Luke 8:23

nd 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. Verse 3 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. Verse 5 A sower went out to sow - See all this parable largely explained on Matthew 13:1-23 (note). Verse 12 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. Verse 15 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. Verse 16 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 . Verse 17 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. Verse 18 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). Verse 19 His mother and brethren - See the notes on Mat 12:46 , etc., and on Mar 3:31 (note), etc. Verse 22 Let us go over, etc. - See on Mat 8:24 (note), etc., and Mar 4:36-41 (note). Verse 23 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. Verse 25 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. Verse 26 The country of the Gadarenes - Or, according to several MSS., Gerasenes or Gergasenes. See on Mat 8:28 (note), and Mar 5:1 (note). Verse 27 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. Verse 28 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 . Verse 31 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. Verse 33 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. Verse 34 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. Verse 40 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. Verse 41 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). Verse 42 The people thronged him - Συνεπνιγον αυτον - almost suffocated him - so great was the throng about him. Verse 43 Spent all her living upon physicians - See the note on Mar 5:26 . Verse 46 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. Verse 54 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. Verse 55 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. Introduction Christ sends his apostles to preach and work miracles, Luk 9:1-6 . Herod, hearing of the fame of Jesus, is perplexed; some suppose that John Baptist is risen from the dead; others, that Elijah or one of the old prophets was come to life, Luk 9:7-9 . The apostles return and relate the success of their mission. He goes to a retired place, and the people follow him, Luk 9:10 , Luk 9:11 . He feeds five thousand men with five loaves and two fishes, Luk 9:12-17 . He asks his disciples what the public think of him, Luk 9:18-21 . Foretells his passion, Luk 9:22 . Shows the necessity of self-denial, and the importance of salvation, Luk 9:23-25 . Threatens those who deny him before men, Luk 9:26 . The transfiguration, Luk 9:27-36 . Cures a demoniac, Luk 9:37-43 . Again foretells his passion, Luk 9:44 , Luk 9:45 . The disciples contend who shall be greatest, Luk 9:46-48 . Of the person who cast out devils in Christ's name, but did not associate with the disciples, Luk 9:49 , Luk 9:50 . Of the Samaritans who would not receive him, Luk 9:51-56 . Of the man who wished to follow Jesus, Luk 9:57 , Luk 9:58 . He calls another disciple who asks permission first to bury his father, Luk 9:59 . Our Lord's answer Luk 9:60-62 . Verse 1 Power and authority - Δυναμιν και εξουσιαν. The words properly m

Sermon for the Fourth Sunday after the Epiphany; Matthew 8:23-27 I. OF FAITH AND UNBELIEF. 1 This Gospel, as a narrative, gives us an example of faith and unbelief, in order that we may learn how mighty the power of faith is, and that it of necessity has to do with great and terrible things and that it accomplishes nothing but wonders; and that on the other hand unbelief is so fainthearted, shamefaced and trembling with fear that it can do nothing whatever. An illustration of this we see in this experience of the disciples, which shows the real state of their hearts. First, as they in company with Christ entered the ship, all was calm and they experienced nothing unusual, and had any one asked them them if they believed, they would have answered, Yes. But they were not conscious of how their hearts trusted in the calm sea and the signs for fair weather, and that thus their faith was founded upon what their natural eyes saw. But when the tempest comes and the waves fill the boat, their faith vanishes; because the calm and peace in which they trusted took wings and flew away, therefore they fly with the calm and peace, and nothing is left but unbelief. 2 But what is this unbelief able to do? It sees nothing but what it experiences. It does not experience life, salvation and safety; but instead the waves coming into the boat and the sea threatening them with death and every danger. And because they experience these things and give heed to them and turn not their fear from them, trembling and despair can not be suppressed. Yea, the more they see and experience it the harder death and despair torment them and every moment threatens to devour them. But unbelief cannot avoid such experiences and cannot think otherwise even for a second. For it has nothing besides to which it can hold and comfort itself, and therefore it has no peace or rest for a single minute. And thus will it also be in perdition, where there will be nothing but despair, trembling and fear, and that without end. 3 But had they had faith, it would have driven the wind and the waves of the sea out of their minds, and pictured before their eyes in place of the wind and tempest the power and grace of God, promised in his Word; and it would have relied upon that Word, as though anchored to an immovable rock and would not float on the water, and as though the sun shined brightly and all was calm and no storm was raging. For it is the great characteristic and power of faith to see what is not visible, and not to see what is visible, yea, that which at the time drives and oppresses us; just as unbelief can see only what is visible and can not in the least cleave to what is invisible. 