seeming grace, was never true. Men do but seem to have what they do not use, and shows of religion will be lost and forfeited. They went out from us, because they were not of us, 1 John ii. 19. Let us see to it that we have grace in sincerity, the root of the matter found in us; that is a good part which shall never be taken away from those that have it.

III. Great encouragement given to those that prove themselves faithful hearers of the word, by being doers of the work, in a particular instance of Christ's respect to his disciples, in preferring them even before his nearest relations (v. 19-21), which passage of story we had twice before. Observe, 1. What crowding there was after Christ. There was no coming near for the throng of people that attended him, who, though they were crowded very so much, would not be crowded out from his congregation. 2. Some of his nearest kindred were least solicitous to hear him preach. Instead of getting within, as they might easily have done if they had come in time, desiring to hear him, they stood without, desiring to see him; and, probably, out of a foolish fear, lest he should spend himself with too much speaking, designing nothing but to interrupt him, and oblige him to break off. 3. Jesus Christ would rather be busy at his work than conversing with his friends. He would not leave his preaching, to speak with his mother and his brethren, for it was his meat and drink to be so employed. 4. Christ is pleased to own those as his nearest and dearest relations that hear the word of God and do it; they are to him more than his mother and brethren.

Christ's Power over the Winds; Christ's Power over the Devils.

22 Now it came to pass on a certain day, that he went into a ship with his disciples: and he said unto them, Let us go over unto the other side of the lake. And they launched forth. 23 But as they sailed he fell asleep: and there came down a storm of wind on the lake; and they were filled with water, and were in jeopardy. 24 And they came to him, and awoke him, saying, Master, master, we perish. Then he arose, and rebuked the wind and the raging of the water: and they ceased, and there was a calm. 25 And he said unto them, Where is your faith? And they being afraid wondered, saying one to another, What manner of man is this! for he commandeth even the winds and water, and they obey him. 26 And they arrived at the country of the Gadarenes, which is over against Galilee. 27 And when he went forth to land, there met him out of the city a certain man, which had devils long time, and ware no clothes, neither abode in any house, but in the tombs. 28 When he saw Jesus, he cried out, and fell down before him, and with a loud voice said, What have I to do with thee, Jesus, thou Son of God most high? I beseech thee, torment me not. 29 (For he had commanded the unclean spirit to come out of the man. For oftentimes it had caught him: and he was kept bound with chains and in fetters; and he brake the bands, and was driven of the devil into the wilderness.) 30 And Jesus asked him, saying, What is thy name? And he said, Legion: because many devils were entered into him. 31 And they besought him that he would not command them to go out into the deep. 32 And there was there a herd of many swine feeding on the mountain: and they besought him that he would suffer them to enter into them. And he suffered them. 33 Then went the devils out of the man, and entered into the swine: and the herd ran violently down a steep place into the lake, and were choked. 34 When they that fed them saw what was done, they fled, and went and told it in the city and in the country. 35 Then they went out to see what was done; and came to Jesus, and found the man, out of whom the devils were departed, sitting at the feet of Jesus, clothed, and in his right mind: and they were afraid. 36 They also which saw it told them by what means he that was possessed of the devils was healed. 37 Then the whole multitude of the country of the Gadarenes round about besought him to depart from them; for they were taken with great fear: and he went up into the ship, and returned back again. 38 Now the man out of whom the devils were departed besought him that he might be with him: but Jesus sent him away, saying, 39 Return to thine own house, and show how great things God hath done unto thee. And he went his way, and published throughout the whole city how great things Jesus had done unto him.

We have here two illustrious proofs of the power of our Lord Jesus which we had before—his power over the winds, and his power over the devils. See Mark iv. and v.

I. His power over the winds, those powers of the air that are so much a terror to men, especially upon sea, and occasion the death of such multitudes. Observe,

1. Christ ordered his disciples to put to sea, that he might show his glory upon the water, in stilling the waves, and might do an act of kindness to a poor possessed man on the other side the water: He went into a ship with his disciples, v. 22. They that observe Christ's orders may assure themselves of his presence. If Christ sends his disciples, he goes with them. And those may safely and boldly venture any where that have Christ accompanying them. He said, Let us go over unto the other side; for he had a piece of good work to do there. He might have gone by land, a little way about; but he chose to go by water, that he might show his wonders in the deep.

2. Those that put to sea in a calm, yea, and at Christ's word, must yet prepare for a storm, and for the utmost peril in that storm; There came down a storm of wind on the lake (v. 23), as if it were there, and no where else; and presently their ship was so tossed that it was filled with water, and they were in jeopardy of their lives. Perhaps the devil, who is the prince of the power of the air, and who raiseth winds by the permission of God, had some suspicion, from some words which Christ might let fall, that he was coming over the lake now on purpose to cast that legion of devils out of the poor man on the other side, and therefore poured this storm upon the ship he was in, designing, if possible, to have sunk him and prevented that victory.

3. Christ was asleep in the storm, v. 23. Some bodily refreshment he must have, and he chose to take it when it would be least a hindrance to him in his work. The disciples of Christ may really have his gracious presence with them at sea, and in a storm, and yet he may seem as if he were asleep; he may not immediately appear for their relief, no, not when things seem to be brought even to the last extremity. Thus he will try their faith and patience, and quicken them by prayer to awake, and make their deliverance the more welcome when it comes at last.

4. A complaint to Christ of our danger, and the distress his church is in, is enough to engage him to awake, and appear for us, v. 24. They cried, Master, master, we perish! The way to have our fears silenced is to bring them to Christ, and lay them before him. Those that in sincerity call Christ Master, and with faith and fervency call upon him as their Master, may be sure that he will not let them perish. There is no relief for poor souls that are under a sense of guilt, and a fear of wrath, like this, to go to Christ, and call him Master, and say, "I am undone, if thou do not help me."

5. Christ's business is to lay storms, as it is Satan's business to raise them. He can do it; he has done it; he delights to do it: for he came to proclaim peace on earth. He rebuked the wind and the raging of the water, and immediately they ceased (v. 24); not, as at other times, by degrees, but all of a sudden, there was a great calm. Thus Christ showed that, though the devil pretends to be the prince of the power of the air, yet even there he has him in a chain.

6. When our dangers are over, it becomes us to take to ourselves the shame of our own fears and to give to Christ the glory of his power. When Christ had turned the storm into a calm, then were they glad because they were quiet, Ps. cvii. 30. And then, (1.) Christ gives them a rebuke for their inordinate fear: Where is your faith? v. 25. Note, Many that have true faith have it to seek when they have occasion to use it. They tremble, and are discouraged, if second causes frown upon them. A little thing disheartens them; and where is their faith then? (2.) They give him the glory of his power: They, being afraid, wondered. Those that had feared the storm, now that the danger was over with good reason feared him that had stilled it, and said one to another, What manner of man is this! They might as well have said, Who is a God like unto thee? For it is God's prerogative to still the noise of the seas, the noise of their waves, Ps. lxv. 7.

II. His power over the devil, the prince of the power of the air. In the next passage of story he comes into a closer grapple with him than he did when he commanded the winds. Presently after the winds were stilled they were brought to their desired haven, and arrived at the country of the Gadarenes, and there went ashore (v. 26, 27); and he soon met with that which was his business over, and which he thought it worth his while to go through a storm to accomplish.

