Matthew 8

ate as hot as that of Judea. See the notes on Exo 4:6, and on Leviticus 13 (note) and Leviticus 14 (note). Lord, if thou wilt, thou canst make me clean - As this leper may be considered as a fit emblem of the corruption of man by sin; so may his cure, of the redemption of the soul by Christ. A sinner, truly penitent, seeks God with a respectful faith; approaches him in the spirit of adoration; humbles himself under his mighty hand, acknowledging the greatness of his fall, and the vileness of his sin; his prayer, like that of the leper, should be humble, plain, and full of confidence in that God who can do all things, and of dependence upon his will or mercy, from which all good must be derived. It is peculiar to God that he need only will what he intends to perform. His power is his will. The ability of God to do what is necessary to be done, and his willingness to make his creatures happy, should be deeply considered by all those who approach him in prayer. The leper had no doubt of the former, but he was far from being equally satisfied in respect of the latter. Verse 3 Jesus put forth his hand - I will; be thou clean - The most sovereign authority is assumed in this speech of our blessed Lord - I Will: there is here no supplication of any power superior to his own; and the event proved to the fullest conviction, and by the clearest demonstration, that his authority was absolute, and his power unlimited. Be thou cleansed, καθαρισθητι; a single word is enough. And immediately his leprosy was cleansed - What an astonishing sight! A man whose whole body was covered over with the most loathsome disease, cleansed from it in a moment of time! Was it possible for any soul to resist the evidence of this fact? This action of Christ is a representation of that invisible hand which makes itself felt by the most insensible heart; of that internal word which makes itself heard by the most deaf; and of that supreme will which works every thing according to its own counsel. Verse 4 Jesus saith - See thou tell no man - Had our Lord, at this early period, fully manifested himself as the Messiah, the people in all likelihood would have proclaimed him King; this, however, refused by him, must have excited the hatred of the Jewish rulers, and the jealousy of the Roman government; and, speaking after the manner of men, his farther preachings and miracles must have been impeded. This alone seems to be the reason why he said to the leper, See thou tell no man. Show thyself to the priest - This was to conform to the law instituted in this case, Lev 14:1, etc. Offer the gift - This gift was two living, clean birds, some cedar wood, with scarlet and hyssop, Lev 14:4, which were to be brought for his cleansing; and, when clean, two he lambs, one ewe lamb, three tenth deals of flour, and one log of oil, Lev 14:10; but if the person was poor, then he was to bring one lamb, one tenth deal of flour, one log of oil and two turtle doves, or young pigeons, Lev 14:21, Lev 14:22. See the notes on Leviticus 14 (note). Now all this was to be done for a testimony to them; to prove that this leper, who was doubtless well known in the land, had been thoroughly cleansed; and thus, in this private way, to give full proof to the priesthood that Jesus was the true Messiah. The Jewish rabbins allowed that curing the lepers should be a characteristic of the Messiah; (see Bishop Chandler's Vindication); therefore the obstinacy of the priests, etc., in rejecting Christ, was utterly inexcusable. Verse 5 Capernaum - See Mat 4:13. A centurion - Εκατονταρχος. A Roman military officer who had the command of one hundred men. Verse 6 Lord - Rather, Sir, for so the word κυριε should always be translated when a Roman is the speaker. Lieth at home - Βεβληται, lieth all along; intimating that the disease had reduced him to a state of the utmost impotence, through the grievous torments with which it was accompanied. Sick of the palsy - Or paralytic. See Mat 4:24. This centurion did not act as many masters do when their servants are afflicted, have them immediately removed to an infirmary, often to a work-house; or sent home to friends or relatives, who probably either care nothing for them, or are unable to afford them any of the comforts of life. In case of a contagious disorder, it may be necessary to remove an infected person to such places as are best calculated to cure the distemper, and prevent the spread of the contagion. But, in all common cases, the servant should be considered as a child, and receive the same friendly attention. If, by a hasty, unkind, and unnecessary removal, the servant die, are not the master and mistress murderers before God? Verse 7 I will come and heal him - Εγω ελθων θεραπευσω αυτον, I am coming, and will heal him. This saying is worthy of observation. Jesus did not positively say, I will came and heal him; this could not have been strictly true, because our Lord healed him without going to the house: and the issue shows that the words ought to be taken in the most literal sense: thus understood, they contained a promise which it seems none of them distinctly comprehended. Foreseeing the exercise of the centurion's faith, he promises that while he is coming, ere he arrives at the house, he will heal him, and this was literally done, Mat 8:13. There is much beauty in this passage. Verse 8 But speak the word only - Or instead of ειπε λογον read ειπε λογω, speak by word or command. This reading is supported by the most extensive evidence from MSS., versions, and fathers. See here the pattern of that living faith and genuine humility which ought always to accompany the prayer of a sinner: Jesus can will away the palsy, and speak away the most grievous torments. The first degree of humility is to acknowledge the necessity of God's mercy, and our own inability to help ourselves: the second, to confess the freeness of his grace, and our own utter unworthiness. Ignorance, unbelief, and presumption will ever retard our spiritual cure. Verse 9 For I am a man under authority - That is, under the authority of others. This verse has given considerable embarrassment to commentators and critics. I believe the paraphrase given above to be the true meaning of the evangelist. To make this matter more plain, let it be observed, that the Roman foot was divided into three grand parts, Hastati, Principes, and Triarii. Each of these grand divisions was composed of thirty manipuli or companies; and every manipulus made two centuries or companies of one hundred men. Every manipulus had two centurions; but these were very far from being equal in rank and honor, though possessing the very same office. The Triarii and Principes were esteemed the most honorable, and had their centurions elected first; and these first elected centurions took precedency of the centurions of the Hastati, who were elected last. The centurion in the text was probably one of this last order; he was under the authority of either the Principes or Triarii, and had none under him but the hundred men whom he commanded, and who appear to have been in a state of the most loving subjection to him. The argument of the centurion seems to run thus. If I, who am a person subject to the control of others, yet have some so completely subject to myself, that I can say to one, Come, and he cometh, to another, Go, and he goeth, and to my slave (τω δουλω μου) Do this, and he doeth it; how much more then canst thou accomplish whatsoever thou willest, being under no control, and having all things under thy command: He makes a proper use of his authority, who, by it, raises his mind to the contemplation of the sovereign power of God, taking occasion from it to humble himself before Him who has all power in heaven and earth, and to expect all good from him. There are two beautiful passages in Arrian that tend much to illustrate this speech of the centurion. Καταταγεις Αγαμεμνων, λεγει μοι, πορευου προς τον Αχιλλεα, και αποσπασον την Βρισηιδα, πορευομαι. Ερχου, ερχομαι. "He who personates Agamemnon says to me, Go to Achilles, and bring hither Briseis: I go. He says, Come hither: I come." Dissert. l. i. c. 25. p. 97. Οταν ο Θεος ειπῃ τοις φυτοις ανθειν, ανθει. Οταν ειπῃ βλαϚανειν, βλαϚανει. Οταν εκφερειν τον καρπον, εκφερει. Οταν πεπαινειν, πεπαινει. Οταν παλιν αποβαλλειν, και φυλλορροειν, και αυτα εις αυτα συνειλουμενα εφ' ησυχιας μενειν, και αναπαυεσθαι, μενει και αναπαυεται. "When God commands the plants to blossom, they bear blossoms. When he commands them to bear seed, they bear seed. When he commands them to bring forth fruit, they put forth their fruits. When he commands them to ripen, they grow ripe. When he commands them to fade, and shed their leaves, and remain inactive, involved in themselves, they thus remain, and are inactive." Cap. 14. p. 62. See Raphelius. This mode of speech fully marks supreme and uncontrolled power, and that power put forth by a sovereign will to effect any purpose of justice or mercy. And God said, let there be light, and there was light, is a similar expression. Verse 10 I have not found so great faith, no, not in Israel - That is, I have not found so great an instance of confidence and faith in my power, even among the Jews, as this Roman, a Gentile, has shown himself to possess. From Luk 7:5, where it is said of this centurion, "he loved our nation, and has built us a synagogue," we may infer that this man was like the centurion mentioned Act 10:1; a devout Gentile, a proselyte of the gate, one who believed in the God of Israel, without conforming to the Jewish ritual or receiving circumcision. Though the military life is one of the most improper nurses for the Christian religion, yet in all nations there have been found several instances of genuine humility, and faith in God, even in soldiers; and perhaps never more, in the British military, than at present, a.d. 1831. Verse 11 Many shall come from the east and west - Men of every description, of all countries, and of all professions; and shall sit down, that is, to meat, for this is the proper meaning of ανακλιθησονται, intimating the recumbent posture used by the easterns at their meals. The rabbins represent the blessedness of the kingdom of God under the notion of a banquet. See several proofs of this in Schoettgenius. This was spoken to soften the unreasonable prejudices of the Jews, which they entertained against the Gentiles, and to prepare them to receive their brethren of mankind into religious fellowship with themselves, under the Christian dispensation. With Abraham, and Isaac, and Jacob - In the closest communion with the most eminent followers of God. But if we desire to inherit the promises, we must be followers of them who through faith and patience enjoy them. Let us therefore imitate Abraham in his faith, Isaac in his obedience unto death, and Jacob in his hope and expectation of good things to come, amidst all the evils of this life, if we desire to reign with them. Verse 12 Shall be cast out into outer darkness - As the enjoyment of that salvation which Jesus Christ calls the kingdom of heaven is here represented under the notion of a nuptial festival, at which the guests sat down in a reclining posture, with the master of the feast; so the state of those who were excluded from the banquet is represented as deep darkness; because the nuptial solemnities took place at night. Hence, at those suppers, the house of reception was filled with lights called δαδες, λαμπαδες, λυκνεια, φανοι, torches, lamps, candles, and lanthorns, by Athenaeus and Plutarch: so they who were admitted to the banquet had the benefit of the light; but they who were shut out were in darkness, called here outer darkness, i.e. the darkness on the outside of the house in which the guests were; which must appear more abundantly gloomy, when compared with the profusion of light within the guest-chamber. And because they who were shut out were not only exposed to shame, but also to hunger and cold; therefore it is added, there shall be weeping and gnashing of teeth. As these feasts are often alluded to by the evangelists, I would observe, once for all: - that they who were invited to them entered by a gate designed to receive them; whence Christ, by whom we enter into the marriage feast, compares himself to a gate, Joh 10:1, Joh 10:2, Joh 10:7, Joh 10:9. This gate, at the time the guests were to come, was made narrow, the wicket only being left open, and the porter standing there, that they who were not bidden to the marriage might not rush into it. Hence Christ exhorts the Jews to enter in at the strait gate, Mat 7:13, etc. When all that were invited were once come, the door was presently shut, and was not to be opened to any who came too late, and stood knocking without; so after the wise virgins had entered with the bridegroom, the gate was shut, and was not opened to the foolish virgins, who stood knocking without, Mat 25:11. And in this sense we are to understand the words of Christ, Luk 13:24, Luk 13:25. Many shall seek to enter in, but shall not be able. Why? because the master of the house hath risen up and shut to the door; they would not come to him when they might, and now the day of probation is ended, and they must be judged according to the deeds done in the body. See Whitby on the place. How many of those who are called Christians suffer the kingdom, the graces, and the salvation which they had in their hands, to be lost; while West-India negroes, American