4 Therefore God bestows faith to the end that it should deal not with ordinary things, but with things no human being can master as death, sin, the world and Satan. For the whole world united is unable to stand before death, but flees from and is terrified by it, and is also conquered by it; but faith stands firm, opposes death that devours everything, and triumphs over it and even swallows the unsatiable devourer of life. In like manner no one can control or subdue the flesh, but it reigns everywhere in the world, and what it wills must be done, so that the whole world thereby is carnal; but faith lays hold of the flesh and subdues and bridles it, so that it must become a servant. And in like manner no one can endure the rage, persecution, and blasphemy, infamy, hatred and envy of the world; every one retreats and falls back exhausted before it, it gets the upper hand over all and triumphs; and if they are without faith it mocks them besides and treads all under its feet, and takes pleasure and delight in doing so. 5 Further, who could conquer Satan with his innumerable, subtle suggestions and temptations, by which he hinders the truth and God's Word, faith and hope, and starts so many false doctrines, sects, seductions, heresies, doubts, superstitions and innumerable abominations? The whole world compared with him is like a spark of fire compared with a fountain of water. All must be here subject to him; as we also see, hear and understand. But it is faith that keeps him busy, and it not only stands before him invulnerable, but also reveals his roguery and puts him to shame, so that his deception fails and he faints and falls; as now takes place with his indulgences and his papacy. Just so no one can allay and quiet the least sin, but it bites and devours the conscience, so that nothing avails even if the whole world were to comfort and support such a person, he must be cast down into perdition. Here faith is a hero, it appeases all sins, even if they were as many as the whole world had committed. 6 Is there now not something almighty and inexpressible about faith that it can withstand all our powerful enemies and gain the victory, so that St. John says in his first Epistle 5,4: “This is the victory that hath overcome the world, even our faith?” Not that this is done in peace and by quietly resting; for it is a battle that is carried on not without wounds and shedding of blood. Yea, the heart so severely experiences in this battle sin and death, the flesh, Satan and the world, that it has no other thought than that it is lost, that sin and death have triumphed, and that Satan holds the field of battle. The power of faith however experiences but little of that. This is set forth in our narrative, when the waves not only dashed into the boat, but even covered it, so that it was about to go under and sink, and Christ was lying asleep. Just then there was no hope of life, death had the upper hand and had triumphed; life was lying prostrate and was lost. 7 As it went here, so it goes and must go in all other temptations of sin, Satan, etc. We must experience how sin has taken captive the conscience and nothing but wrath and perdition wish to reign, and how we must be eternally lost. Satan must start so many things by his error and false teaching that it appears God's Word must fall to the ground and the world must glory in falsehood. Likewise the world must rage and persecute to such an extent that it appears no one can stand or be saved, or even confess his faith; but Cain will rule alone and will not rest until his brother is dead, so that he may never be in his way. But we must not judge and act according to appearance and our experience, but according to our faith. 8 Therefore this Gospel is a comforting example and doctrine, how we should conduct ourselves, so that we may not despair in the agony of sin, in the peril of death, and in the tumult of the world; but be assured that we are not lost, although the waves at once overwhelm our little boat; that we will not perish, although we experience in our evil conscience sin, wrath, and the lack of grace; that we will not die, although the whole world hates and persecutes us, although it opens its jaws as wide as the rosy dawn of the morning. These are all waves that fall over your little bark, cause to despair, and force you to cry out: V.25. “Save us, Lord; we perish”. Thus you have here the first part of this Gospel, faith, how it should thrive and succeed, and besides, how incapable and fainthearted unbelief is. II. OF LOVE. 9 The second part of our text, treating of love, shows forth Christ in that he rises, breaks his sleep for their sake, takes to heart their need as though it were his own, and ministers to them help out of free love without any merit on their part. He neither receives nor seeks any reward for his help, but permits them to enjoy and use his power and resources. For as we have often heard it is characteristic of Christian love to do all freely and gratuitously, to the praise and honor of God, that a Christian lives upon the earth for the sake of such love, just as Christ lived solely for the purpose of doing good; as he himself says: “The Son of man came not to be ministered unto, but to minister.” Mt 20,28. III. THE SPIRITUAL MEANING OF THIS NARRATIVE. 10 Christ pictured to us in this narrative the Christian life, especially the office of the ministry. The ship, signifies Christendom; the sea, the world; the wind, Satan; his disciples are the preachers and pious Christians; Christ is the truth, the Gospel, and faith. 