We may learn a great deal out of this story concerning this world of infernal, malignant spirits, which, though not working now ordinarily in the same way as here, yet we are all concerned at all times to stand upon our guard against.

1. These malignant spirits are very numerous. They that had taken possession of this one man called themselves Legion (v. 30), because many devils were entered into him: he had had devils a long time, v. 27. But perhaps those that had been long in possession of him, upon some foresight of our Saviour's coming to make an attack upon them, and finding they could not prevent it by the storm they had raised, sent for recruits, intending this to be a decisive battle, and hoping now to be too hard for him that had cast out so many unclean spirits, and to give him a defeat. They either were, or at least would be thought to be, a legion, formidable as an army with banners; and now, at least, to be, what the twentieth legion of the Roman army, which was long quartered at Chester, was styled, legio victrix—a victorious legion.

2. They have an inveterate enmity to man, and all his conveniences and comforts. This man in whom the devils had got possession, and kept it long, being under their influence, wore no clothes, neither abode in any house (v. 27), though clothing and a habitation are two of the necessary supports of this life. Nay, and because man has a natural dread of the habitations of the dead, they forced this man to abide in the tombs, to make him so much the more a terror to himself and to all about him, so that his soul had as much cause as ever any man's had to be weary of his life, and to choose strangling and death rather.

3. They are very strong, fierce, and unruly, and hate and scorn to be restrained: He was kept bound with chains and in fetters, that he might not be mischievous either to others or to himself, but he broke the bands, v. 29. Note, Those that are ungovernable by any other thereby show that they are under Satan's government; and this is the language of those that are so, even concerning God and Christ, their best friends, that would not either bind them from or bind themto any thing but for their own good: Let us break their bands in sunder. He was driven of the devil. Those that are under Christ's government are sweetly led with the cords of a man and the bands of love; those that are under the devil's government are furiously driven.

4. They are much enraged against our Lord Jesus, and have a great dread and horror of him: When the man whom they had possession of, and who spoke as they would have him, saw Jesus, he roared out as one in an agony, and fell down before him, to deprecate his wrath, and owned him to be the Son of God most high, that was infinitely above him and too hard for him; but protested against having any league or confederacy with him (which might sufficiently have silenced the blasphemous cavils of the scribes and Pharisees): What have I to do with thee? The devils have neither inclination to do service to Christ nor expectation to receive benefit by him: What have we to do with thee? But they dreaded his power and wrath: I beseech thee, torment me not. They do not say, I beseech thee, save me, but only, Torment me not. See whose language they speak that have only a dread of hell as a place of torment, but no desire of heaven as a place of holiness and love.

5. They are perfectly at the command, and under the power, of our Lord Jesus; and they knew it, for they besought him that he would not command them to go eis ton abysson—into the deep, the place of their torment, which they acknowledge he could easily and justly do. O what a comfort is this to the Lord's people, that all the powers of darkness are under the check and control of the Lord Jesus! He has them all in a chain. He can send them to their own place, when he pleaseth.

6. They delight in doing mischief. When they found there was no remedy, but they must quit their hold of this poor man, they begged they might have leave to take possession of a herd of swine, v. 32. When the devil at first brought man into a miserable state he brought a curse likewise upon the whole creation, and that became subject to enmity. And here, as an instance of that extensive enmity of his, when he could not destroy the man, he would destroy the swine. If he could not hurt them in their bodies, he would hurt them in their goods, which sometimes prove a great temptation to men to draw them from Christ, as here. Christ suffered them to enter into the swine, to convince the country what mischief the devil could do in it, if he should suffer him. No sooner had the devils leave than they entered into the swine; and no sooner had they entered into them than the herd ran violently down a steep place into the lake, and were drowned. For it is a miracle of mercy if those whom Satan possesses are not brought to destruction and perdition. This, and other instances, show that that roaring lion and red dragon seeks what and whom he may devour.

7. When the devil's power is broken in any soul that soul recovers itself, and returns into a right frame, which supposes that those whom Satan gets possession of are put out of the possession of themselves: The man out of whom the devils were departed sat at the feet of Jesus, v. 35. While he was under the devil's power he was ready to fly in the face of Jesus; but now he sits at his feet, which is a sign that he is come to his right mind. If God has possession of us, he preserves to us the government and enjoyment of ourselves; but, if Satan has possession of us, he robs us of both. Let his power therefore in our souls be overturned, and let him come whose right our hearts are, and let us give them to him; for we are never more our own than when we are his.

Let us now see what was the effect of this miracle of casting the legion of devils out of this man.

(1.) What effect it had upon the people of that country who had lost their swine by it: The swineherds went and told it both in city and country (v. 34), perhaps with a design to incense people against Christ. They told by what means he that was possessed of the devils was healed (v. 36), that it was by sending the devils into the swine, which was capable of an invidious representation, as if Christ could not have delivered the man out of their hands, but by delivering the swine into them. The people came out, to see what was done, and to enquire into it; and they were afraid (v. 35); they were taken with great fear (v. 37); they were surprised and amazed at it, and knew not what to say to it. They thought more of the destruction of the swine than of the deliverance of their poor afflicted neighbour, and of the country from the terror of his frenzy, which was become a public nuisance; and therefore the whole multitude besought Christ to depart from them for fear he should bring some other judgment upon them; whereas indeed none need to be afraid of Christ that are willing to forsake their sins and give up themselves to him. But Christ took them at their word: He went up into the ship, and returned back again. Those lose their Saviour, and their hopes in him, that love their swine better.

(2.) What effect it had upon the poor man who had recovered himself by it. He desired Christ's company as much as others dreaded it: he besought Christ that he might be with him as others were that had been healed by him of evil spirits and infirmities (v. 2), that Christ might be to him a protector and teacher, and that he might be to Christ for a name and a praise. He was loth to stay among those rude and brutish Gadarenes that desired Christ to depart from them. O gather not my soul with these sinners! But Christ would not take him along with him, but sent him home, to publish among those that knew him the great things God had done for him, that so he might be a blessing to his country, as he had been a burden to it. We must sometimes deny ourselves the satisfaction even of spiritual benefits and comforts, to gain an opportunity of being serviceable to the souls of others. Perhaps Christ knew that, when the resentment of the loss of their swine was a little over, they would be better disposed to consider the miracle, and therefore left the man among them to be a standing monument, and a monitor to them of it.

The Issue of Blood Healed; The Ruler's Daughter Raised.

