23 And when he was entered into a ship, his disciples followed him., 24 And, behold, there arose a great tempest in the sea, insomuch that the ship was covered with the waves: but he was asleep. 25 And his disciples came to him, and awoke him, saying, Lord, save us: we perish. 26 And he saith unto them, Why are ye fearful, O ye of little faith? Then he arose, and rebuked the winds and the sea and there was a great calm. the dead. The idea clearly is, Let nothing hinder you from engaging in my service without delay. The Saviour was not unmindful of the claims of filial duty; but he wished to meet the spirit of delay and of excuse, which this man cherished, and to bring clearly to his view the fact, that he was in danger of regarding other things as more binding than his duty to the Messiah. By comparing Luke 9: 59, 60, we shall see that, after thus rebuking his spirit of procrastination, Jesus commanded him to go forth and announce the glad tidings of the Messiah's having come. Even if this man's father were at that time dead, and preparations for the funeral must be immediately made, the persons concerned in the burial would contract uncleanness for seven days. Num. 19:11, 12. He would naturally understand the Saviour, then, as cautioning against delay. But perhaps the father was not dead, and only on account of his age or infirmities, it was expected that funeral services would ere long be required. Then the Saviour's remark was still more forcible. 23. A ship; the fishing-boat. Jesus had given directions for crossing the sea of Galilee. v. 18. For a similar account of the transaction recorded in VOL. I. 8 27 But the men marvelled, saying, What manner of man is this, that even the winds and the sea obey him? 28 And when he was come to the other side, into the country of the Gergesenes, there met him two possessed with devils, coming out of the tombs, exceeding fierce, so that no man might pass by that way. 29 And, behold, they cried out, saying, What have we to do with thee, Jesus, thou Son of God? art thou come hither to torment us before the time? 23-27, see Mark 4: 36-41. Luke 8: 22-25. 28. The other side; that is, of the sea of Galilee. || Country of the Gergesenes. In Mark 5: 1, and Luke 8: 26, we read "the country of the Gadarenes.' It is believed that the two places, Gergesa and Gadara, belonged to the same district, namely, the region east of the Jordan, and the part of that region along the sea. The event here related probably took place in the vicinity of the two cities; and thus, while one of the evangelists speaks of the Gergesenes, the other two speak of the Gadarenes. Coming out of the tombs. Tombs, among the Jews, were very spacious places; frequently they were natural caverns, or caverns dug by human labor, containing different apartments and cells for the reception of the dead. 29. What have we to do with thee? An expression frequently used among the Hebrews, implying either very strong disapprobation and indignation, or being a mild suggestion of impropriety, according to the circumstances of the case, and the tone of voice. Here, it expresses strong indignation. Compare 2 Sam. 16: 10. John 2: 4. Son of God. Compare 3: 17. || Before the time. Compare 2 Pet. 2: 4. Jude 6. Matt. 25: 41. 30 And there was a good and what was befallen to the possessed of the devils. way off from them, a herd of many swine, feeding. 31 So the devils besought him, saying, If thou cast us out, suffer us to go away into the herd of swine. 32 And he said unto them, Go. And when they were come out, they went into the herd of swine; and, behold, the whole herd of swine ran violently down a steep place into the sea, and perished in the waters. 33 And they that kept them, fled, and went their ways into the city, and told every thing, 32. Perished in the waters. This act of our Lord, while it restored to their right mind (Mark 5: 15), to health and happiness, two human beings, issued also in the destruction of a multitude of swine. This destruction, too, was permitted by our Lord. He permitted it, probably, as a vindication of the divine law. Lev. 11: 7. Whether the keepers were Jews or Gentiles, the law of God, which was the law of the land, was violated by them, and the act of our Saviour may be vindicated on the same principles, substantially, as his act of purging the temple. John 2: 14-17. Matt. 21: 12, 13. 34. The whole city. This language is to be understood popularly, as meaning, great multitudes of the people went out. Coasts; borders. They were filled with terror, and dreaded other judgments. They doubtless knew that many others besides those whose swine had been destroyed, were exposed to similar acts of divine visitation. The presence of Jesus would endanger their gains. Compare Acts 19: 24, &c. A similar account is given in Mark 5: 1-20, and Luke 8: 26-39. Mark and Luke speak of only one demoniac, 34 And, behold, the whole city came out to meet Jesus: and when they saw him, they besought him that he would depart out of their coasts. CHAPTER IX. AND he entered into a ship, and passed over, and came into his own city. 2 And, behold, they brought to him a man sick of the palsy, lying on a bed and Jesus, seeing their faith, said unto the sick of the palsy, Son, be of whose condition was exceedingly deplorable. Matthew gives the additional notice that there were two. The account given of these men cannot well be explained, without ascribing their affliction, in some respects, to the influence of evil spirits. NOTICE, here, 1. The power of Christ. How readily he relieved these distressed men ! 