11 Now, before Christ entered the ship with his disciples the sea and the wind were calm; but when Christ with his disciples entered, then the storm began, as he himself says, Mt 10:34: “Think not that I came to send peace on the earth: I came not to send peace but a sword.” So, if Christ had left the world in peace and never punished its works, then it would indeed have been quiet. But since he preaches that the wise are fools, the saints are sinners and the rich are lost, they become wild and raging; just as at present some critics think it would be fine if we merely preached the Gospel and allowed the office of the ministry to continue in its old way. This they would indeed tolerate; but that all their doings should be rebuked and avail nothing, that they call preaching discontent and revolution, and is not Christian teaching. 12 But what does this Gospel say? There was a violent tempest on the lake when Christ and his disciples were in the ship. The sea and the wind allowed the other ships to sail in calm weather; but this ship had to suffer distress because of Christ being in it. The world can indeed tolerate all kinds of preaching except the preaching of Christ. Hence whenever he comes and wherever he is, there he preaches that he only is right and reproves all others; as he says in Mt 12,30: “He that is not with me is against me”, and again, Jn 16,8: “The spirit will convict the world in respect of sin, and of righteousness and of judgment;” he says that he will not only preach, but that he will convict the whole world and what is in the world. But it is this convicting that causes such tempests and dangers to this ship. Should he preach that he would allow the world to go unpunished and to continue in its old ways, he would have kept quiet before and never have entered the world; for if the world is good and is not to be convicted then there would never have been any need of him coming into the world. 13 Now it is the consolation of Christians, and especially of preachers, to be sure and ponder well that when they present and preach Christ, that they must suffer persecution, and nothing can prevent it; and that it is a very good sign of the preaching being truly Christian, when they are thus persecuted, especially by the great, the saintly, the learned and the wise. And on the other hand that their preaching is not right, when it is praised and honored, as Christ says in Lk 6,22-26: “Woe unto you, when all men shall speak well of you; for in the same manner did their fathers to the false prophets. Blessed are ye, when men shall hate you, and when they shall separate you from their company, and reproach you, and cast out your name as evil, for the Son of man's sake; in the same manner did their fathers to the prophets.” Behold our preachers, how their teachings are esteemed; the wealth, honor and power of the world have them fully under their control, and still they wish to be Christian teachers, and whosoever praises and preaches their ideas, lives in honor and luxury. 14 Hence, people have here an example where they are to seek their comfort and help, not in the world; they are not to guard the wisdom and power of men, but Christ himself and him alone; they are to cleave to him and depend on him in every need with all faithfulness and confidence as the disciples do in our text. For had they not believed that he would help them, they would not have awakened him and called upon him. True their faith was weak and was mingled with much unbelief, so that they did not perfectly and freely surrender themselves to Christ and risk their life with him, nor did they believe he could rescue them in the midst of the sea and save them from death. Thus it is ordained that the Word of God has no master nor judge, no protector or patron can be given it besides God himself. It is his Word. Therefore, as he left it go forth without any merit or counsel of men, so will he himself without any human help and strength administer and defend it. And whoever seeks protection and comfort in these things among men, will both fall and fail, and be forsaken by both God and man. 15 That Jesus slept indicates the condition of their hearts, namely, that they had a weak, sleepy faith, but especially that at the time of persecution Christ withdraws and acts as though he were asleep, and gives neither strength nor power, neither peace nor rest, but lets us worry and labor in our weakness, and permits us to experience that we are nothing at all and that all depends upon his grace and power, as Paul confesses in 2 Cor 1:9, that he had to suffer great affliction, so as to learn to trust not in himself but in God, who raised the dead. Such a sleeping on the part of God David often experienced and refers to it in many places, as when he says in Ps 44,23: “Awake, why sleepest thou, O Lord? Arise, cast us not off forever.” 16 The summary of this Gospel is this, it gives us two comforting, defying proverbs, that when persecution for the sake of God's Word arises, we may say: I indeed thought Christ was in the ship, therefore the sea and wind rage, and the waves dash over us and threaten to sink us; but let them rage, it is ordained that the wind and sea obey his will. The persecutions will not continue longer than is his pleasure; and although they overwhelm us, yet they must be subject to him; he is Lord over all, therefore nothing will harm us. May he only give us his help that we may not despair in unbelief. Amen. 17 That the people marveled and praised the Lord that the wind and sea were subject to him, signifies that the Gospel, God's Word, spreads farther through persecution, it thus becomes stronger and faith increases; and this is also a paradoxical characteristic of the Gospel compared with all worldly things which decrease through every misfortune and opposition, and increase through prosperity and peace. Christ's kingdom grows through tribulations and declines in times of peace, ease and luxury, as St. Paul says in 2 Cor 12:9: “My power is made perfect in weakness, etc.” To this end help us God! Amen.

me 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 them to 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, t