40 And it came to pass, that, when Jesus was returned, the people gladly received him: for they were all waiting for him. 41 And, behold, there came a man named Jairus, and he was a ruler of the synagogue: and he fell down at Jesus' feet, and besought him that he would come into his house: 42 For he had one only daughter, about twelve years of age, and she lay a dying. But as he went the people thronged him. 43 And a woman having an issue of blood twelve years, which had spent all her living upon physicians, neither could be healed of any, 44 Came behind him, and touched the border of his garment: and immediately her issue of blood stanched. 45 And Jesus said, Who touched me? When all denied, Peter and they that were with him said, Master, the multitude throng thee and press thee, and sayest thou, Who touched me? 46 And Jesus said, Somebody hath touched me: for I perceive that virtue is gone out of me. 47 And when the woman saw that she was not hid, she came trembling, and falling down before him, she declared unto him before all the people for what cause she had touched him, and how she was healed immediately. 48 And he said unto her, Daughter, be of good comfort: thy faith hath made thee whole; go in peace. 49 While he yet spake, there cometh one from the ruler of the synagogue's house, saying to him, Thy daughter is dead; trouble not the Master. 50 But when Jesus heard it, he answered him, saying, Fear not: believe only, and she shall be made whole. 51 And when he came into the house, he suffered no man to go in, save Peter, and James, and John, and the father and the mother of the maiden. 52 And all wept, and bewailed her: but he said, Weep not; she is not dead, but sleepeth. 53 And they laughed him to scorn, knowing that she was dead. 54 And he put them all out, and took her by the hand, and called, saying, Maid, arise. 55 And her spirit came again, and she arose straightway: and he commanded to give her meat. 56 And her parents were astonished: but he charged them that they should tell no man what was done.

Christ was driven away by the Gadarenes; they were weary of him, and willing to be rid of him. But when he had crossed the water, and returned to the Galileans, they gladly received him, wished and waited for his return, and welcomed him with all their hearts when he did return, v. 40. If some will not accept the favours Christ offers them, others will. If the Gadarenes be not gathered, yet there are many among whom Christ shall be glorious. When Christ had done his work on the other side of the water he returned, and found work to do in the place whence he came, fresh work. They that will lay out themselves to do good shall never want occasion for it. The needy you have always with you.

We have here two miracles interwoven, as they were in Matthew and Mark—the raising of Jairus's daughter to life, and the cure of the woman that had an issue of blood, as he was going in a crowd to Jairus's house. We have here,

I. A public address made to Christ by a ruler of the synagogue, whose name was Jairus, on the behalf of a little daughter of his, that was very ill, and, in the apprehension of all about here, lay a dying. This address was very humble and reverent. Jairus, though a ruler, fell down at Jesus's feet, as owning him to be a ruler above him. It was very importunate. He besought him that he would come into his house; not having the faith, at least not having the thought, of the centurion, who desired Christ only to speak the healing word at a distance. But Christ complied with his request; he went along with him. Strong faith shall be applauded, and yet weak faith shall not be rejected. In the houses where sickness and death are, it is very desirable to have the presence of Christ. When Christ was going, the people thronged him, some out of curiosity to see him, others out of an affection to him. Let us not complain of a crowd, and a throng, and a hurry, as long as we are in the way of our duty, and doing good; but otherwise it is what every wise man will keep himself out of as much as he can.

II. Here is a secret application made to Christ by a woman ill of a bloody issue, which had been the consumption of her body and the consumption of her purse too; for she had spent all her living upon physicians, and was never the better, v. 43. The nature of her disease was such that she did not care to make a public complaint of it (it was agreeable to the modesty of her sex to be very shy of speaking of it), and therefore she took this opportunity of coming to Christ in a crowd; and the more people were present the more likely she thought it was that she should be concealed. Her faith was very strong; for she doubted not but that by the touch of the hem of his garment she should derive from him healing virtue sufficient for her relief, looking upon him to be such a full fountain of mercies that she should steal a cure and he not miss it. Thus many a poor soul is healed, and helped, and saved, by Christ, that is lost in a crowd, and that nobody takes notice of. The woman found an immediate change for the better in herself, and that her disease was cured, v. 44. As believers have comfortable communion with Christ, so they have comfortable communications from him incognito—secretly, meat to eat that the world knows not of, and joy that a stranger does not intermeddle with.

III. Here is a discovery of this secret cure, to the glory both of the physician and the patient.

1. Christ takes notice that there is a cure wrought: Virtue is gone out of me, v. 46. Those that have been healed by virtue derived from Christ must own it, for he knows it. He speaks of it here, not in a way of complaint, as if he were hereby either weakened or wronged, but in a way of complacency. It was his delight that virtue was gone out of him to do any good, and he did not grudge it to the meanest; they were as welcome to it as to the light and heat of the sun. Nor had he the less virtue in him for the going out of the virtue from him for he is an overflowing fountain.

2. The poor patient owns her case, and the benefit she had received: When she saw that she was not hid, she came, and fell down before him, v. 47. Note, The consideration of this, that we cannot be hid from Christ, should engage us to pour out our hearts before him, and to show before him all our sin and all our trouble. She came trembling, and yet her faith saved her, v. 48. Note, There may be trembling where yet there is saving faith. She declared before all the people for what cause she had touched him because she believed that a touch would cure her, and it did so. Christ's patients should communicate their experiences to one another.

3. The great physician confirms her cure, and sends her away with the comfort of it: Be of good comfort; thy faith hath made thee whole, v. 48. Jacob got the blessing from Isaac clandestinely, and by a wile; but, when the fraud was discovered, Isaac ratified it designedly. It was obtained surreptitiously and under-hand, but it was secured and seconded above-board. So was the cure here. He is blessed, and he shall be blessed; so here, She is healed, and she shall be healed.

IV. Here is an encouragement to Jairus not to distrust the power of Christ, though his daughter was now dead, and they that brought him the tidings advised him not to give the Master any further trouble about her: Fear not, saith Christ, only believe. Note, Our faith in Christ should be bold and daring, as well as our zeal for him. They that are willing to do any thing for him may depend upon his doing great things for them, above what they are able to ask or think. When the patient is dead there is no room for prayer, or the use of means; but here, though the child is dead, yet believe, and all shall be well. Post mortem medicus—to call in the physician after death, is an absurdity; but not post mortem Christus—to call in Christ after death.

V. The preparatives for the raising of her to life again. 1. The choice Christ made of witnesses that should see the miracle wrought. A crowd followed him, but perhaps they were rude and noisy; however, it was not fit to let such a multitude come into a gentleman's house, especially now that the family was all in sorrow; therefore he sent them back, and not because he was afraid to let the miracle pass their scrutiny; for he raised Lazarus and the widow's son publicly. He took none with him but Peter, and James, and John, that triumvirate of his disciples that he was most intimate with, designing these three, with the parents, to be the only spectators of the miracle, they being a competent number to attest the truth of it. 2. The check he gave to the mourners. They all wept, and bewailed her; for, it seems, she was a very agreeable hopeful child, and dear not only to the parents, but to all the neighbours. But Christ bid them not weep; for she is not dead, but sleepeth. He means, as to her peculiar case, that she was not dead for good and all, but that she should now shortly be raised to life, so that it would be to her friends as if she had been but a few hours asleep. But it is applicable to all that die in the Lord; therefore we should not sorrow for them as those that have no hope, because death is but a sleep to them, not only as it is a rest from all the toils of the days of time, but as there will be a resurrection, a waking and rising again to all the glories of the days of eternity. This was a comfortable word which Christ said to these mourners, yet they wickedly ridiculed it, and laughed him to scorn for it here was a pearl cast before swine. They were ignorant of the scriptures of the Old Testament who bantered it as an absurd thing to call death a sleep; yet this good came out of that evil that hereby the truth of the miracle was evinced; for they knew that she was dead, they were certain of it, and therefore nothing less than a divine power could restore her to life. We find not any answer that he made them; but he soon explained himself, I hope to their conviction, so that they would never again laugh at any word of his. But he put them all out, v. 54. They were unworthy to be the witnesses of this work of wonder; they who in the midst of their mourning were so merrily disposed as to laugh at him for what he said would, it may be, have found something to laugh at in what he did, and therefore are justly shut out.