Indians, Hindoo polytheists, and atheistic Hottentots obtain salvation! An eternity of darkness, fears, and pains, for comparatively a moment of sensual gratification, how terrible the thought! What outer darkness, or το σκοτος το εξωτερον, that darkness, that which is outermost, may refer to, in eternal damnation, is hard to say: what it alludes to I have already mentioned: but as the words βρυγμος των οδοντων, gnashing or Chattering of teeth, convey the idea, not only of extreme anguish, but of extreme cold; some have imagined that the punishment of the damned consists in sudden transitions from extreme heat to extreme cold; the extremes of both I have found to produce exactly the same sensation. Milton happily describes this in the following inimitable verses, which a man can scarcely read, even at midsummer, without shivering. Beyond this flood a frozen continent Lies dark and wild, heat with perpetual storms Of whirlwind and dire hail - the parching air Burns frore, and cold performs the effect of fire Thither by harpy-footed furies haled, At certain revolutions all the damn'd Are brought; and feel by turns the bitter change Of fierce extremes, extremes by change more fierce, From beds of raging fire, to starve in ice, - and there to pine Immovable, infix'd, and frozen round Periods of time; thence hurried back to fire Parad. Lost, book ii. line 586 There is a passage in the Vulgate, Job 24:19, that might have helped Milton to this idea. Ad nimium calorem transeat ab aquis nivium. "Let him pass to excessive heat, from waters of snow." This reading, which is found only in this form in the Vulgate, is vastly expressive. Every body knows that snow water feels colder than snow itself, even when both are of the same temperature, viz. 32, because the human body, when in contact with snow water, cools quicker than when in contact with snow. Another of our poets has given us a most terrible description of perdition on the same ground. The once pamper'd spirit To bathe in fiery floods, or to reside In thrilling regions of thick-ribbed ice; To be imprison'd in the viewless winds, And blown with restless violence round about This pendant world; or to be worse than worst Of those that lawless and incertain thoughts Imagine - Similar to this is that dreadful description of the torments of the wicked given in the Institutes of Menu: "The wicked shall have a sensation of agony in Tamisra, or utter darkness, and in other seats of horror; in Asipatrauana, or the sword-leaved forest, and in different places of binding fast, and of rending: multifarious tortures await them: they shall be mangled by ravens and owls, and shall swallow cakes boiling hot, and shall walk over inflamed sands, and shall feel the pangs of being baked like the vessels of a potter: they shall assume the forms of beasts continually miserable, and suffer alternate afflictions from extremities of cold and heat; surrounded with terrors of various kinds. They shall have old age without resource; diseases attended with anguish; pangs of innumerable sorts, and, lastly, unconquerable death." - Institutes of Menu, chap. 12. Inst. 75-80. In the Zend Avesta, the place of wicked spirits is termed, "The places of darkness, the germs of the thickest darkness." An uncommonly significant expression: Darkness has its birth there: there are its seeds and buds, there it vegetates everlastingly, and its eternal fruit is - darkness! See Zend Avesta, vol. i. Vendidad sadi, Fargard. xviii. p. 412. And is this, or, any thing as bad as this, Hell? Yes, and worse than the worst of all that has already been mentioned. Hear Christ himself. There their worm dieth not, and the fire is Not Quenched! Great God! save the reader from this damnation! Verse 13 As thou hast believed; so be it done - Let the mercy thou requestest be equal to the faith thou hast brought to receive it by. According to thy faith be it done unto thee, is a general measure of God's dealings with mankind. To get an increase of faith is to get an increase of every grace which constitutes the mind that was in Jesus, and prepares fully for the enjoyment of the kingdom of God. God is the same in the present time which he was in ancient days; and miracles of healing may be wrought on our own bodies and souls, and on those of others, by the instrumentality of our faith. But, alas! where is faith to be found! And his servant was healed in the selfsame hour - Εν τη ωρα εκεινη, in that very hour. Faith is never exercised in the power and goodness of God till it is needed; and, when it is exercised, God works the miracle of healing. Christ never says, Believe now for a salvation which thou now needest, and I will give it to thee in some future time. That salvation which is expected through works or sufferings must of necessity be future, as there must be time to work or suffer in; but the salvation which is by faith must be for the present moment, for this simple reason, It Is By Faith, that God may be manifested and honored; and not by works or by sufferings, lest any man should boast. To say that, though it is of faith, yet it may; and, must in many cases, be delayed, (though the person is coming in the most genuine humility, deepest contrition, and with the liveliest faith in the blood of the Lamb), is to say that there is still something necessary to be done, either on the part of the person, or on the part of God, in order to procure it; neither of which positions has any truth in it. Verse 14 Peter's house - That Peter lived at Capernaum, and that Christ lodged with him, is fully evident from this verse compared with Mat 17:24. Peter's - wife's mother - Learn hence, says Theophylact, that marriage is no hinderance to virtue, since the chief of the apostles had his wife. Marriage is one of the first of Divine institutions, and is a positive command of God. He says, the state of celibacy is not Good, Gen 2:18. Those who pretend to say that the single state is more holy than the other slander their Maker, and say in effect, "We are too holy to keep the commandments of God." Verse 15 He touched her hand - Can any thing on this side the unlimited power of God effect such a cure with only a touch? If the Scriptures had not spoken of the divinity of Christ, these proofs of his power must have demonstrated it to the common sense of every man whose creed had not previously blinded him. Ministered unto them - Αυτοις, them, is the reading of most of the printed editions, but αυτω, to him, has the utmost evidence in its support from MSS., versions, and fathers. Serving Christ in his ordinances and in his members is the best proof we can give to others of our being soundly restored to spiritual health. Verse 16 When the even was come - The Jews kept their sabbath from evening to evening, according to the law, Lev 23:32, From evening to evening shall ye celebrate your sabbath. And the rabbins say, The sabbath doth not enter but when the sun is set. Hence it was that the sick were not brought out to our Lord till after sun-set, because then the sabbath was ended. Many that were possessed with devils - Dr. Lightfoot gives two sound reasons why Judea, in our Lord's time, abounded with demoniacs. First, Because they were then advanced to the very height of impiety. See what Josephus, their own historian, says of them: There was not (said he) a nation under heaven more wicked than they were. See on Rom 1:1 (note). Secondly, Because they were then strongly addicted to magic, and so, as it were, invited evil spirits to be familiar with them. It seems strange to find men at this distance of time questioning the truth of that which neither scribes nor Pharisees then doubted; nor did they ever object against the pretensions of Christ and his apostles to cast them out. And, if the whole business of demonism had been only a vulgar error, (as wise men now tell us), what a fine opportunity had the wise men then, to unmask the whole matter, and thus pour contempt on the pretensions of our blessed Lord and his followers, who held it to be one proof of their Divine mission, that demons were subject to them! And healed all that were sick - Not a soul did the Lord Jesus ever reject, who came to him soliciting his aid. Need any sinner despair who comes to him, conscious of his spiritual malady, to be healed by his merciful hand? Verse 17 Himself took our infirmities - The quotation is taken from Isa 53:4, where the verb נסא nasa signifies to bear sin, so as to make atonement for it. And the rabbins understand this place to speak of the sufferings of the Messiah for the sins of Israel; and say that all the diseases, all the griefs, and all the punishments due to Israel shall be borne by him. See Synopsis Sohar. Christ fulfils the prophecies in all respects, and is himself the completion and truth of them, as being the lamb and victim of God, which, bears and takes away the sin of the world. The text in Isaiah refers properly to the taking away of sin; and this in the evangelist, to the removal of corporeal afflictions: but, as the diseases of the body are the emblems of the sin of the soul, Matthew, referring to the prediction of the prophet, considered the miraculous healing of the body as an emblem of the soul's salvation by Christ Jesus. Verse 18 Unto the other side - Viz. of the lake of Genesareth, whence he proceeded to the country of the Gergesenes, Mat 8:28. Verse 19 A certain scribe - Though ἑις γραμματευς, One scribe, may be considered as a Hebraism, yet it is probable that the literal construction of it was intended, to show that few of this class came to the Lord Jesus for instruction or salvation. Master - Rather, teacher, διδασκαλε from διδασκω, I teach, which itself seems to be derived from δεικω, I show, and means the person who shows or points out a particular way or science. I will follow thee whithersoever thou goest - A man who is not illuminated by the Spirit of God thinks himself capable of any thing: he alone who is divinely taught knows he can do nothing but through Christ strengthening him. Every teacher among the Jews had disciples, and some especially that followed or accompanied them wherever they went, that they might have some person at hand with whom they might converse concerning the Divine law. Verse 20 The foxes have holes, etc. - Reader! art thou a poor man? and dost thou fear God? Then, what comfort must thou derive from the thought, that thou so nearly resemblest the Lord Jesus! But how unlike is the rich man, who is the votary of pleasure and slave of sin, to this heavenly pattern! Son of man - A Hebrew phrase, expressive of humiliation and debasement; and, on that account, applied emphatically to himself, by the meek and lowly Jesus. Besides, it seems here to be used to point out the incarnation of the Son of God, according to the predictions of the prophets, Psa 8:5; Dan 7:13. And as our Lord was now showing forth his eternal Divinity in the miracles he wrought, he seems studious to prove to them the certainty of his incarnation, because on this depended the atonement for sin. Indeed our Lord seems more intent on giving the proofs of his humanity, than of his divinity, the latter being necessarily manifested by the miracles which he was continually working. Verse 21 Another of his disciples - This does not mean any of the twelve, but one of those who were constant hearers of our Lord's preaching; the name of disciple being common to all those who professed to believe in him, Joh 6:66. Bury my father: probably his father was old, and apparently near death; but it was a maxim among the Jews, that, if a man had any duty to perform to the dead, he was, for that time, free from the observance of any other precept or duty. The children of Adam are always in extremes; some will rush into the ministry of the Gospel without a call, others will delay long after they are called; the middle way is the only safe one: not to move a finger in the work till the call be given, and not to delay a moment after. Verse 22 Let the dead bury their dead - It was usual for the Jews to consider a man as dead who had departed from the precepts of the law; and, on this ground, every transgressor was reputed a dead man. Our Lord's saying, being in common use, had nothing difficult in it to a Jew. Natural death is the separation of the body and soul; spiritual death, the separation of God and the soul: men who live in sin are dead to God. Leave the spiritually dead to bury their natural dead. All the common offices of life may be performed by any person; to preach the glad tidings of the kingdom of God is granted but to a few, and to these only by an especial call; these should immediately abandon worldly concerns and employments, and give themselves wholly up to the work of the ministry. Verse 24 Arose a great tempest in the sea - Probably excited by Satan, the prince of the power of the air, who, having got the author and all the preachers of the Gospel together in a small vessel, thought by drowning it, to defeat the purposes of God, and thus to prevent the salvation of a ruined world. What a noble opportunity must this have appeared to the enemy of the human race! Verse 25 And his disciples - The disciples. In the common printed editions, as well as in our translation, it is His disciples, but αυτου, his, is omitted by the very best MSS., and by Bengel, Wetstein, and Griesbach. This is a matter of very small importance, and need not be noticed; only every translator and commentator