2. The gratitude of at least one of these men. See Mark 5: 18-20. Luke 8: 38, 39. 3. The blindness of the inhabitants to their best interests. Compare Matt. 6:23. Jonah 2: 8. CHAPTER IX. 1. A ship. The same boat, probably, in which he had crossed over to the eastern side of the sea || His own city; Capernaum, which he had selected as the place of his residence. See on 4: 13. 2. Palsy. See on 4: 24. || Seeing their faith. The extraordinary manner in which they displayed their confidence in the ability of Jesus is minutely detailed in Mark 2: 3, 4, and Luke 5: 18, 19. || Son; a term good cheer; thy sins be for- 6 But that ye may know that given thee. the Son of man hath power on earth to forgive sins, (then saith he to the sick of the palsy,) Arise, take up thy bed, and go unto thine house. 3 And, behold, certain of the scribes said within themselves, This man blasphemeth. 4 And Jesus, knowing their thoughts, said, Wherefore think ye evil in your hearts? 5 For whether is easier to say, Thy sins be forgiven thee; or to say, Arise, and walk? of affectionate address. || Thy sins be forgiven thee. The word be was formerly used with the same signification as the word are. The Saviour, though he, of course, perceived the object for which this paralytic was placed before him, yet did not immediately speak of his disorder. He doubtless perceived evidence of penitence; and the man was in distress of mind, as well as of body. He therefore first gave him assurance that his sins were pardoned. 3. Scribes. By comparing Luke 5: 17, it will appear that there were present Pharisees and doctors of the law, that is, scribes (see INTRODUCTORY EXPLANATIONS, III. 4.), from Galilee, Judea, and Jerusalem. || Blasphemeth. This word primarily signifies to reproach, to speak calumny; here it has the meaning, irreverently to arrogate to one's self what is the prerogative of God. The scribes thus accused him of irreverence and impiety in pronouncing this man's sins forgiven. 5. Whether; that is, which of these two things. Is easier. Is more within the compass of my authority. The question implied, that the one, as well as the other, pertained to him as the Messiah. Though no other person could pretend, in respect to himself, that power to work miracles was equivalent to authority to pronounce the forgiveness of sins, yet the case was different in regard to the Messiah. He was himself essentially different from other messengers of God; and his power of working mira 7 And he arose, and departed to his house. 8 But when the multitude saw it, they marvelled, and glorified God, which had given such power unto men. cles was different from the power possessed by others. See Matt. 10: 1. He could empower his disciples to work miracles in his name. 6. Having thus asserted his claim to the authority of pronouncing the forgiveness of sins, he proceeded miraculously to heal the sick man, as an attestation of the propriety of his claim. The Son of man; the Messiah. See 8:20. || Power on earth; the right, the authority, even while he is on earth. Take up thy bed. Beds, among the Jews, were materially different from ours. Beds supported by posts were not in use; beds, or mattresses, being placed upon the floor. The poor frequently made use of skins, merely, for lying upon. We should come near to the right notion of the bed, if we thought of a mere coverlet spread on the floor. It could easily be taken up and conveyed away. 8. Glorified; praised God, spoke of him in grateful and adoring terms. Unto men. They knew not the whole character of Jesus; and as he was a man, and was not recognized by them as having also higher attributes, they would naturally speak of men having such authority. For the parallel account of this transaction, see Mark 2: 3-12. Luke 5: 17-26. OBSERVE, 1. Suppliants for divine mercy often receive greater blessings than they had sought. v. 2. 2. The forgiveness of sins is a just ground of joy. v. 2. 9 And as Jesus passed forth from thence, he saw a man, named Matthew, sitting at the receipt of custom: and he saith unto him, Follow me. And he arose, and followed him. 10 And it came to pass, as Jesus sat at meat in the house, behold, many publicans and sinners came and sat down with him and his disciples. 3. What encouragement we have to confide in the power and mercy of the Saviour! Compare Acts 5: 31. 11 And when the Pharisees saw it, they said unto his disciples, Why eateth your Master with publicans and sinners? 12 But when Jesus heard that, he said unto them, They that be whole need not a physician, but they that are sick. 13 But go ye and learn what that meaneth, I will have mercy, and not sacrifice: for I am ever be known that Matthew himself gave the entertainment, the information must come from another quarter. Matthew's object in this entertainment, doubtless, was to give his friends an opportunity of acquaintance and conversation with Jesus, as well as to show respect to Jesus. || Sinners; persons regarded as vicious. They seem, however, to have been seeking religious instruction. 