VI. Her return to life, after a short visit to the congregation of the dead: He took her by the hand (as we do by one that we would awake out of sleep, and help up), and he called, saying, Maid, arise, v. 55. Thus the hand of Christ's grace goes along with the calls of his word, to make them effectual. Here that is expressed which was only implied in the other evangelists, that her spirit came again; her soul returned again to animate her body. This plainly proves that the soul exists and acts in a state of separation from the body, and therefore is immortal; that death does not extinguish this candle of the Lord, but takes it out of a dark lantern. It is not, as Grotius well observes, the krasis or temperament of the body, or anything that dies with it; but it is anthypostaton ti—something that subsists by itself, which, after death, is somewhere else than where the body is. Where the soul of this child was in this interval we are not told; it was in the hand of the Father of spirits, to whom all souls at death return. When her spirit came again she arose, and made it appear that she was alive by her motion, as she did also by her appetite; for Christ commanded to give her meat. As babes newly born, so those that are newly raised, desire spiritual food, that they may grow thereby. In the last verse, we need not wonder to find her parents astonished; but if that implies that they only were so, and not the other by-standers, who had laughed Christ to scorn, we may well wonder at their stupidity, which perhaps was the reason why Christ would not have it proclaimed, as well as to give an instance of his humility.

CHAP. VIII.

Verse 2. Which had been healed] EXodus 31. After sicknesse, they were to offer to God the ransome of their lives. Hezekiah testified his thankfulnesse for recovery, by a song: these good women, by following Christ; when they might have staied at home with more ease to themselves; and more thank of their friends. Nay, very Heathens after a fit of sicknesse, would consecrate something to their gods.

Verse 3. Joanna the wife of Chuza, Herods steward] Or Treasurer, as the Arabick calleth him: his Vicar-Generall, or Protetrach. This Court-Lady followeth Christ: so did Serena the Empresse, who was therefore Martyred by her husband Diocletian. So Elizabeth Luth, in Epist. ad Jo. Agricol. Queen of Denmark; of whom Luther testifieth, that she died a faithfull professour of the Reformed Religion: and addeth, Scilicet Christus etiam aliquando voluit Reginam in coelum vehere. Christ would once save a Queen; which he doth not often.

Verse 4. And when much people, &c.] See the Notes on [illegible: 1 word]. 13. 2, 3, &c.

Verse 12. Taketh away the word] Least, if it should lie longJam. 1. 21. upon their hard hearts, it should break through them with its weight, as being able to save their souls.

Verse 14. Go forth, &c.] Viz. About their worldly businesses; which as the lean kine in Pharaohs dreame, devour the fat, and it is nothing seen by them. After a while, they remember no more then the man in the Moon doth, what they had heard delivered.

Verse 15. In an honest] Referred to the end, and intent in the action. And good heart] In respect of inward renewed qualities. Having heard the word, keep it] As food or physick, which if not kept, profiteth not. They incorporate it into their souls, so as it becomes an ingrafted word; they are transformed into the same image, conformed to the heavenly patterne. With patience] Or, with tarriance for the fit season: Not as [non-Latin text not transcribed]. that rath-ripe fruit, vers. 13. and Psal. 129.

Verse 16. No man when he hath lighted, &c.] q. d. Though to you it is given to know Mysteries, &c. as verse 10. yet not for your owne use onely, but that your light may shine before men.

Verse 18. Take heed therefore how ye hear] For else ye shall neither bear good fruits, nor be born with for your barrennesse. All shall out, and you shall smart for it.

Verse 25. Where is your faith?] It is not the having faith, but the living by it, the actuating of it, that helps us in an exigence.

Verse 27. A certain man which had devils] All Pharaohs cruelty exercised over the Israelites, was nothing to this. Oh thenChrysost. the unexpressible torments of the damned! Utinam ubique de Gehenna dissereretur! saith a Father. I could wish men would discourse much and oft of hell.

Verse 29. And was driven of the devill] As a horse is by his [non-Latin text not transcribed]. rider (so the word signifieth) or a ship with oares. All wicked men are acted and agitated by the devill, Eph. 2. 2. Persecutors especially.Bern. Quod si videris aliquando persecutorem tuum nimis saevientem, scito quia ab ascensore suo Diabolo perurgetur. If Persecutors sometimes be more moderate, it is because the devill spurs not so hard.

Verse 30. And he said, Legion] We must be ready and well appointed to resist: for the devil sets upon us not without military discipline, and singular skill, Cataphractus incedit Satan, saith Luther. The devill marcheth well armed and in good array.

Verse 33. And the herd ran violently] So would the possessed man soon have done, but that God preserved him.

Verse 35. Sitting at the feet of Jesus] As fearing, least if he departed, he should be repossessed. So we see its an old error and weaknesse for men to be too strongly conceited of Christs corporeall presence.

Every city and village. Of Galilee.

Preaching and showing the glad tidings of the kingdom of God.

That the kingdom of God was about to come, or that his reign in the gospel was about to be set up over men. Mt 3:2.

The twelve. The twelve apostles.

Infirmities. Sickness.

Mary called Magdalene. So called from Magdala, the place of her residence. It was situated on the Sea of Galilee, south of Capernaum. To this place Jesus retired after feeding the four thousand. Mt 15:39.

Out of whom went. By the power of Jesus.

Seven devils. The word seven is often used for an indefinite number, and may signify merely many devils.

The expression is used to signify that she was grievously tormented, and rendered, doubtless, insane by the power of evil spirits. Mt 4:24. It has been commonly supposed that Mary Magdalene was a woman of abandoned character, but of this there is not the least evidence. All that we know of her is that she was formerly grievously afflicted by the presence of those evil spirits, that she was perfectly cured by Jesus, and that afterward she became one of his most faithful and humble followers. She was at his crucifixion (Jn 19:25) and burial (Mk 15:47), and she was among those who had prepared the materials to embalm him (Mk 16:1), and who first went to the sepulchre after the resurrection; and what is particularly interesting in her history, she was the first to whom the risen Redeemer appeared (Mk 16:9), and his conversation with her is exceeded in interest and pathos by no massage of history, sacred or profane, Jn 20:11-18.

(a) "certain woman" Mt 27:55 (b) "out of whom went seven devils" Mk 16:9, Lk 8:30

Herod's Steward. Herod Antipas, who reigned in Galilee. He was a son of Herod the Great. The word steward means one who has charge of the domestic affairs of a family, to provide for it. This office was generally held by a slave who was esteemed the most faithful, and was often conferred as a reward of fidelity.

Ministered. Gave for his support.

Of their substance. Their property; their possessions. Christians then believed, when they professed to follow christ, that it was proper to give all up to him--that is, to commit all that we have to his disposal; to be willing to part with it for the promotion of his glory, and to leave it when he calls us away from it.