should aim, to the uttermost of his knowledge and power, to give every particle of the language of the inspired penman that can be expressed, and to insert no one word which he has reason to believe did not come by the inspiration of God. Lord, save us: we perish - One advantage of trials is to make us know our weakness, so as to oblige us to have recourse to God by faith in Christ. It is by faith alone that we may be said to approach him; by love we are united to him, and by prayer we awake him. All good perishes in us without Christ: without his grace, there is not so much as one moment in which we are not in danger of utter ruin. How proper, then, is this short prayer for us, and how familiar should it be to us! Taken in the extensive Christian sense it is exceedingly expressive: it comprehends all the power of our Lord's might, all the merit of his atonement, and all the depth of our misery and danger. See Quesnel. Verse 26 Why are ye fearful, O ye of little faith? - Faith is ever bold - incredulity always timid. When faith fails in temptation, there is the utmost danger of shipwreck. Lord, increase our faith! is a necessary prayer for all who desire to be saved. Then he arose and rebuked the winds, etc. - As the agitation of the sea was only the effect of the wind, it was necessary to remove the cause of the disturbance, that the effect might cease. Joshua did not say to the earth, Earth, stand thou still, because the earth is not the cause of its own motion: but, Sun, stand thou still, שמש דום shemesh dom, Sun, be silent, or restrain thy influence, which is a proper cause of the revolutions of all the planets. When the solar influence was by the miraculous power of God suspended, the standing still of the earth was a necessary consequence. Both Christ and Joshua spoke with the strictest philosophical precision. See the notes on Jos 10:12-14 (note). There was a great calm - One word of Christ can change the face of nature; one word of his can restore calm and peace to the most troubled and disconsolate soul. Prayer and faith, if sincere, shall be heard, though they may be weak. 1. That our imperfections may not hinder us from praying to God. 2. That we may be persuaded it is not our merits which make our prayers effectual. 3. That we may offer them up with great humility: and, 4. That we may be fully united to Christ, without which union there is no salvation. There was at first a great agitation; then a great calm. Thus God ever proportions the comfort to the affliction. Verse 27 The men marvelled - Every part of the creation (man excepted) hears and obeys the Creator's voice. Sinners have an ear for the world, the devil, and the flesh: till this ear is shut, God's voice is not discerned; for when it is shut to its enemies it is open to its friends. What manner of man is this - Ποταπος εϚιν ουτος, How great is this person! Here was God fully manifest; but it was in the flesh - there were the hidings of his power. Verse 28 The country of the Gergesenes - This word is variously written in the MSS, and versions; Gergasenes, Gerasenes, Gadarenes, Gergesions, and Gersedonians, The three first are supported by the greater authorities. They might have all been names of the same place or district; but, if we depend on what Origen says, the people mentioned here could not have been the inhabitants of Gerasa, which, says he, is a city of Arabia, ουτε θαλασσαν, ουτε λιμνην πλησιον εχοντα, which has neither sea nor lake nigh to it. "Gadara was, according to Josephus, the metropolis of Perea, or the region beyond Jordan: both the city and villages belonging to it lay in the country of the Gergasenes; whence Christ going into the country of the Gadarenes, Mar 5:1, is said to go into the region of the Gergasenes, Mat 8:28." Whitby. Two possessed with devils - Persons possessed by evil demons. Mark and Luke mention only one demoniac, probably the fiercer of the two. Coming out of the tombs - It is pretty evident that cupolas were generally builded over the graves among the Jews, and that these demoniacs had their dwellings under such: the evil spirits which were in them delighting more in these abodes of desolation and ruin, as being more congenial to their fierce and diabolic nature, and therefore would drive the possessed into them. Verse 29 What have we to do with thee - The literal translation of τι ημιν και σοι, is, What is it to us and to thee; which perhaps might be understood to imply their disclaiming any design to interfere with the work of Christ, and that he should not therefore meddle with them; for it appears they exceedingly dreaded his power. What have we to do with thee, is a Jewish phrase, which often occurs in the Old Testament, signifying an abrupt refusal of some request, or a wish not to be troubled with the company or importunity of others. Jehu said to the messenger who was sent by Joram to meet him, What hast thou to do with peace? David said, What have I to do with you, ye sons of Zeruiah? Compare Jdg 11:12; 2Sam 16:10; 2Kgs 9:18; Ezr 4:3; Joh 2:4. See the note on Mar 1:24. Jesus, thou Son of God - Griesbach omits the word Jesus, on the authority of several MSS. of the greatest antiquity and respectability; besides some versions, and several of the fathers. I heartily concur with these MSS., etc., for this simple reason, among others, that the word Jesus, i.e. Savior, was of too ominous an import to the Satanic interest to be used freely, in such a case, by any of his disciples or subalterns. Art thou come hither to torment us before the time? - From this it appears that a greater degree of punishment awaited these demons than they at that time endured; and that they knew there was a time determined by the Divine Judge, when they should be sent into greater torments. Verse 30 A herd of many swine - These were in all probability Jewish property, and kept and used in express violation of the law of God; and therefore their destruction, in the next verse, was no more than a proper manifestation of the justice of God. Verse 31 Suffer us to go away - Επιτρεψον ημιν απελθειν: this is the common reading; but αποστειλον ημας, send us away, appears more likely to be genuine. This latter reading Griesbach has adopted, on the authority of three ancient MSS., the Coptic, Sahidic, Ethiopic, Syriac, all the Arabic, Saxon, most of the Itala, and the Vulgate. Send us away seems to express more fully the absolute power Jesus Christ had over them - permission alone was not sufficient; the very power by which they were to go away, must come from Christ himself! How vain was the boast of Satan, Mat 4:9, when we find he could not possess the body of one of the vilest animals that God has made, without immediate authority from the Most High! Since a demon cannot enter even into a swine without being sent by God himself, how little is the power or malice of any of them to be dreaded by those who have God for their portion and protector! Verse 32 They went into the herd of swine - Instead of την αγελην των χοιρων, the herd of swine, Griesbach reads τους χοιρους, the swine, on the authority of many MSS. and versions. The whole herd of swine - Των χοιρων, of swine, is omitted by many MSS. and versions. See Griesbach, and see on Luk 8:20, etc. Ran violently down a steep place, etc. - The prayer of these demons is heard and answered! Strange! But let it be noted, that God only hears demons and certain sinners when their prayer is the echo of his own justice. Here is an emblem of the final impenitence and ruin into which the swinish sinners, the habitually unpure, more commonly fall than other sinners. Christ permits the demons to do that in the swine which he did not permit them to do in the possessed, on purpose to show us what rage they would exercise on us if left to their liberty and malice. Many are the Divine favors which we do not consider, or know only in general. "But the owners of the swine lost their property." Yes; and learn from this of how small value temporal riches, are in the estimation of God. He suffers them to be lost, sometimes to disengage us from them through mercy; sometimes out of justice, to punish us for having acquired or preserved them either by covetousness or injustice. Verse 33 And they that kept them fled - Terrified at what had happened to the swine. Verse 34 The whole city came out - Probably with the intention to destroy Jesus for having destroyed their swine; but, having seen him, they were awed by his presence; and only besought him to depart from their borders. Many rather chose to lose Jesus Christ than those temporal goods by which they gratify their passions at the expense of their souls. They love even their swine better than their salvation. Certain doctors in both sciences, divinity and physic, gravely tell us that these demoniacs were only common madmen, and that the disease was supposed, by the superstitious Jews, to be occasioned by demons. But, with due deference to great characters, may not a plain man be permitted to ask, by what figure of speech can it be said that "two diseases besought - went out - filled a herd of swine - rushed down a precipice?" etc. What silly trifling is this! Some people's creeds will neither permit God nor the devil to work; and, in several respects, hardly to exist. For he who denies Divine inspiration, will scarcely acknowledge diabolic influence. See the note on Mat 8:16, and see on Luk 7:21 (note). It is said, The whole city came out to meet Jesus. This means no more than all the inhabitants of that place, which, most probably, was no more than a small country village; or perhaps but a few houses. I have observed that the inhabitants of the Zetland Isles, in the North Seas, denominate any collection of houses a town, even where there are but three or four: and thus I think that the Jews denominated their villages, often calling them cities. Introduction Christ heals a paralytic person at Capernaum, Mat 9:1-8. Calls Matthew, Mat 9:9-10. Eats with publicans and sinners, at which the Pharisees are offended, and he vindicates his conduct, Mat 9:11, Mat 9:12. The disciples of John come to him and inquire about fasting, Mat 9:14-17. A ruler requests him to heal his daughter, Mat 9:18, Mat 9:19. On his road to the ruler's house, he heals a diseased woman, Mat 9:20-22. Arriving at the ruler's house, he restores the young woman to life, Mat 9:23-26. Heals two blind men, Mat 9:27-31. Casts out a dumb demon, Mat 9:32-34. Preaches and works miracles in all the cities and villages, Mat 9:35. Is greatly affected at the desolate and dark state of the Jewish people, Mat 9:36. Exhorts his disciples to pray to God to send them proper instructers, Mat 9:37, Mat 9:38. Verse 1 He came into his own city - Viz. Capernaum, where he seems to have had his common residence at the house of Peter. See Mat 4:13, and Mat 8:14. This verse properly belongs to the preceding chapter. Verse 2 Sick of the palsy - See Mat 4:24. Lying on a bed - Κλινης, a couch or sofa, such as they reclined on at meals. Seeing their faith - The faith of the paralytic person, and the faith of those who brought him; see on Mar 2:4 (note). Be of good cheer - Θαρσει τεκνον, Son, take courage! Probably he began to despond, and Christ spoke thus to support his faith. Thy sins be forgiven thee - Moral evil has been the cause of all the natural evil in the world. Christ goes to the source of the malady, which is sin; and to that as the procuring cause we should refer in all our afflictions. It is probable that this paralytic person had, in the earnest desires of his heart, entreated the cure of his soul, leaving his body to the care of others, as the first miracle of healing is wrought on his soul. In a state of helplessness, when we seek above all things to please God, by giving him our hearts, he often inspires others with the care of our temporal necessities. It may be necessary to be observed, that it was a maxim among the Jews that no diseased person could be healed till all his sins were blotted out. See Nedarim, fol. 41. Hence our Lord first forgives the sins, and then heals the body of the paralytic person. This appears to have been founded on Psa 103:3. Who forgiveth all thine iniquities, and healeth all thy diseases. Here pardon precedes health. See also Psa 41:3, Psa 41:4. It may be observed, also, that most people are more in earnest about their souls when in sickness than in health, and therefore are more earnest in prayer for salvation. Verse 3 This man blasphemeth - Βλασφημεω comes either from βλαπτειν την φημην, to hurt or blast the reputation or credit of another, or from βαλλειν ταις φημαις, to smite with reports. Whenever it is used in reference to God, it simply signifies, to speak impiously of his nature, or attributes, or works. Injurious speaking is its proper translation when referred to man. The scribes were the literati of that time; and their learning, because not used in dependence on God, rendered them proud, envious, and obstinate. Unsanctified knowledge has still the same effect: that light serves only to blind and lead men out of the way which is not joined with uprightness of heart. The most sacred truths often become an occasion of delusion, where men are under the government of their evil passions. Verse 4 Jesus knowing (ιδων seeing) their thoughts - In telling them what the thoughts of their hearts were, (for they had expressed nothing publicly), he gave them the fullest proof of his power to forgive sins;