9. Matthew; the author of this Gospel. In Luke 5: 27, he is named Levi; and in Mark 2: 14, Levi, son of Alpheus. It was not unusual among the Jews for a person to have more names than one. See 10: 2, 3. || Receipt of custom; house where taxes were paid. Matthew was a pub- 11. Why eateth, &c. Jesus had lican (10: 3), that is, tax or rev-associated with persons with whom enue collector (see INTRODUCTORY the Pharisees judged it unsuitable that EXPLANATIONS, III. 5), and was in a religious teacher should associate. his place of business. || Follow me; They thought rather of the dignity become my constant attendant, spo- of a teacher, than of the usefulness ken with reference to his being here- of his office, and regarded Jesus as after an apostle. Matthew and Mark acting altogether against his professed mention that the call was obeyed. character. Luke (5:28) mentions the additional circumstance, that Matthew left all, that is, all other matters. Matthew had, doubtless, before this formed an acquaintance with Jesus. His obedience to the call was not performed in ignorance. This example of prompt obedience, it is scarcely necessary to add, is worthy of hearty imitation. 10. Sat at meat; reclined at the table, as was the custom when taking meals. The modesty of Matthew is here worthy of particular notice; for, by comparing Luke 5: 29, we learn that the entertainment at which Jesus was present, was given by Matthew himself in his own house. It was no part of Matthew's object, in his Gospel, to obtain credit for himself; he wished to preserve the remarkable instructions of his Master, occasioned by this circumstance; and if it should 12. Jesus vindicated himself by drawing an illustration from the conduct of physicians. Their employment is, to prescribe for the sick, not for those who are in health; and they are judged to be in their proper occupation when they are attending on the sick. So Jesus, who came in behalf of sinful men, was in his proper sphere when among sinful men, endeavoring to instruct and reform them. With whom should he be, but with those who needed, and who felt they needed, his instructions? He was a physician for the soul; and souls in a state of moral disease were the proper objects of his care. They that be whole; they that are in health. 13. He proceeded to rebuke the unkind spirit which the scribes and Pharisees cherished, and which led them to overlook, as beneath their not come to call the righteous, but sinners to repentance. 14 Then came to him the disciples of John, saying, Why do we and the Pharisees fast oft, but thy disciples fast not? notice, the ignorant and vicious; and, at the same time, further vindicated his own conduct, as being a manifestation of mercy and solicitude for the welfare of the wretched. For this purpose, he referred to what is written in Hosea 6: 6, as showing that God has more pleasure in a merciful temper manifested by men, than in a scrupulous regard to external performances. I will have mercy; not, I will exercise mercy, but I choose mercy. And not sacrifice. This is spoken comparatively. I choose mercy rather than sacrifices; I prefer a merciful spirit to sacrifices. Under the old dispensation, sacrifices were appointed, and were therefore a part of obedience, and as such were acceptable to God; but the external offering of sacrifices, in itself considered, was of no regard, when compared with a merciful disposition. The righteous. The idea of the Saviour would here be more readily apprehended, if the word the were omitted. I am not come to call righteous beings, but sinful beings. The Saviour's mission was in behalf of sinners, not in behalf of righteous beings, who need not repentance nor redemption. Consequently, sinful beings are the very ones with whom he should associate, in order to do them good, and to accomplish the design of his mission. He thus took the Pharisees on their own ground. They objected, that he associated with sinners. He replied, It was in behalf of sinners that I came. For corresponding passages, see Mark 2: 15-17. Luke 5: 30-32. The Pharisees regarded themselves (see Luke 18: 11, 12) as righteous; if they, then, as being righteous in their own esteem, felt not that they needed repentance, and could obtain no benefit from the Saviour, they surely 15 And Jesus said unto them, Can the children of the bridechamber mourn, as long as the bridegroom is with them? but the days will come when the bridegroom shall be taken from ought not to find fault with him for helping those who manifestly needed his aid. 14. The disciples of John; that is, John the Baptist, who was at this time, probably, in prison. See Luke 3: 19, 20. According to Luke 5: 33, the persons who came to our Lord with the question in this verse, were the same as those with whom he had just been conversing; from Mark 2: 18, we should gather, that these persons and some of John's disciples proposed the question. Such was, doubtless, the fact; and thus Matthew and Luke are easily reconciled. || Fast oft. Frequent fastings were enjoined, both public and private, by the Pharisees. See Luke 18: 12. It is probable that John's disciples also imitated this practice; and at the time here spoken of, they felt themselves in much affliction on account of the imprisonment of their master, and, doubtless, fasted with reference to that affliction. The disciples of Jesus, it was perceived, did not practise such observances. This being so different from what was accounted a very necessary part of piety, a question respecting it was proposed to Jesus. 15. Jesus replied to this inquiry by presenting three illustrations, which would show the unsuitableness, to his disciples, of fasting at the present time. Bride-chamber; the chamber where the nuptial bed was. || Children of the bride-chamber; the word children is here used in a manner similar to that in which it is used in 8: 12; that is, as indicating some particular relation. In the present instance, the phrase means, those who were particularly occupied in reference to a wedding, as the friends of the bridegroom and the bride. They corresponded, somewhat, to those who, |