(c) "ministered" 2Cor 8:9

See the parable of the Sower explained in Barnes Notes on Mt 13:1-23. Mt 13:1, and following.

(???) "among thorns" Jer 4:3

Mk 4:21, and Mk 4:22-25

(u) "No man" Mt 5:15, Mk 4:21, Lk 11:23

Mk 4:21, and Mr 4:22-25

(v) "nothing is secret" Eccl 12:4, Mt 10:26

Mk 4:21, and Mr 4:22-25

(w) "take heed" Jas 1:21-25 (x) "whosoever hath" Mt 13:12, 25:29, Lk 19:26 (1) "seemeth to have", or "thinketh that he hath"

Mt 12:46, and Mt 12:47-50

(y) "Then came to him" Mt 12:46, Mk 3:32

See this passage explained in the Barnes Notes on Mt 8:23 Mt 8:24 Mk 5:1, also Mk 5:2-20.

See this passage explained in the Notes on Mt 9:18-26 and Mr 5:21-43.

Mt 9:18, and Mt 9:19-26 Mk 5:21, and Mr 5:22-43

[Mary called Magdalene.] Whence should she have this name?

I. We have observed above, in our notes upon Matthew 27:56, that there is mention made in the Talmudic authors of Maria Magdila the daughter of Maria, a plaiter of women's hair; who they say was the wife of Papus Ben Juda, but an adulteress. They make this Papus contemporary with Rabban Gamaliel (of Jafneh) and R. Joshua, and with R. Akibah: who all lived both before and after the destruction of Jerusalem: so that the times do not very much disagree. And probable it is, that the Gemarists retained some memory of our Mary Magdalene, in the word Magdila.

II. We further observe in our notes upon John 12, that there was a certain town near Jerusalem called Magdala, of a very ill fame, which perhaps was Bethany itself; or be it some other, yet might our Mary (if she was the sister of Lazarus) not unfitly be called Magdalene, either as she might have lived there some time, being there married, or have imitated the whorish customs of that place. But I am apt to think that Bethany itself might go under the name of Magdala.

[Out of whom went seven devils.] As to the number seven, we contend not, when there is hardly any thing more useful than to put this certain number for an uncertain. Our difficulty is, whether these words are to be taken according to their letter, or according to the Jewish sense, who were wont to call vices by the name of devils: as "An evil affection is Satan": "Drunkenness by new wine is a devil." If this Mary be the same with the woman that was a sinner in the foregoing chapter, as is believed, then by devils seems to be understood the vices to which she was addicted: especially when both the Pharisee and evangelist call her a sinner, rather than demoniac. But this we leave at the choice of the reader.

[The wife of Chusa.] We meet with such a name in Haman's genealogy: "The king promoted Haman the Hammedathite, the Agathite, the son of Cusa," &c. The Targumist, Esther 5, reckoning up the same genealogy, mentions not this name, and differs in others. Only this let us take notice of by the way, that Chusa is a name in the family of Haman the Edomite, and this Cusa here was in the family of Herod, who himself was of the blood of the Edomites.

[For whosoever hath, to him shall be given.] God's measure is not like the measure of flesh and blood. The measure of flesh and blood is this: An empty vessel is receptive, but a full one can take in no more. But God's measure is this, The full vessel is receptive of more, but the empty vessel receives nothing; according as it is said, If hearing thou wilt hear; that is, If thou hearest thou shalt hear; if thou dost not hear, thou shalt not hear. The Gloss is, "If thou accustom thyself to hear, then thou shalt hear, and learn and add." That is not much unlike Beracoth, fol. 55. 1: "God doth not give wisdom but to him with whom is wisdom already."

Observe, here, the great work and business, which not only the apostles, but Christ himself was engaged in, and employed about, namely, preaching the gospel, those glad tidings of salvation to a lost world.

Where note, that Christ himself labored in this work of public preaching; he did not send forth his apostles as his curates to work and sweat in the vineyard, while he himself took his ease at home; but he accompanies them himself, yea, he goes before them himself in this great and excellent work: Jesus went preaching the glad tidings of the gospel, and the twelve were with him.

Learn thence, that preaching of the gospel is a great and necessary work, incumbent upon all the ministers of Christ, let their dignity and pre-eminence in the church be what it will. Surely none of the servants are above their Lord and Master! Did he labor in the word and doctrine?

Observe, 2. The places where Christ and his apostles preached, not only in the populous cities, but in the poor country villages: They went through every city and village preaching the gospel. Some will preach the gospel, provided they may preach at court, or in the capital cities of the nation; but the poor country villages are overlooked by them.

Our Saviour and his apostles were not of this mind: 'tis true, they were itinerary preachers, we are settled; but be the place never so mean and obscure, and the people never so rude and barbarous, we must not think it beneath the greatest of us to exercise our ministry there, if God calls us thither: Christ went through the villages, as well as cities, preaching.

Amongst the number of those that did accompany our Saviour and his apostles, mention is here made of a certain woman, who had been healed by Christ of evil spirits and infirmities; that is, of spiritual and corporeal diseases, for the Jews were wont to call vices and evil habits by the name of devils, as the devil of pride, the devil of malice, etc.

Now as concerning these women's following of Christ, and administering to him, several circumstances are observable; as,

1. That women did make up a considerable number of Christ's followers, yes, and of his apostles' followers too: The devout women not a few. Acts 17:4

And verily it is no disgrace or shame, but matter of glory, and cause of thankfulness, if our ministry be attended by, and blest unto, the weaker sex. I believe in many of our congregations, and at most of our communions, are found two women for one man; God grant them knowledge answerable to their zeal, and obedience proportionable to their devotion.

Observe, 2. One of these women that followed Christ was Joanna, the wife of Herod's steward. What! One of Herod's family transplanted into Christ's household!

Oh the freeness of the grace of God! Even in the worst societies and places God has a number to stand up for his name, and bear witness to his truth: we read of a Joseph in Pharaoh's court; of an Obadiah in Ahab's court; of a Daniel in Nebuchadnezzar's court; of a church in Nero's house; and of a Joanna here in bloody Herod's family, who had put John the Baptist to death.

Observe, 3. The holy courage and resolution of our Saviour's female followers. No doubt they met with taunts and jeers, with scoffs and scorns enough, and perhaps from their husbands too, of following the carpenter's son, and a few fishermen: but this does not damp but inflame, their zeal.

The Holy Ghost acquaints us with several instances of masculine courage and manly resolution in the women that followed Christ as his female disciples. At our Saviour's trail, the women clave to him, when his disciples fed from him; they accompanied him to his cross, they assisted at his funeral, they attended his hearse to the grave, they watched his sepulchre, fearing neither the darkness of the night nor the rudeness of the soldiers. These feeble women had more courage than all the apostles.

Learn, that courage is the special and peculiar gift of God; and where he gives courage, it s not in man to make afraid.

Observe, 4. The pious and charitable care of these holy women, to supply the wants and outward necessities of our Saviour: They ministered unto him of their substance.