MATTHEW CHAPTER 8 Verse 1.

The Leper Healed. 1 When he was come down from the mountain, great multitudes followed him. 2 And, behold, there came a leper and worshipped him, saying, Lord, if thou wilt, thou canst make me clean. 3 And Jesus put forth his hand, and touched him, saying, I will; be thou clean. And immediately his leprosy was cleansed. 4 And Jesus saith unto him, See thou tell no man; but go thy way, show thyself to the priest, and offer the gift that Moses commanded, for a testimony unto them. The first verse refers to the close of the foregoing sermon: the people that heard him were astonished at his doctrine; and the effect was, that when he came down from the mountain, great multitudes followed him; though he was so strict a Lawgiver, and so faithful a Reprover, they diligently attended him, and were loth to disperse, and go from him. Note, They to whom Christ has manifested himself, cannot but desire to be better acquainted with him. They who know much of Christ should covet to know more; and then shall we know, if we thus follow on to know the Lord. It is pleasing to see people so well affected to Christ, as to think they can never hear enough of him; so well affected to the best things, as thus to flock after good preaching, and to follow the Lamb withersoever he goes. Now was Jacob's prophecy concerning the Messiah fulfilled, that unto him shall the gathering of the people be; yet they who gathered to him did not cleave to him. They who followed him closely and constantly were but few, compared with the multitudes that were but followers at large. In these verses we have an account of Christ's cleansing a leper. It should seem, by comparing Mark i. 40 , and Luke v. 12 , that this passage, though placed, by St. Matthew, after the sermon on the mount, because he would give account of his doctrine first, and then of his miracles, happened some time before; but that is not at all material. This is fitly recorded with the first of Christ's miracles, 1. Because the leprosy was looked upon, among the Jews, as a particular mark of God's displeasure: hence we find Miriam, Gehazi, and Uzziah, smitten with leprosy for some one particular sin; and therefore Christ, to show that he came to turn away the wrath of God, by taking away sin, began with the cure of a leper. 2. Because this disease, as it was supposed to come immediately from the hand of God, so also it was supposed to be removed immediately by his hand, and therefore it was not attempted to be cured by physicians, but was put under the inspection of the priests, the Lord's ministers, who waited to see what God would do. And its being in a garment, or in the walls of a house, was altogether supernatural: and it should seem to be a disease of a quite different nature from what we now call the leprosy. The king of Israel said, Am I God, that I am sent to, to recover a man of a leprosy? 2 Kings v. 7 . Christ proved himself God, by recovering many from the leprosy, and authorizing his disciples, in his name, to do so too ( ch. x. 8 ), and it is put among the proofs of his being the Messiah, ch. xi. 5 . He also showed himself to be the Saviour of his people from their sins; for though every disease is both the fruit of sin, and a figure of it, as the disorder of the soul, yet the leprosy was in a special manner so; for it contracted such a pollution, and obliged to such a separation from holy things, as no other disease did; and therefore in the laws concerning it ( Lev. xiii. and xiv. ), it is treated, not as a sickness, but as an uncleanness; the priest was to pronounce the party clean or unclean, according to the indications: but the honour of making the lepers clean was reserved for Christ, who was to do it as the High Priest of our profession; he comes to do that which the law could not do, in that it was weak through the flesh, Rom. viii. 3 . The law discovered sin (for by the law is the knowledge of sin), and pronounced sinners unclean; it shut them up ( Gal. iii. 23 ), as the priest did the leper, but could go no further; it could not make the comers thereunto perfect. But Christ takes away sin; cleanses us from it, and so perfecteth for ever them that are sanctified. Now here we have, I. The leper's address to Christ. If this happened, as it is here placed, after the sermon on the mount, we may suppose that the leper, though shut out by his disease from the cities of Israel, yet got within hearing of Christ's sermon, and was encouraged by it to make his application to him; for he that taught as one having authority, could heal so; and therefore he came and worshipped him, as one clothed with a divine power. His address is, Lord, if thou wilt, thou canst make me clean. The cleaning of him may be considered, 1. As a temporal mercy; a mercy to the body, delivering it from a disease, which, though it did not threaten life, embittered it. And so it directs us, not only to apply ourselves to Christ, who has power over bodily diseases, for the cure of them, but it also teaches us in what manner to apply ourselves to him; with an assurance of his power, believing that he is as able to cure diseases now, as he was when on earth, but with a submission to his will; Lord, if thou wilt, thou canst. As to temporal mercies, we cannot be so sure of God's will to bestow them, as we may of his power, for his power in them is unlimited by a regard to his glory and our good: when we cannot be sure of his will, we may be sure of his wisdom and mercy, to which we may cheerfully refer ourselves; Thy will be done: and this makes the expectation easy, and the event, when it comes, comfortable. 2. As a typical mercy. Sin is the leprosy of the soul; it shuts us out from communion with God, to which that we maybe restored, it is necessary that we be cleansed from this leprosy, and this ought to be our great concern. Now observe, It is our comfort when we apply ourselves to Christ, as the great Physician, that if he will, he can make us clean; and we should, with an humble, believing boldness, go to him and tell him so. That is, (1.) We must rest ourselves upon his power; we must be confident of this, that Christ can make us clean. No guilt is so great but that there is a sufficiency in his righteousness to atone for it; no corruption so strong, but there is a sufficiency in his grace to subdue it. God would not appoint a physician to his hospital that is not par negotio—every way qualified for the undertaking. (2.) We must recommend ourselves to his pity; we cannot demand it as a debt, but we must humbly request it as a favour; " Lord, if thou wilt. I throw myself at thy feet, and if I perish, I will perish there." II. Christ's answer to this address, which was very kind, v. 3 . 1. He put forth his hand and touched him. The leprosy was a noisome, loathsome disease, yet Christ touched him; for he did not disdain to converse with publicans and sinners, to do them good. There was a ceremonial pollution contracted by the touch of a leper; but Christ would show, that when he conversed with sinners, he was in no danger of being infected by them, for the prince of this world had nothing in him. If we touch pitch, we are defiled; but Christ was separate from sinners, even when he lived among them. 2. He said, I will, be thou clean. He did not say, as Elisha to Naaman, Go, wash in Jordan; did not put him upon a tedious, troublesome, chargeable course of a physic, but spake the word and healed him. (1.) Here is a word of kindness, I will; I am as willing to help thee, as thou art to be helped. Note, They who by faith apply themselves to Christ for mercy and grace, may be sure that he is willing, freely willing, to give them the mercy and grace they come to him for. Christ is a Physician, that does not need to be sought for, he is always in the way; does not need to be urged, while we are yet speaking, he hears; does not need to be feed, he heals freely, not for price nor reward. He has given all possible demonstration, that he is as willing as he is able to save sinners. (2.) A word of power, Be thou clean. Both a power of authority, and a power of energy, are exerted in this word. Christ heals by a word of command to us; Be thou clean; "Be willing to be clean, and use the means; cleanse thyself from all filthiness;" but there goes along with this a word of command concerning us, a word that does the work; I will that thou be clean. Such a word as this is necessary to the cure, and effectual for it; and the Almighty grace which speaks it, shall not be wanting to those who truly desire it. III. The happy change hereby wrought: Immediately his leprosy was cleansed. Nature works gradually, but the God of nature works immediately; he speaks it, it is done; and yet he works effectually; he commands, and it stands fast. One of the first miracles Moses wrought, was curing himself of a leprosy ( Exod. iv. 7 ), for the priests under the law offered sacrifices first for their own sin; but one of Christ's first miracles was curing another of leprosy, for he had no sin of his own to atone for. IV. The after-directions Christ gave him. It is fit that they who are cured by Christ should ever after be ruled by him. 1. See thou tell no man; "Tell no man till thou has shown thyself to the priest, and he has pronounced thee clean; and so thou hast a legal proof, both that thou wast before a leper, and art now thoroughly cleansed." Christ would have his miracles to appear in their full light and evidence, and not to be published till they could appear so. Note, They that preach the truths of Christ should be able to prove them; to defend what they preach, and convince gainsayers. "Tell no man, till thou hast showed thyself to the priest, lest if he hear who cured thee, he should out of spite deny to give thee a certificate of the cure, and so keep thee under confinement." Such were the priests in Christ's time, that they who had any thing to do with them had need to have been as wise as serpents. 2. Go show thyself to the priest, according to the law, Lev. xiv. 2 . Christ took care to have the law observed, lest he should give offence, and to show that he will have order kept up, and good discipline and respect paid to those that are in office. It may be of use to those that are cleansed of their spiritual leprosy, to have recourse to Christ's ministers, and to open their case to them, that they may assist them in their enquiries into their spiritual state, and advise, and comfort, and pray for them. 3. Offer the gift that Moses commanded, in token of thankfulness to God, and recompence to the priest for his pains; and this for a testimony unto them; either, (1.) Which Moses commanded for a testimony: the ceremonial laws were testimonies of God's authority over them, care of them, and of that grace which should afterwards be revealed. Or, (2.) "Do thou offer it for a testimony, and let the priest know who cleansed thee, and how; and it shall be a testimony, that there is one among them who does that which the high priest cannot do. Let it remain upon record as a witness of my power, and a testimony for me to them, if they will use it and improve it; but against them, if they will not:" for so Christ's word and works are testimonies.

A leper came - Leprosies in those countries were seldom curable by natural means, any more than palsies or lunacy. Probably this leper, though he might not mix with the people, had heard our Lord at a distance. Mark 1:40; Luke 5:12.

There came a leper. No disease with which the human family has been afflicted, has been more dreadful than that which is often mentioned in the Bible as the leprosy. It first exhibits itself on the surface of the skin. The appearance is not always the same, but it commonly resembles the spot made by the puncture of a pin, or the pustules of a ring-worm. The spots generally make their appearance very suddenly. Perhaps its appearance might be hastened by any sudden passion, as fear or anger. See Nu 12:10, 2Chr 26:19. The spots commonly exhibit themselves, at first, on the face, about the nose and eyes, and increase in size a number of years, till they become as large as a pea or a bean. There are three kinds of leprosy, distinguished by the appearance of the spots--the white, the black, and the red leprosy. These spots, though few at first, gradually spread till they cover the whole body. But though the appearance of the disease is at first in the skin, yet it is deeply seated in the bones, and marrow, and joints of the body. We have reason to suppose that, in children, it is concealed in the system for a number of years, till they arrive at the age of puberty; and in adults for three or four years, till at last it gives fearful indications on the skin of its having gained a well-rooted and permanent existence. A leprous person may live twenty, or thirty, or even fifty years, if he received the disease at his birth, but they will be years of indescribable misery. The bones and marrow are pervaded with the disease. The malady advances, from one stage to another, with slow and certain ruin. "Life still lingers amidst the desolation;" the joints, and hands, and feet, lose their power; and the body collapses, or falls together, in a form hideous and awful. There is a form of the disease in which it commences at the extremities: the joints separate; the fingers, toes, and other members, one by one, fall off; and the malady thus gradually approaches the seat of life. The wretched victim is thus doomed to see himself dying piece-meal, assured that no human power can arrest, for a moment, the silent and steady march of this foe to the seat of life. This disease is contagious and hereditary. It is easily communicated from one to another, and is transmitted to the third and fourth generation. The last generation that is afflicted with it commonly exhibits the symptoms by decayed teeth, and fetid breath, and diseased complexion. Moses gave particular directions by which the real leprosy was to be distinguished from other diseases. See Lev 13:1 and following. The leprous person was, in order to avoid contagion, very properly separated from the congregation. The inspection of the disease was committed to the priest; and a declaration, on his part, that the person was healed, was sufficient evidence to restore the afflicted man to the congregation. It was required, also, that the leprous person should bring an offering to the priest of two birds, commonly doves, one of which was slain, and the other dismissed. See Lev 14:1 and following. In compliance with the laws of the land, Jesus directed the man that he had healed to make the customary offering, and to obtain the testimony of the priest that he was healed. The leprosy has once, and but once appeared in America. This loathsome and most painful disease has, in all other instances, been confined to the old world, and chiefly to the eastern nations. It is matter of profound gratitude to a benignant God, that this scourge has been permitted but once to visit the new world. That awful calamity was in the island of Guadaloupe, in the West Indies, about the year 1730; and is thus described by an eye witness, M. Peyssanel: "Its commencement is imperceptible. There appear only some few white spots on the skin. At first they are attended with no pain or inconvenience; but no means whatever will remove them. The disease imperceptibly increases for many years. The spots become larger, and spread over the whole body. When the disease advances, the upper part of the nose swells, the nostrils become enlarged, and the nose itself soft. Tumours appear on the jaws; the eyebrows swell; the ears become thick; the points of the fingers, as also the feet and the toes, swell; the nails become scaly; the joints of the hands and feet separate, and drop off. In the last stage of the disease the patient becomes a hideous spectacle, and falls to pieces." Worshipped him. Bowed down before him, to show him respect. Mt 2:2. If thou wilt. This was an exhibition of great faith, and also an acknowledgment of his dependence on the will of Jesus, in order to be healed. So every sinner must come. He must feel that Jesus can save him. He must also feel that he has no claim on him; that it depends on his sovereign will; and must cast himself at his feet with the feelings of the leper:-- "I can but perish if I go; I am resolved to try: For if I stay away, I know I shall for ever die." Happily, no one ever came to Jesus with this feeling who was not received, and pardoned. Make me clean. Heal me. The leprosy was regarded as an unclean and disgusting disease. To be healed, therefore, was expressed by being cleansed from it. (s) "leper" Mk 1:40, Lk 5:12

And Jesus--touched him. It was an offence to the Jews to touch a leprous person, and was regarded as making him who did it ceremonially impure, Lev 13:3. The act of putting forth his hand and touching him, therefore, expressed the intention of Jesus to cure him, and was a pledge that he was, in fact, already cured.