Where note, 1. The great poverty of Christ: he lived upon the basket, he would not honor the world so far as to have any part of it in his own hand, but was beholden to others for what he ate and drank; yet must we not suppose that either Christ or his apostles were common beggars, but it is probable there was a bag or common purse amongst them, which upon occasion supplied their necessities; and there were certain sisters, or Christian women as the learned Dr. Hammond observes, who accompanied Christ and his apostles in their travels, and provided necessaries for them, when they went up and down, preaching the gospel.

Note also, 2. The condescending grace and humility of Christ; he was not ashamed either of these women's following of him, or administering to him, because of their former vicious course of life; it is not what we formerly were, but what we now are, that Christ considers; it is a glory to him, to have great and notorious sinners brought to a closure and compliance with him. The reproach is not that they have been sinners, for Christ did not give himself for a people that were pure and holy, without spot or wrinkle, but to make them so by his word and Spirit, Eph 5:26 Christ is only ashamed of those that eat of his bread, and lift up the heel against him.

The design and scope of this parable is to show, what are the causes of men's improving or not improving under the hearing of the word, and to let us know that there are three sorts of bad hearers, and but one good one.

The careless and inconsiderate hearer, is like the highway ground, where the seed is trodden down and trampled upon.

Hard-hearted sinners, whom the mollifying word does not soften; these are like stony ground, where the seed takes no root, the word makes no impression.

Those whose heads and hearts are stuffed with the cares of the world, are like the thorny ground, in which the seed is choked, which would fructify to an holy immortality: this is the scope of the parable.

Now for the subject matter of it, learn, 1. That by the sower you are to understand Christ and his apostles, and their successors, the ministers of the gospel. Christ the principal Sower, they the subordinate seedsmen. Christ sows his own field, they sow his field; he sows his own seed, they his seed. Woe unto us if we sow our own seed, and not Christ's.

Learn, 2. The seed sown is the word of God: fabulous legends and unwritten traditions, which the seedsmen of the church of Rome sow, are not seed, but chaff; or if seed, (for they fructify too fast in the minds of their people) their own, not Christ's. Our Lord's fields must be all sown with his own seed, with no mixed grain.

Learn thence, that the word preached is like the seed sown in the furrows of the field. Seed is of a fructifying, growing, and increasing nature, has in it an active principle, and will spring up, if not killed by accidental injuries; such a quickening power has the word of God to regenerate and make alive dead souls, if we suffer it to take rooting in our hearts: yet is not this seed alike fruitful in every soil: all ground is not alike, neither does the word fructify alike in the souls of men, there is a difference both from the nature of the soil, and the influence of the Spirit; for though no ground is naturally good, yet some is worse than others: no, even the best ground does not bring forth increase alike; some good ground brings forth an hundred-fold, others but sixty, and some but thirty.

In like manner a Christian may be a profitable hearer of the word, although he does not bring forth so great a proportion of fruit as others, provided he bring forth as much as he can.

Here we have the disciples' question, and our Saviour's reply: their inquiry is concerning the sense and signification of the parable, they own their ignorance, and desire better information. It is no shame for the best of ministers, yes, for the best of men, to acknowledge their own ignorance of the mysteries of religion; and to attend upon the means of instruction, in order to their farther information. In our Saviour's answer, To you it is given to know the mysteries of the kingdom of God, etc.

Observe, 1. That the doctrines of the gospel are great mysteries.

2. That it is an invaluable privilege rightly to understand and know gospel mysteries.

3. That this privilege all are not sharers in, and partakers of, but only those to whom it is given.

4. That it is a righteous thing with God to give such persons over to farther blindness and ignorance in spiritual things, who willfully reject the truth, and shut their eyes against the evidence of it.

The Pharisees had all along shut their eyes, and said, they would not see; and now Christ closes their eyes judicially, and says they shall not see.

Here the Saviour applies himself to interpret and explain the foregoing parable to his disciples; he tells them, The seed is the word; the sower is the preacher; the soil or ground, is the heart and soul of man: some hearers he compares to the highway ground, in which the seed lies uncovered for want of the harrow of meditation; others to stony ground, in which the word has no root; no root in their understanding, no root in their memeories, in their wills, or in their affections, but they are instantly offended, either at the depth and profoundness of the word, or at the sancitity and strictness of the word, or else at the plainness and simplicity of it.

Again, some hearers our Lord compares to thorny ground. Worldly desires and inordinate cares for the things of this life choke the word, as thorns overshadow the corn, draw away the heart of the earth from it, hinder the influence of the sun from cherishing it; the like ill effects have worldy affections and desires in the soul of man, rendering the seed of the word unfruitful.

But the good Christian hears the word attentively, keeps it retentively, believes it stedfastly, applies it particularly, practises it universally, and brings forth fruit perseveringly.

Learn hence, 1. That no hearers are in Christ's account good hearers of the word, but such as bring forth fruit answerable to their hearing.

2. That a person may be a good hearer of the word in Christ's account, if he brings forth the best fruit he can, though not in so great a proportion as others do; as some ground brings forth thirty, some sixty, some an hundredfold: in like manner do all the sincere hearers of the word; they all bring forth fruit, though not all alike; all in sincerity, though not all equally, and none to perfection.

Learn, 3. That it is not sufficient that we do at present believe, approve and practise the truth delivered to us, or that we are afffected with the word, and receive it with some kind of joy, delight, and pleasure; unless we persist and persevere in obedience to all its precepts, and continue to bring forth fruit with patience.

In these words Christ declares his end and design in revealing unto his disciples the foregoing parable, and why he communicated to them the light of scripture knowledge and gospel mysteries, namely, that they may communicate it to others; and not keep it close unto themselves; even as the candle in a house diffuses and disperses its light to all that come within the reach of it. Such as are enlightened by God in any measure, with the knowledge and understanding of his word, ought not to conceal and hide this knowledge within themselves, but communicate it to others, and improve it for the good and benefit of others.

Observe also, the argument which our Saviour makes use of to quicken his disciples to communicate their knowledge, and improve the grace they had received for the good and advantage of others. To him that hath shall be given, that is, such as improve their spiritual gifts, shall have them increased; such as improve them not shall have them blasted.

Learn hence, that there is no such way to thrive in grace, and increase in gifts, as to exercise and improve them; he that hides his talent, forfeits it, is in danger of losing it, and also of being punished for not improving it.

Observe, lastly, how our Lord shuts up this parable of the sower and the seed, with a cautionary direction to all his auditors, to take heed how they hear the word: Take heed therefore how ye hear. Such as would profit by hearing the word must diligently attend to the matter of the doctrine which they hear, and also to the manner how they hear.

Such is the majesty and authority of the person who speaks to us in the word, such is the sublimity and spirituality of the matter, and so great is our danger if we miscarry under the word, that it nearly concerns us to take heed both what we hear, whom we hear, and how we hear.

Two things are here observable, 1. The truth and verity of Christ's human nature: he had affinity and consanguinity with men, persons near in blood to him, by the mother's side, called here his kinsmen.

Observe, 2. That Christ's spiritual kindred were much dearer to him than his natural.

Alliance by faith is more valued by Christ, than alliance by blood: to bear Christ in the heart is greater honor than to carry him in the womb. Blessed be God, this great and gracious privilege is not denied us even now.

Although we cannot see Christ, yet love him we may, his bodily presence cannot be enjoyed by us, but his spiritual presence is not denied to us. Though Christ be not ours in house, in arms, in affinity, and consanguinity, yet in heart, in faith, in love, and service, he is or may be ours.