See thou tell no man - Perhaps our Lord only meant here, Not till thou hast showed thyself to the priest - who was appointed to inquire into the case of leprosy. But many others he commanded, absolutely, to tell none of tho miracles he had wrought upon them. And this he seems to have done, chiefly for one or more of these reasons: To prevent the multitude from thronging him, in the manner related Mark 1:45. To fulfil the prophecy, Isaiah 42:1, that he would not be vain or ostentatious. This reason St. Matthew assigns, Matt 12:17, &c. To avoid the being taken by force and made a king, John 6:15. And, That he might not enrage the chief priests, scribes, and Pharisees, who were the most bitter against him, any more than was unavoidable, Matt 16:20,21. For a testimony - That I am the Messiah; to them - The priests, who otherwise might have pleaded want of evidence. Lev 14:2.

See thou tell no man. This command is to be understood as extending only to the time until he had made the proper representation to the priest. It was his duty to hasten to him immediately; not to delay by talking about it, but as the first thing to obey the laws of God, and make proper acknowledgments to him by an offering. The place where this cure was wrought was in Galilee, a distance of forty or fifty miles from Jerusalem; and it was his duty to make haste to the residence of the priest, and obtain his sanction to the reality of the cure. Perhaps, also, Christ was apprehensive that the report would go before the man, if he delayed, and the priest, through opposition to Jesus, might pronounce it an imposition. A testimony unto them. Not to the priest, but to the people. Show thyself to the priest, and get his testimony to the reality of the cure, as a proof to the people that the healing is genuine. It was necessary that he should have that testimony before he could be received to the congregation, or allowed to mingle with the people. Having this, he would be, of course, restored to the privileges of social and religious life, and the proof of the miracle, to the people, would be put beyond a doubt. (t) "See thou tell" Mt 9:30, Mk 5:43 (u) "Moses commanded" Lev 14:3

There came to him a centurion - A captain of a hundred Roman soldiers. Probably he came a little way toward him, and then went back. He thought himself not worthy to come in person, and therefore spoke the words that follow by his messengers. As it is not unusual in all languages, so in the Hebrew it is peculiarly frequent, to ascribe to a person himself the thing which is done, and the words which are spoken by his order. And accordingly St. Matthew relates as said by the centurion himself, what others said by order from him. An instance of the same kind we have in the case of Zebedee's children. From St. Matthew, Mt 20:20, we learn it was their mother that spoke those words, which, Mark 10:35,37, themselves are said to speak; because she was only their mouth. Yet from ver. 13, Mt 8:13, Go thy way home, it appears he at length came in person, probably on hearing that Jesus was nearer to his house than he apprehended when he sent the second message by his friends. Luke 7:1.

Capernaum. Mt 4:13. There came unto him a centurion. A centurion was a commander of a hundred men, in the Roman armies. Judea was a Roman province, and garrisons were kept there to preserve the people in subjection. This man was probably by birth a pagan. See Mt 8:10. (v) "a centurion" Lk 7:2

Christ Heals the Centurion's Servant. 5 And when Jesus was entered into Capernaum, there came unto him a centurion, beseeching him, 6 And saying, Lord, my servant lieth at home sick of the palsy, grievously tormented. 7 And Jesus saith unto him, I will come and heal him. 8 The centurion answered and said, Lord, I am not worthy that thou shouldest come under my roof: but speak the word only, and my servant shall be healed. 9 For I am a man under authority, having soldiers under me: and I say to this man, Go, and he goeth; and to another, Come, and he cometh; and to my servant, Do this, and he doeth it. 10 When Jesus heard it, he marvelled, and said to them that followed, Verily I say unto you, I have not found so great faith, no, not in Israel. 11 And I say unto you, That many shall come from the east and west, and shall sit down with Abraham, and Isaac, and Jacob, in the kingdom of heaven. 12 But the children of the kingdom shall be cast out into outer darkness: there shall be weeping and gnashing of teeth. 13 And Jesus said unto the centurion, Go thy way; and as thou hast believed, so be it done unto thee. And his servant was healed in the selfsame hour. We have here an account of Christ's curing the centurion's servant of a palsy. This was done at Capernaum, where Christ now dwelt, ch. iv. 13 . Christ went about doing good, and came home to do good too; every place he came to was the better for him. The persons Christ had now to do with were, 1. A centurion; he was a supplicant, a Gentile, a Roman, an officer of the army; probably commander-in-chief of that part of the Roman army which was quartered at Capernaum, and kept garrison there. (1.) Though he was a soldier (and a little piety commonly goes a great way with men of that profession), yet he was a godly man; he was eminently so. Note, God has his remnant among all sorts of people. No man's calling or place in the world will be an excuse for his unbelief and impiety; none shall say in the great day, I had been religious, if I had not been a soldier; for such there are among the ransomed of the Lord. And sometimes where grace conquers the unlikely, it is more than a conqueror; this soldier that was good, was very good. (2.) Though he was a Roman soldier, and his very dwelling among the Jews was a badge of their subjection to the Roman yoke, yet Christ, who was King of the Jews, favoured him; and therein has taught us to do good to our enemies, and not needlessly to interest ourselves in national enmities. (3.) Though he was a Gentile, yet Christ countenanced him. It is true, he went not to any of the Gentile towns (it was the land of Canaan that was Immanuel's land, Isa. viii. 8 ), yet he received addresses from Gentiles; now good old Simeon's word began to be fulfilled, that he should be a light to lighten the Gentiles, as well as the glory of his people Israel. Matthew, in annexing this cure to that of the leper, who was a Jew, intimates this; the leprous Jews Christ touched and cured, for he preached personally to them; but the paralytic Gentiles he cured at a distance; for to them he did not go in person, but sent his word and healed them; yet in them he was more magnified. 2. The centurion's servant; he was the patient. In this also it appears, that there is no respect of persons with God; for in Christ Jesus, as there is neither circumcision nor uncircumcision, so there is neither bond nor free. He is as ready to heal the poorest servant, as the richest master; for himself took upon him the form of a servant, to show his regard to the meanest. Now in the story of the cure of this servant, we may observe an intercourse or interchanging of graces, very remarkable between Christ and the centurion. See here, I. The grace of the centurion working towards Christ. Can any good thing come out of a Roman soldier? any thing tolerable, much less any thing laudable? Come and see, and you will find abundance of good coming out of this centurion that was eminent and exemplary. Observe, 1. His affectionate address to Jesus Christ, which speaks, (1.) A pious regard to our great Master, as one able and willing to succour and relieve poor petitioners. He came to him beseeching him, not as Naaman the Syrian (a centurion too) came to Elisha, demanding a cure, taking state, and standing upon points of honour; but with cap in hand as a humble suitor. By this it seems that he saw more in Christ than appeared at first view; saw that which commanded respect, though to those who looked no further, his visage was marred more than any man's. The officers of the army, being comptrollers of the town, no doubt made a great figure, yet he lays by the thoughts of his post of honour, when he addresses himself to Christ, and comes beseeching him. Note, the greatest of men must turn beggars, when they have to do with Christ. He owns Christ's sovereignty, in calling him Lord, and referring the case to him, and to his will, and wisdom, by a modest remonstrance, without any formal and express petition. He knew he had to do with a wise and gracious Physician, to whom the opening of the malady was equivalent to the most earnest request. A humble confession of our spiritual wants and diseases shall not fail of an answer of peace. Pour out thy complaint, and mercy shall be poured out. (2.) A charitable regard to his poor servant. We read of many that came to Christ for their children, but this is the only instance of one that came to him for a servant: Lord, my servant lieth at home sick. Note, it is the duty of masters to concern themselves for their servants, when they are in affliction. The palsy disabled the servant for his work, and made him as troublesome and tedious as any distemper could, yet he did not turn him away when he was sick (as that Amalekite did his servants, 1 Sam. xxx. 13 ), did not send him to his friends, not let him lie by neglected, but sought out the best relief he could for him; the servant could not have done more for the master, than the master did here for the servant. The centurion's servants were very dutiful to him ( v. 9 ), and here we see what made them so; he was very kind to them, and that made them the more cheerfully obedient to him. As we must not despise the cause of our servants, when they contend with us ( Job xxxi. 13 , 15 ), so we must not despise their case when God contends with them; for we are made in the same mould, by the same hand, and stand upon the same level with them before God, and must not set them with the dogs of our flock. The centurion applies not to witches or wizards for his servant, but to Christ. The palsy is a disease in which the physician's skill commonly fails; it was therefore a great evidence of his faith in the power of Christ, to come to him for a cure, which was above the power of natural means to effect. Observe, How pathetically he represents his servant's case as very sad; he is sick of the palsy, a disease which commonly makes the patient senseless of pain, but this person was grievously tormented; being young, nature was strong to struggle with the stroke, which made it painful. (It was not paralysis simplex, but scorbutica ). We should thus concern ourselves for the souls of our children, and servants, that are spiritually sick of the palsy, the dead-palsy, the dumb palsy; senseless of spiritual evils, inactive in that which is spiritually good, and bring them to the means of healing and health. 2. Observe his great humility and self-abasement. After Christ had intimated his readiness to come and heal his servants ( v. 7 ), he expressed himself with the more humbleness of mind. Note, Humble souls are made more humble, by Christ's gracious condescensions to them. Observe what was the language of his humility; Lord, I am not worthy that thou shouldest come under my roof ( v. 8 ), which speaks mean thought of himself, and high thoughts of our Lord Jesus. He does not say, "My servant is not worthy that thou shouldest come into his chamber, because it is in the garret;" But I am not worthy that thou shouldest come into my house. The centurion was a great man, yet he owned his unworthiness before God. Note, Humility very well becomes persons of quality. Christ now made but a mean figure in the world, yet the centurion, looking upon him as a prophet, yea, more than a prophet, paid him this respect. Note, We should have a value and veneration for what we see of God, even in those who, in outward condition, are every way our inferiors. The centurion came to Christ with a petition, and therefore expressed himself thus humbly. Note, In all our approaches to Christ, and to God through Christ, it becomes us to abase ourselves, and to lie low in the sense of our own unworthiness, as mean creatures and as vile sinners, to do any thing for God, to receive any good from him, or to have any thing to do with him. 3. Observe his great faith. The more humility the more faith; the more diffident we are of ourselves, the stronger will be our confidence in Jesus Christ. He had an assurance of faith not only that Christ could cure his servant, but, (1.) That he could cure him at a distance. There needed not any physical contact, as in natural operations, nor any application to the part affected; but the cure, he believed, might be wrought, without bringing the physician and patient together. We read afterwards of those, who brought the man sick of the palsy to Christ, through much difficulty, and set him before him; and Christ commended their faith for a working faith. This centurion did not bring his man sick of the palsy, and Christ commended his faith for a trusting faith: true faith is accepted of Christ, though variously appearing: Christ puts the best construction upon the different methods of religion that people take, and thereby has taught us to do so too. This centurion believed, and it is undoubtedly true, that the power of Christ knows no limits, and therefore nearness and distance are alike to him. Distance of place cannot obstruct either the knowing or working of him that fills all places. Am I a God at hand, says the Lord, and not a God afar off? Jer. xxiii. 23 . (2.) That he could cure him with a word, not send him a medicine, much less a charm; but speak the word only, and I do not question but my servant shall be healed. Herein he owns him to have a divine power, an authority to command all the creatures and powers of nature, which enables him to do whatsoever he pleases in the kingdom of nature; as at first he raised that kingdom by an almighty word, when he said, Let there be light. With men, saying and doing are two things; but not so with Christ, who is therefore the Arm of the Lord, because he is the eternal Word. His saying, Be ye warmed and filled ( Jam. ii. 16 ), and healed, warms, and fills and heals. The centurion's faith in the power of Christ he here illustrates by the dominion he had, as a centurion, over his soldiers, as a master over his servants; he says to one, Go, and he goes, &c. They were all at his beck and command, so as that he could by them execute things at a distance; his word was a law to them— dictum factum; well-disciplined soldiers know that the commands of their officers are not to be disputed, but obeyed. Thus could Christ speak, and it is done; such a power had he over all bodily diseases. The centurion had this command over his soldiers, though he was himself a man under authority; not a commander-in-chief, but a subaltern officer; much more had Christ this power, who is the supreme and sovereign Lord of all. The centurion's servants were very obsequious, would go and come at every the least intimation of their master's mind. Now, [1.] Such servants we all should be to God: we must go and come at his bidding, according to the directions of his word, and the disposals of his providence; run where he sends us, return when he remands us, and do what he appoints. What saith my Lord unto his servant? When his will crosses our own, his must take place, and our own be set aside. [2.] Such servants bodily diseases are to Christ. They seize us when he sends them; they leave us when he calls them back; they have that effect upon us, upon our bodies, upon our souls, that he orders. It is a matter of comfort to all that belong to Christ, for whose good his power is exerted and engaged, that every disease has his commission, executes his command, is under his control, and is made to serve the intentions of his grace. They need not fear sickness, nor what it can do, who see it in the hand of so good a Friend. II. Here is the grace of Christ appearing towards this centurion; for to the gracious he will show himself gracious. 1. He complies with his address at the first word. He did but tell him his servant's case, and was going on to beg a cure, when Christ prevented him, with this good word, and comfortable word, I will come and heal him ( v. 7 ); not I will come and see him —that had evinced him a kind Saviour; but, I will come and heal him —that shows him a mighty, an almighty Saviour; it was a great word, but no more than he could make good; for he has healing under his wings; his coming is healing. They who wrought miracles by a derived power, did not speak thus positively, as Christ did, who wrought them by his own power, as one that had authority. When a minister is sent for to a sick friend, he can but say, I will come and pray for him; but Christ says, I will come and heal him: it is well that Christ can do more for us than our ministers can. The centurion desired he would heal his servant; he says, I will come and heal him; thus expressing more favour than he did either ask or think of. Note, Christ often outdoes the expectations of poor supplicants. See an instance of Christ's humility, that he would make a visit to a poor soldier. He would not go down to see a nobleman's sick child, who insisted upon his coming down ( John iv. 47-49 ), but he proffers to go down to see a sick servant; thus does he regard the low estate of his people, and give more abundant honour to that part which lacked. Christ's humility, in being willing to come, gave an example to him, and occasioned his humility, in owning himself unworthy to have him come. Note, Christ's gracious condescensions to us, should make us the more humble and self-abasing before him. 2. He commends his faith, and takes occasion from it to speak a kind word of the poor Gentiles, v. 10-12 . See what great things a strong but self-denying faith can obtain from Jesus Christ, even of general and public concern. (1.) As to the centurion himself; he not only approved him and accepted him (that honour have all true believers), but he admired him and applauded him: that honour great believers have, as Job; there is none like unto him in the earth. [1.] Christ admired him, not for his greatness, but for his graces. When Jesus heard it, he marvelled; not as if it were to him new and surprising, he knew the centurion's faith, for he wrought it; but it was great and excellent, rare and uncommon, and Christ spoke of it as wonderful, to teach us what to admire; not worldly pomp and decorations, but the beauty of holiness, and the ornaments which are in the sight of God of great price. Note, The wonders of grace should affect us more than the wonders of nature or providence, and spiritual attainments more than any achievements in this world. Of those that are rich in faith, not of those that are rich in gold and silver, we should say that they have gotten all this glory, Gen. xxx. 1 . But whatever there is admirable in the faith of any, it must redound to the glory of Christ, who will shortly be himself admired in all them that believe, as having done in and for them marvellous things. [2.] He applauded him in what he said to them that followed. All believers shall be, in the other world, but some believers are, in this world, confessed and acknowledged by Christ before men, in his eminent appearances for them and with them. Verily, I have not found so great faith, no, not in Israel. Now this speaks, First, Honour to the centurion; who, though not a son of Abraham's loins, was an heir of Abraham's faith, and Christ found it so. Note, The thing that Christ seeks is faith, and wherever it is, he finds it, though but as a grain of mustard-seed. He had not found so great faith, all things considered, and in proportion to the means; as the poor widow is said to cast in more than they all, Luke xxi. 3 . Though the centurion was a Gentile, yet he was thus commended. Note, We must be so far from grudging, that we must be forward, to give those their due praise, that are not within our denomination or pale. Secondly, It speaks shame to Israel, to whom pertained the adoption, the glory, the covenants, and all the assistances and encouragements of faith. Note, When the Son of man comes, he finds little faith, and, therefore, he finds so little fruit. Note, the attainments of some, who have had but little helps for their souls, will aggravate the sin and ruin of many, that have had great plenty of the means of grace, and have not made a good improvement of them. Christ said this to those that followed him, if by any means he might provoke them to a holy emulation, as Paul speaks, Rom. xi. 14 . They were Abraham's seed; in jealousy for that honour, let them not suffer themselves to be outstripped by a Gentile, especially in that grace for which Abraham was eminent. (2.) As to others. Christ takes occasion from hence to make a comparison between Jews and Gentiles, and tells them two things, which could not but be very surprising to them who had been taught that salvation was of the Jews. [1.] That a great many of the Gentiles should be saved, v. 11 . The faith of the centurion was but a specimen of the conversion of the Gentiles, and a preface to their adoption into the church. This was a topic our Lord Jesus touched often upon; he speaks it with assurance; I say unto you, "I that know all men;" and he could not say any thing more pleasing to himself, or more displeasing to the Jews; an intimation of this kind enraged the Nazarenes against him, Luke iv. 27 . Christ gives us here an idea, First, of the persons that shall be saved; many from the east and the west: he had said ( ch. vii. 14 ), Few there be that find the way of life; and yet here many shall come. Few at one time, and in one place; yet, when they come altogether, they will be a great many. We now see but here and there one brought to grace; but we shall shortly see the Captain of our salvation bringing many sons to glory, Heb. ii. 10 . He will come with ten thousands of his saints ( Jude 14 ), with such a company as no man can number ( Rev. vii. 9 ); with nations of them that are saved, Rev. xxi. 24 . They shall come from the east and from the west; places far distant from each other; and yet they shall all meet at the right hand of Christ, the Centre of their unity. Note, God has his remnant in all places; from the rising of the sun, to the going down of the same, Mal. i. 11 . The elect will be gathered from the four winds, ch. xxiv. 31 . They are sown in the earth, some scattered in every corner of the field. The Gentile world lay from east to west, and they are especially meant here; though they were strangers to the covenant of promise now, and had been long, yet who knows what hidden ones God had among them then? As in Elijah's time in Israel ( 1 Kings xix. 14 ), soon after which they flocked into the church in great multitudes, Isa. lx. 3, 4 . Note, When we come to heaven, as we shall miss a great many there, that we thought had been going thither, so we shall meet a great many there, that we did not expect. Secondly, Christ gives us an idea of the salvation itself. They shall come, shall come together, shall come together to Christ, 2 Thess. ii. 1 . 1. They shall be admitted into the kingdom of grace on earth, into the covenant of grace made with Abraham, Isaac, and Jacob; they shall be blessed with faithful Abraham, whose blessing comes upon the Gentiles, Gal. iii. 14 . This makes Zaccheus a son of Abraham, Luke xix. 9 . 2. They shall be admitted into the kingdom of glory in heaven. They shall come cheerfully, flying as doves to their windows; they shall sit down to rest from their labours, as having done their day's work; sitting denotes continuance: while we stand, we are going; where we sit, we mean to stay; heaven is a remaining rest, it is a continuing city; they shall sit down, as upon a throne ( Rev. iii. 21 ); as at a table; that is the metaphor here; they shall sit down to be feasted; which denotes both fulness of communication, and freedom and familiarity of communion, Luke xxii. 30 . They shall sit down with Abraham. They who in this world were ever so far distant from each other in time, place, or outward condition, shall all meet together in heaven; ancients and moderns, Jews and Gentiles, rich and poor. The rich man in hell sees Abraham, but Lazarus sits down with him, leaning on his breast. Note, Holy society is a part of the felicity of heaven; and they on whom the ends of the world are come, and who are most obscure, shall share in glory with the renowned patriarchs. [2.] That a great many of the Jews should perish, v. 12 . Observe, First, A strange sentence passed; The children of the kingdom shall be cast out; the Jews that persist in unbelief, though they were by birth children of the kingdom, yet shall be cut off from being members of the visible church: the kingdom of God, of which they boasted that they were the children, shall be taken from them, and they shall become not a people, not obtaining mercy, Rom. xi. 20 ; ix. 31 . In the great day it will not avail men to have been children of the kingdom, either as Jews or as Christians; for men will then be judged, not by what they were called, but by what they were. If children indeed, then heirs; but many are children in profession, in the family, but not of it, that will come short of the inheritance. Being born of professing parents denominates us children of the kingdom; but if we rest in that, and have nothing else to show for heaven but that, we shall be cast out. Secondly, A strange punishment for the workers of iniquity described; They shall be cast into outer darkness, the darkness of those that are without, of the Gentiles that were out of the church; into that the Jews were cast, and into worse; they were blinded, and hardened, and filled with terrors, as the apostle shows, Rom. xi. 8-10 . A people so unchurched and given up to spiritual judgments, are in utter darkness already: but it looks further, to the state of damned sinners in hell, to which the other is a dismal preface. They shall be cast out from God, and all true comfort, and cast into darkness. In hell there is fire, but no light; it is utter darkness; darkness in extremity; the highest degree of darkness, without any remainder, or mixture, or hope, of light; not the least gleam or glimpse of it; it is darkness that results from their being shut out of heaven, the land of light; they who are without, are in the regions of darkness; yet that is not the worst of it, there shall be weeping and gnashing of teeth. 1. In hell there will be great grief, floods of tears shed to no purpose; anguish of spirit preying eternally upon the vitals, in the sense of the wrath of God, is the torment of the damned. 2. Great indignation: damned sinners will gnash their teeth for spite and vexation, full of the fury of the Lord; seeing with envy the happiness of others, and reflecting with horror upon the former possibility of their own being happy, which is now past. 3. He cures his servant. He not only commends his application to him, but grants him that for which he applied, which was a real answer, v. 13 . Observe, (1.) What Christ said to him: he said that which made the cure as great a favour to him as it was to his servant, and much greater; As thou hast believed, so be it done to thee. The servant got a cure of his disease, but the master got the confirmation and approbation of his faith. Note, Christ often gives encouraging answers to his praying people, when they are interceding for others. It is kindness to us, to be heard for others. God turned the captivity of Job, when he prayed for his friends, Job xlii. 10 . It was a great honour which Christ put upon this centurion, when he gave him a blank, as it were; Be it done as thou believest. What could he have more? Yet what was said to him is said to us all, Believe, and ye shall receive; only believe. See here the power of Christ, and the power of faith. As Christ can do what he will, so an active believer may have what he will from Christ; the oil of grace multiplies, and stays not till the vessels of faith fail. (2.) What was the effect of this saying: the prayer of faith was a prevailing prayer, it ever was so, and ever will be so; it appears, by the suddenness of the cure, that it was miraculous: and by its coincidence with Christ's saying, that the miracle was his; he spake, and it was done; and this was a proof of his omnipotence, that he has a long arm. It is the observation of a learned physician, that the diseases Christ cured were chiefly such as were the most difficult to be cured by any natural means, and particularly the palsy. Omnis paralysis, præsertim vetusta, aut incurabilis est, aut difficilis curatu, etiam pueris: atque soleo ego dicere, morbos omnes qui Christo curandi fuerunt propositi, difficillimos sua matura curatu esse—Every kind of palsy, especially of long continuance, is either incurable, or is found to yield with the utmost difficulty to medical skill, even in young subjects; so that I have frequently remarked, that all the diseases which were referred to Christ for cure appear to have been of the most obstinate and hopeless kind. Mercurialis De Morbis Puerorum, lib. 2. cap. 5.