Verily spiritual regeneration brings men into a more honorable relation to Christ than natural generation ever did. O how dear are obedient Christians to Christ! He prefers them in esteem before those of his own flesh and blood. My brethren are these which hear the word of God, and do it.

Here observe, 1. Our Saviour and his disciples no sooner put forth to sea, but difficulties attend them, and danger overtakes them; a tempest arose, and that ship was covered with waves that Christ himself was in with his disciples.

Learn hence, that the presence of Christ itself does not exempt his disciples and followers from trouble and danger. Here was a great tempest about the disciples' ears, though Christ himself was in their company.

Observe, 2. The posture our Saviour was in when this tempest arose: being wearied with the labors of the day, he was laid down to sleep; thereby showing himself to be truly and really man; and that he not only took upon him the human nature, but the infirmities of that nature also; he was subject to pain and weariness, to hunger and thirst.

Observe, 3. The disciples' application made to Christ: they awoke him with a sad outcry, Master, master, we perish; here was faith mixed with human frailty. They believed that he could save them, but being asleep, they concluded he must be awaken before he could save them; whereas, though his human nature was asleep, yet his divine nature neither slumbered nor slept.

Learn hence, that the prevalency of fear in a time of great and imminent danger, though it may evidence weakness of faith, yet it is no evidence of a total want of faith; in the midst of the disciples' fear, they believed Christ's power and ability to save them: Master, save us, we perish.

Observe, 4. A double rebuke given by our Saviour, 1. To the winds. 2. To the fears of his disciples.

Christ rebuked the winds, and instantly they were calm: when the sea was as furious as a mad-man, Christ with a single word calms it.

Learn thence, that the most raging winds and outrageous seas, cannot stand before the rebukes of Christ; Christ as God lays a law upon the most lawless creatures, even when they seem to act most lawlessly.

Observe farther, Christ rebukes his disciples' fears, and their want of faith: Why are ye fearfull? Where is your faith? No sooner was the storm up, but their fears were up, and their faith was down. They forgot that the lord-high-admiral of the ocean was now on board their ship, and were as much overset with their boisterous passions, as the ship was with tempestous winds; and accordingly, Christ rebukes the tempest within, before he calms the storm without; first he quickens their faith, then he quiets the seas.

Note from hence, that great faith in the habit may appear but little in act and exercise. The disciples' faith, in forsaking all and following Christ, was great faith; but in this present act their faith was weak through the prevalency of their fears.

Oh the imperfect composition of the best of saints! Faith and fear will take their turns, and act their several parts while we are here: before long our fears will be vanquished, and our faith swallowed up in vision, our hopes in fruition. Then shall we obey with vigor, praise with cheerfulness, love without measure, fear without torment, trust without despondency. Lord, strengthen our faith in the belief of this desirable happiness, and set our souls a longing for the full fruition and final enjoyment of it.

This piece of history gives us a very sad relation of a person that was possessed of a legion of devils; we read of few, if any, in the Old Testament, that were thus possessed, but of many in the New. Our Saviour came into the world to destroy the works of the devil; therefore he suffered Satan to enter some human bodies, to show his divine power in casting him out.

Observe here, 1. That the evil angels by their fall lost their purity, but not their power; for with God's permission they have power not only to enter men's bodies, and to possess them, but also to distemper their minds, and to drive them to frenzy and madness; such was the deplorable case here.

Note, 2. That the reason why the evil angels do not oftener exert their power in doing mischief to the bodies and lives of men, is from the restraining power of God: the devil cannot do all the mischief he would, and he shall not do all he can.

Observe, 3. The place where these evil spirits delighted to make their abode: amongst the tombs or graves, places desolate, forlorn, and solitary, which are apt to breed horror of mind, and to give advantage to temptation.

From whence I gather, that it is very dangerous and unsafe for persons, especially in whom melancholy prevails, to give themselves too much to solitariness, to frequent desolate places, and to affect being much alone; for it gives advantage to Satan to set upon them with powerful temptations. It is much better to frequent human society especially to delight in the communion of the saints, by means whereof we may be more and more strengthened against Satan's temptations.

Observe 4. How the devils own Christ to be the Son of God, and pay unwilling worship and homage to him, yielding subjection to him as his slaves and vassels, not a free and voluntary service: They cried out, and fell down before him, saying, What have we to do with thee, Jesus, thou Son of God? Where, by calling him Jesus, they owned him to be a Saviour, but none of their Saviour: What have we to do with thee, Jesus?

Oh! What an uncomfortable expression is this, to own Christ to be a Saviour, and at the same time to know and declare that he is none of our Saviour? "What is God, if he be not my God?" What comfort in a Saviour, if he be not my Saviour?

Observe, 5. What a multitude of evil spirits do enter into one man. Oh, the extreme malice and enmity of the devil against mankind, in that so many evil spirits should at once afflict and torment a single person, even a legion, many thousands of them!

Note likewise, the unity and agreement which is amongst these evil spirits in doing mischief; though there was a multitude of them in this one person, yet they have all but one name. We see the very devils have a sort of unity amongst themselves, and in their malicious and mischievous designs against mankind they are as one. Oh how happy were it, if good men were as united in their designs and endeavors for the glory of God, and the good of one another, as devils conspire and contrive against them!

Observe, 6. The request which the devils make to Christ: We beseech thee, torment us not.

From whence we may gather,

1. That there are torments appointed to the spiritual nature of evil angels.

2. That the evil angels, or devils are not so full of torment as they shall be, although they are as full of sin and discontent as they can be; there will be a time when their torments shall be increased; therefore they pray, Torment us not before the time; that is, do not increase our torments before the appointed time of their increase.

Observe, 7. The devil's request for permission and leave to go into the herd of swine.

Where note,

1. The devil's malice: he will hurt the poor beasts, rather than not hurt at all.

2. His powerful restraint: he cannot hurt a poor pig without a permission: Suffer us to enter. Satan's malice indeed is infinite, but his power is bounded: it is a power under a power; if he could not hurt the swine, much less can he afflict the children of men without leave.

Observe 8. How Satan's request is yielded to by our Saviour: he suffered them to go into the swine, not to gratify their desire in doing mischief; but, first, hereby Christ showed his power over the devils, that they could not act without his permission and leave; next, to show how great the malice and power of the devil is, if not restrained; and lastly, that the miracle of casting out so many devils might appear to be the greater.

Learn hence, that sometimes Almighty God, for wise ends and just causes, does suffer the devil to enjoy his desire, in doing mischief unto the creatures: Jesus said unto them, Go.

Observe, 9. What a bad effect this miracle had upon the minds of the Gadarenes; instead of believing and owning Christ's divine power, the loss of their swine enrages them, and makes them desire Christ's departure from them.

Learn, that carnal hearts prefer their swine before their Saviour, and would rather lose Christ's presence than their worldy profit: They besought him to depart from them. Sad is the condition of those from whom Christ departs; more sad the condition of such who say unto Christ "depart"; but most sad the condition of them who beseech and entreat Christ to depart from them: thus did the Gadarenes here, and we do not read that ever Christ returned more to them.