Sick of the palsy. Mt 4:24. The particular form which the palsy assumed is not mentioned. It seems it was a violent attack. Perhaps it was the painful form which produced violent cramps, and which immediately endangered his life.

The centurion answered - By his second messengers.

I am not worthy, etc. This was an expression of great humility. It refers doubtless to his view of his personal unworthiness, and not merely to the fact that he was a Gentile. It was the expression of a humble spirit; a conviction of the great dignity and power of the Saviour, and a belief that he was so unlike him, that he was not fit that the Son of God should come into his dwelling. So every truly penitent sinner feels--a feeling which is appropriate when he comes to Christ. (w) "not worthy" Ps 10:17, Lk 15:19,21 (x) "the word only" Ps 33:9, 107:20

For I am a man under authority - I am only an inferior officer: and what I command, is done even in my absence: how much more what thou commandest, who art Lord of all!

I am a man, etc. He had full confidence in the ability of Jesus to heal his servant, and requested him simply to give the command. This request he presented in a manner appropriate to a soldier. I am a man, says he, under authority. That is, I am subject to the commands of others, and know how to obey. I have also under me soldiers who are accustomed to obedience. I say to one, go, and he goes; and to another, come, and he comes. I am prepared, therefore, to believe that your commands will be obeyed. As these obey me, so do diseases, storms, and seas obey you. If men obey me, who am an inferior officer, subject to another, how much more shall diseases obey you--the original Source of power-- having control over all things! He asked, therefore, simply that Christ would give commandment, and he felt assured he would be obeyed.

I have not found so great faith, no, not in Israel - For the centurion was not an Israelite.

I have not found so great faith. The word faith, here, means confidence, or belief that Christ had power to heal his servant. It does not of necessity imply that he had saving faith; though from the connexion, and the spirit manifested, it seems probable that he had. If this was so, then he was the first Gentile convert to Christianity, and was a very early illustration of what was more dearly revealed afterwards, that the heathen were to be brought to the knowledge of the truth. Jesus---marvelled. Or wondered at his faith; or deemed it remarkable. Not in Israel. Israel was a name given to Jacob, ( Gen 32:28,29 ) because, as a prince, he had power with God; because he persevered in wrestling with the angel that met him, and obtained the blessing. The name is derived from two Hebrew words, signifying Prince and God. He was one of the patriarchs; a progenitor of the Jewish nation; and the names Israel and Israelites were given to them as the name Romans was in honour of Romulus; and the name Americans after Americus Vespuccius. It was given to the whole nation till the time of Jeroboam, when only the ten tribes that revolted received the name, probably because they were a majority of the nation. After the captivity of Babylon, it was given to all the Jews indiscriminately. See Mt 10:6, Acts 7:42; Heb 8:8, Mk 15:32. It here means, "I have not found such an instance of confidence among the Jews." (y) "no, not in all Israel" Mt 15.28

Many from the farthest parts of the earth shall embrace the terms and enjoy the rewards of the Gospel covenant established with Abraham. But the Jews, who have the first title to them, shall be shut out from the feast; from grace here, and hereafter from glory. Luke 13:29.

Many shall come from the east, etc. Jesus takes occasion, from the faith of a Roman centurion, to state this conversion would not be solitary; that many pagans--many from the east and west-- would be converted to the gospel, and be saved, as Abraham, Isaac, and Jacob were. The phrase "from the east and from the west," in the Scripture, is used to denote the whole world, Isa 45:6, 59:19. The phrase, shall sit down, in the original, refers to the manner of sitting at meals, Mt 23:6 and the enjoyments of heaven are described under the similitude of a feast or banquet--a very common manner of speaking of it, Mt 26:29, Lk 14:15, 22:30. It is used here to denote felicity, enjoyment, or honour. To sit with those distinguished men was an honour, and would be expressive of great felicity. (z) "many shall come" Is 2:2,3, Lk 13:29, Acts 11:18, Eph 3:6, Rev 7:9

The outer darkness - Our Lord here alludes to the custom the ancients had of making their feast in the night time. Probably while he was speaking this, the centurion came in person. Matt 13:42,50; 22:13; 24:51; 25:30.

The children of the kingdom. That is, the children, or the people, who expected the kingdom; or to whom it properly belonged; or, in other words, the Jews. They supposed themselves peculiarly the favourites of heaven. They thought the Messiah would, enlarge their nation, and spread the triumphs of their kingdom. They called themselves, therefore, the children of the members of the kingdom of God, to the exclusion of the Gentiles. Our Saviour used the manner of speech to which they were accustomed, and said that many of the pagans would be saved, and many Jews lost. Shall be cast out into outer darkness, etc. This is an image of future punishment. It is not improbable that the image was taken from Roman dungeons or prisons. They were commonly constructed under-ground. They were shut out from the light of the sun. They were, of course, damp, dark, and unhealthy, and probably most filthy. Masters were in the habit of constructing such prisons for their slaves, where the unhappy prisoner, without light, or company, or comfort, spent his days and nights in weeping from grief, and in vainly gnashing his teeth from indignation. The image expresses the fact, that the wicked who are lost will be shut out from the light of heaven, and from peace, and joy; and hope; will be confined in gloomy darkness; will weep in hopeless grief; and gnash their teeth in indignation against God, and murmur against his justice. What a striking image of future woe! Go to a damp, dark, solitary, and squalid dungeon; see a miserable and enraged victim; add to his sufferings the idea of eternity, and then remember that this after all is but an image, a faint image, of hell! Mt 22:13. (a) "of the kingdom" Mt 7:22,23 (b) "be weeping" Mt 13:42,50

He was healed in that selfsame hour. This showed decisively the goodness and power of Jesus. No miracle could be more complete. There could be no imposition, or deception. This account, or one similar to this, is found in Lk 7:1-10. There has been a difference of opinion whether that was the same account, or whether a second centurion, encouraged by the success of the first, applied to our Saviour in a similar case and manner, and obtained the same success. In support of the supposition that they are different narratives, it is said that they disagree so far that it is impossible to reconcile them, and that it is not improbable that a similar occurrence might take place, and be attended with similar results. To a plain reader, however, the narratives appear to be the same. They agree in the character of the person, the place, and apparently the time; in the same substantial structure of the account, the expression of similar feelings, and the same answers, and the same result. It is very difficult to believe that all these circumstances would coincide in two different stories. They differ, however. Matthew says, that the centurion came himself. Luke says, that he at first sent elders of the Jews, and then his particular friends. He also adds, that he was friendly to the Jews, and had built them a synagogue. An infidel will ask, whether there is not here a palpable contradiction? In explanation of this, let it be remarked, (1.) that the fact that the centurion came himself is no evidence that others did not come also. It was in the city. The centurion was a great favourite, and had conferred on them many favours; and they would be anxious that the favour which he desired of Jesus should be granted. At his suggestion, or of their own accord, they might apply to Jesus, and press the subject upon him, and be anxious to represent the case as favourably as possible. All this was probably done, as it would be in any other city, in considerable haste and apparent confusion; and one observer might fix strongly on one circumstance, and another on another. It is not at all improbable that the same representation and request might be made both by the centurion and his friends. Matthew might have fixed his eye very strongly on the fact that the centurion came himself, and been particularly struck with his deportment; and Luke on the remarkable zeal shown by the friends of a heathen, the interest they took in his welfare, and the circumstance that he had done much for them. Full of these interesting circumstances, he might comparatively have overlooked the centurion himself. (2.) It was a maxim among the Jews, as it is now in law, that what a man does by another, he does himself. So Jesus is said to baptize, when he only baptized by his disciples. See Jn 4:1 Jn 19:1. Matthew was intent on the great leading facts of the cure. He was studious of brevity. He did not choose to explain the particular circumstances. He says that the centurion made the application, and received the answer, he does not say whether by himself, or by an agent. Luke explains particularly how it was done. There is no more contradiction, therefore, than there would be if it should be said of a man in a court of law, that he came and made application for a new trial, when the application was really made by his lawyer. Two men, narrating the fact, might exhibit the same variety that Matthew and Luke have done; and both be true. One thing is most clearly shown by this narrative, that this account was not invented by the evangelists for the sake of imposition. If it had been, they would have agreed in all the circumstances.

Peter's wife's mother - St. Peter was then a young man, as were all the apostles. Mark 1:29; Luke 4:38.

This account is contained also in Mk 1:29-31; and Lk 4:38,39. Mark adds that Simon and Andrew lived together, and that James and John went with them to the house. He adds, also, that before the miracle they spake to him about the sick person. The miracle was direct and complete. She was so completely restored as to attend them, and minister to them. The mention of " Peter's wife's mother," proves that Peter either then was or had been married. The fair and obvious interpretation is, that his wife was then living, comp. 1Cor 9:5; and 1Cor 9:15. Peter is claimed by the Roman Catholics to be the head of the church; and the vicegerent of Christ. The pope, according to their view, is the successor of this apostle. On what pretence do they maintain that it is wrong for priests to marry? Why did not Christ at once reject Peter from being an apostle for having a wife? How remarkable that he should be set up as the head of the church, and an example and a model to all who were to succeed him. But all this is human law, and is contrary to the New Testament. That Peter had a wife was no objection to his being an apostle, and marriage has been expressly declared to be "honourable in ALL," Heb 13:4. (c) "wife's mother laid" Mk 1:30,31, Lk 4:38,39