Observe, 10. How desirous the possessed man was to continue with Christ after he was come to himself: He prayed that he might be with him. This he might desire, partly to testify his thankfulness to Christ, partly out of fear of being re-possessed again by Satan, or perhaps to have the opportunity of hearing Christ's doctrine, and seeing his miracles: for such as have once tasted that the Lord is gracious, and experienced the pleasure and profit of Christ's company, are very desirous of the continuance of it and exceeding loth to part with it.

However, our Saviour at this time did not think fit to suffer him, knowing that more glory would redound to God by publishing this miracle to his friends. Christ expects, after eminent deliverances wrought for us, that we should be the publishers of his praises, and declare to all, far and near, the great and wonderful things which he has done for us.

Observe lastly, how Christ ascribes that power to God, by which he had wrought this miracle of healing: Shew how great things God has done for thee.

From whence the Socinians infer, that had he been God most high, and the author of that power by which he wrought this miracle, he would have ascribed it to himself. Answer, Christ does this, as not seeking his own glory, but the glory of him that sent him; that is, as executing his prophetic office in his Father's name, and casting out devils by that Spirit which he had received from his Father.

Observe here, 1. The person described who came to Christ on behalf of his sick daughter: by his name Jairus; by his office, a ruler of the synagogue; by his gesture, he fell down at Jesus' feet: this gesture of his was not only a sign of tender affection in him towards his daughter, but also an evidence of his faith in our blessed Saviour; he believed him either to be God, or an extraordinary man, who had a miraculous power of healing.

Observe, 2. How readily Christ complies with Jairus's' request: Jesus went with him. Although his faith was but weak, yet our Saviour does not reject him, or deny his suit.

Oh how ready should we be to go to Christ in all our distresses, who is so ready to hear, and so forward to help us, if we seek him in sincerity, though our faith be weak and feeble!

Observe, 3. The great humility of our blessed Saviour in suffering himself to be thronged with poor people; much people followed him and thronged him.

Oh humble and lowly Saviour! How free was thy conversation from pride and haughtiness! How willing to converse with the meanest of the people for their advantage! Christ did not only suffer them to come near him, but even to throng him.

Let not then the greatest persons upon earth despise or disdain the poorest of the people; but look upon some with an eye of favor, upon others with an eye of pity, upon none with an eye of contempt.

As our Saviour was on his way to Jairus's house, a diseased woman comes behind him, touches his clothes, and is presently healed. The virtue lay not in her finger, but in her faith; or rather in Christ, which her faith instrumentally drew forth.

Observe, 1. The diseased woman, one with a bloody flux: let women here take notice of the miseries which the sin of the first woman brought upon all women; amongst, which this is one, that it has made their bodies subject to preternatural issues and fluxes of blood.

Observe, 2. The long continuance of this disease, twelve years; it pleases God to lay long and tedious afflictions upon some of his children in this life, and particularly to keep some of them a very long time under bodily weakness, to manifest his power in supporting them, and to magnify his mercy in delivering them.

Observe, 3. This poor woman was found in the use of means: she sought to physicians for help, and is not blamed for so doing, although she spent all she had upon them.

The use and help of physicians is by no means to be neglected by us in times of sickness, especially in dangerous diseases of the body: to trust to means is to neglect God; and to neglect the means is to contemn God. The health of our body ought to be dear unto us, and all lawful means used both to preserve it, to recover it, and to confirm, it.

Observe, 4. The actings of this poor woman's faith: her disease was unclean by the ceremonial law, and she is to be separated from society: accordingly she is ashamed to appear before Christ, but comes behind him to touch his clothes; being firmly persuaded that Christ had a power communicated to him miraculously to cure incurable diseases; and how our Saviour encouraged her faith, he said, Thy faith hath made thee whole.

Learn hence, that faith often times meets with a better welcome from Christ, than it did or could expect; this poor women came to Christ trembling, but went away triumphing.

Observe, 5. Christ would have this miracle discovered; he therefore says, Who touched me? For I perceive that virtue is gone out of me. Christ says this, first, in reference to himself, to manifest his divine power, that by the touch of his clothes he could cure such an incurable disease.

Secondly, in elation to the woman, that she might have opportunity to give God the praise and glory for the cure.

And, thirdly, with respect to Jairus, that his faith might be strengthened in belief of Christ's power to raise his daughter.

Observe here, 1. The doleful news brought to Jairus's ears: Thy daughter is dead. The Lord does sometimes suffer the faith and patience of his children to be greatly exercised and tried. The loss of dear relations, particularly of children, especially of an only child, is one of the greatest sorrows of human life; a trial which has often shocked an ordinary patience and constancy of mind.

Observe, 2. Our Saviour's seasonable word of advice and comfort: Fear not, only believe. Christ stands ready to comfort believers in the hour of their greatest trials and temptations.

Observe, 3. Christ's application of himself in order to the raising to life Jairus's dead daughter.

And here, 1. He goes into the house only with three of his disciples, and the father and the mother of the maid, which was sufficient to bear witness of the truth of the miracle. Our Saviour, to avoid all show of vain glory, would not work this miracle publicly before all the people.

2. Our Saviour rebukes them for the show they made of immoderate grief and sorrow for the dead damsel: they wept and wailed greatly, with minstrels making a noise, say the other evangelists, according to the custom of the Heathens, who, by a mournful sort of music, did seek to stir up the passion of grief at their funerals. To mourn immoderately for the dead is an heathenish custom and practice; it is hurtful to the living, it is dishonorable to the dead; nor is it an argument of more love, but an evidence of less grace.

3. Christ adds a reason for this rebuke given by him: For the damsel is not dead, but sleepeth; "She is dead to you, but asleep to me;" not so dead as to be beyond my power to raise her to life.

Souls departed are under the guard of angels, near her dead body, waiting the pleasure of God, in order to its disposal, either to restore it again to its body or to translate it to its eternal mansion.

Observe, farther, the nature of death in general, and of the saints' death in particular; 'tis a sleep. Sleep is a state of rest; sleep is a sudden surprisal; in sleep there is an insensible passage of our time; the person sleeping shall certainly awake. Oh how much it is our wisdom to prepare for the bed of the grave; and so to live, that when we lie down in it, there may be nothing to disturb our rest!

Observe farther, with what facility and ease our Saviour raises the dead damsel with a word speaking, and St. Mark tells us what the words were Damsel, I say unto thee, arise. Mr 5:41, Syriac words, to show the truth of the miracle; not like a conjuror muttering a charm in an unknown tongue. The miracles which Christ wrought were real miracles, and carried their own evidence along with them.

Observe lastly, the charge given by our Saviour not to publish this miracle; he charged them to tell no man what was done, that is, divulge it not imprudently to such of the scribes and Pharisees, as would not be convinced by it, but only cavil at it, and be the more enraged against him for it, and seek his death before his appointed time was come.

Again, tell it no man unseasonably, and all at once, but gradually and by degrees: for it was the will of God, that the divine glory of Christ should not be manifested to the world all at once, and on the sudden, but by little and little, during his state of humiliation; for his resurrection was the time appointed by God for the full manifestation of Christ's Godhead, Declared to be the Son of God with power, by the resurrection from the dead. Rom 1:4