Peter's Wife's Mother Healed. 14 And when Jesus was come into Peter's house, he saw his wife's mother laid, and sick of a fever. 15 And he touched her hand, and the fever left her: and she arose, and ministered unto them. 16 When the even was come, they brought unto him many that were possessed with devils: and he cast out the spirits with his word, and healed all that were sick: 17 That it might be fulfilled which was spoken by Esaias the prophet, saying, Himself took our infirmities, and bare our sicknesses. They who pretend to be critical in the Harmony of the evangelists, place this passage, and all that follows to the end of ch. ix. before the sermon on the mount, according to the order which Mark and Luke observe in placing it. Dr. Lightfoot places only this passage before the sermon on the mount, and v. 18 , &c. after. Here we have, I. A particular account of the cure of Peter's wife's mother, who was ill of a fever; in which observe, 1. The case, which was nothing extraordinary; fevers are the most common distempers; but, the patient being a near relation of Peter's, it is recorded as an instance of Christ's peculiar care of, and kindness to, the families of his disciples. Here we find, (1.) That Peter had a wife, and yet was called to be an apostle of Christ; and Christ countenanced the marriage state, by being thus kind to his wife's relations. The church of Rome, therefore, which forbids ministers to marry, goes contrary to that apostle from whom they pretend to derive an infallibility. (2.) That Peter had a house, though Christ had not, v. 20 . Thus was the disciple better provided for than his Lord. (3.) That he had a house at Capernaum, though he was originally of Bethsaida; it is probably, he removed to Capernaum, when Christ removed thither, and made that his principal residence. Note, It is worth while to change our quarters, that we may be near to Christ, and have opportunities of converse with him. When the ark removes, Israel must remove and go after it. (4.) That he had his wife's mother with him in his family, which is an example to yoke-fellows to be kind to one another's relations as their own. Probably, this good woman was old, and yet was respected and taken care of, as old people ought to be, with all possible tenderness. (5.) That she lay ill of a fever. Neither the strength of youth, nor the weakness and coldness of age, will be a fence against diseases of this kind. The palsy was a chronical disease, the fever an acute disease, but both were brought to Christ. 2. The cure, v. 15 . (1.) How it was effected; He touched her hand; not to know the disease, as the physicians do, by the pulse, but to heal it. This was an intimation of his kindness and tenderness; he is himself touched with the feeling of our infirmities; it likewise shows the way of spiritual healing, by the exerting of the power of Christ with his word, and the application of Christ to ourselves. The scripture speaks the word, the Spirit gives the touch, touches the heart, touches the hand. (2.) How it was evidenced: this showed that the fever left her, she arose, and ministered to them. By this it appears, [1.] That the mercy was perfected. They that recover from fevers by the power of nature are commonly weak and feeble, and unfit for business a great while after; to show therefore that this cure was above the power of nature, she was immediately so well as to go about the business of the house. [2.] That the mercy was sanctified; and the mercies that are so are indeed perfected. Though she was thus dignified by a peculiar favour, yet she does not assume importance, but is as ready to wait at table, if there be occasion, as any servant. They must be humble whom Christ has honoured; being thus delivered, she studies what she shall render. It is very fit that they whom Christ hath healed should minister unto him, as his humble servants, all their days. II. Here is a general account of the many cures that Christ wrought. This cure of Peter's mother-in-law brought him abundance of patients. "He healed such a one; why not me? Such a one's friend, why not mine?" Now we are here told, 1. What he did, v. 16 . (1.) He cast out devils; cast out the evil spirits with his word. There may be much of Satan's agency, by the divine permission, in those diseases of which natural causes may be assigned, as in Job's boils, especially in the diseases of the mind; but, about the time of Christ's being in the world, there seems to have been more than ordinary letting loose of the devil, to possess and vex the bodies of people; he came, having great wrath, for he knew that his time was short; and God wisely ordered it so, that Christ might have the fairer and more frequent opportunities of showing his power over Satan, and the purpose and design of his coming into the world, which was to disarm and dispossess Satan, to break his power, and to destroy his works; and his success was as glorious as his design was gracious. (2.) He healed all that were sick; all without exception, though the patient was ever so mean, and the case ever so bad. 2. How the scripture was herein fulfilled, v. 17 . The accomplishment of the Old-Testament prophecies was the great thing Christ had in his eye, and the great proof of his being the Messiah: among other things, it was written of him ( Isa. liii. 4 ), Surely he hath borne our griefs, and carried our sorrows: it is referred to, 1 Pet. ii. 24 , and there it is construed, he hath borne our sins; here it is referred to, and is construed, he hath borne our sicknesses; our sins make our sicknesses our griefs; Christ bore away sin by the merit of his death, and bore away sickness by the miracles of his life; nay, though those miracles are ceased, we may say, that he bore our sicknesses then, when he bore our sins in his own body upon the tree; for sin is both the cause and the sting of sickness. Many are the diseases and calamities to which we are liable in the body: and there is more, in this one line of the gospels, to support and comfort us under them, than in all the writings of the philosophers—that Jesus Christ bore our sicknesses, and carried our sorrows; he bore them before us; though he was never sick, yet he was hungry, and thirsty, and weary, and troubled in spirit, sorrowful and very heavy; he bore them for us in his passion, and bears them with us in compassion, being touched with the feeling of our infirmities: and thus he bears them off from us, and makes them sit light, if it be not our own fault. Observe how emphatically it is expressed here: Himself took our infirmities, and bare our sicknesses; he was both able and willing to interpose in that matter, and concerned to deal with our infirmities and sicknesses, as our Physician; that part of the calamity of the human nature was his particular care, which he evidenced by his great readiness to cure diseases; and he is no less powerful, no less tender now, for we are sure that never were any the worse for going to heaven.

Mark 1:32; Luke 4:40.

When the even was come, etc. The fame of the miracles of Jesus would probably draw together a crowd, and those who had friends that were afflicted would bring them. All that were brought to him he healed. This was proof of two things: first, his great benevolence; and, secondly, of his Divine mission. He might have established the latter by miracles that would do no good. None of his miracles were performed, however, merely to make a display of power, unless the cursing of the barren fig-tree be an exception comp. Mk 11:11-14. This was on the evening of the sabbath, Mk 1:21-32. The Jews kept the sabbath from evening to evening, Lev 23:32. On the sabbath they would not even bring their sick to be healed, ( Lk 13:14 ) but as soon as it was closed, on the evening of the same day, they came in multitudes to be cured. Possessed with devils. Mt 4:24. With his word. By his command; by a word. (d) "brought unto him many" Mk 1:32

Whereby was fulfilled what was spoken by the Prophet Isaiah - He spoke it in a more exalted sense. The evangelist here only alludes to those words, as being capable of this lower meaning also. Such instances are frequent in the sacred writings, and are elegancies rather than imperfections. He fulfilled these words in the highest sense, by bearing our sins in his own body on the tree: in a lower sense, by sympathizing with us in our sorrows, and healing us of the diseases which were the fruit of sin. Isaiah 53:4.

That it might be fulfilled, etc. This passage is found in Is 53:4. Our English translation of that important passage is, "Surely he hath borne our griefs, and carried our sorrows." The Greek in Matthew is an exact translation of the Hebrew, and the same translation should have been made in both places. In the fifty-third chapter, Isaiah fully states the doctrine of atonement, or that the Messiah was to suffer for sin. In the verse quoted here, however, he states the very truth which Matthew declares. The word translated griefs, in Isaiah, and infirmities, in Matthew, means properly, in the Hebrew and Greek, diseases of the body. In neither does it refer to the disease of the mind, or to sin. To bear those griefs, is clearly to bear them away, or to remove them. This was done by his miraculous power in healing the sick. The word rendered "sorrows," in Isaiah, and" sicknesses," in Matthew, means pains, griefs, or anguish of mind. To carry, then; is to sympathize with the sufferers; to make provision for alleviating those sorrows; and to take them away. This he did by his precepts, his example; and the cause of all sorrows-- sin --he removed by his atonement. The passage in Isaiah and Matthew, therefore, mean precisely the same thing. See Magee on Atonement, and Isa 53:1 and following. (e) "Esaias the prophet" Isa 53:4, 1Pet 2:24

He commanded to go to the other side - That both himself and the people might have a little rest.

Unto the other side. Jesus was now in Capernaum, a city at the north-west corner of the sea of Tiberias, or sea of Galilee. Mt 4:18. The country to which he purposed to go was the region on the east of the Sea of Tiberias.

Christ's Answer to a Scribe and Another. 18 Now when Jesus saw great multitudes about him, he gave commandment to depart unto the other side. 19 And a certain scribe came, and said unto him, Master, I will follow thee whithersoever thou goest. 20 And Jesus saith unto him, The foxes have holes, and the birds of the air have nests; but the Son of man hath not where to lay his head. 21 And another of his disciples said unto him, Lord, suffer me first to go and bury my father. 22 But Jesus said unto him, Follow me; and let the dead bury their dead. Here is, I. Christ's removing to the other side of the sea of Tiberias, and his ordering his disciples, whose boats attended him, to get their transport-vessels ready, in order to it, v. 18 . The influences of this Sun of righteousness were not to be confined to one place, but diffused all the country over; he must go about to do good; the necessities of souls called to him, Come over, and help us ( Acts xvi. 9 ); he removed when he saw great multitudes about him. Though by this it appeared that they were desirous to have him there, he knew there were others as desirous to have him with them, and they must have their share of him: his being acceptable and useful in one place was no objection against, but a reason for, his going to another. Thus he would try the multitudes that were about him, whether their zeal would carry them to follow him, and attend on him, when his preaching was removed to some distance. Many would be glad of such helps, if they could have them at next door, who will not be at the pains to follow them to the other side; and thus Christ shook off those who were less zealous, and the perfect were made manifest. II. Christ's communication with two, who, upon his remove to the other side, were loth to stay behind, and had a mind to follow him, not as others, who were his followers at large, but to come into close discipleship, which the most were shy of; for it carried such a face of strictness as they could not like, nor be well reconciled to; but here is an account of two who seemed desirous to come into communion, and yet were not right; which is here given as a specimen of the hindrances by which many are kept from closing with Christ, and cleaving to him; and a warning to us, to set out in following Christ, so as that we may not come short; to lay such a foundation, as that our building may stand. We have here Christ's managing of two different tempers, one quick and eager, the other dull and heavy; and his instructions are adapted to each of them, and designed for our use. 1. Here is one that was too hasty in promising; and he was a certain scribe ( v. 19 ), a scholar, a learned man, one of those that studied and expounded the law; generally we find them in the gospels to be men of no good character; usually coupled with the Pharisees, as enemies to Christ and his doctrine. Where is the scribe? 1 Cor. i. 20 . He is very seldom following Christ; yet here was one that bid pretty fair for discipleship, a Saul among the prophets. Now observe, (1.) How he expressed his forwardness; Master, I will follow thee, whithersoever thou goest. I know not how any man could have spoken better. His profession of a self-dedication to Christ is, [1.] Very ready, and seems to be ex mero motu—from his unbiased inclination: he is not called to it by Christ, nor urged by any of the disciples, but, of his own accord, he proffers himself to be a close follower of Christ; he is not a pressed man, but a volunteer. [2.] Very resolute; he seems to be at a point in this matter; he does not say, "I have a mind to follow thee; " but, "I am determined, I will do it." [3.] It was unlimited and without reserve; " I will follow thee whithersoever thou goest; not only to the other side of the country, but if it were to the utmost regions of the world." Now we should think ourselves sure of such a man as this; and yet it appears, by Christ's answer, that his resolution was rash, his ends low and carnal: either he did not consider at all, or not that which was to be considered; he saw the miracles Christ wrought, and hoped he would set up a temporal kingdom, and he wished to apply betimes for a share in it. Note, There are many resolutions for religion, produced by some sudden pangs of conviction, and taken up without due consideration, that prove abortive, and come to nothing: soon ripe, soon rotten. (2.) How Christ tried his forwardness, whether it were sincere or not, v. 20 . He let him know that this Son of man, whom he is so eager to follow, has not where to lay his head, v. 20 . Now from this account of Christ's deep poverty, we observe, [1.] That it is strange in itself, that the Son of God, when he came into the world, should put himself into such a very low condition, as to want the convenience of a certain resting-place, which the meanest of the creatures have. If he would take our nature upon him, one would think, he should have taken it in its best estate and circumstances: no, he takes it in its worst. See here, First, How well provided for the inferior creatures are: The foxes have holes; though they are not only not useful, but hurtful, to man, yet God provides holes for them in which they are earthed: man endeavours to destroy them, but thus they are sheltered; their holes are their castles. The birds of the air, though they take no care for themselves, yet are taken care of, and have nests ( Ps. civ. 17 ); nests in the field; some of them nests in the house; in God's courts, Ps. lxxxiv. 3 . Secondly, How poorly the Lord Jesus was provided for. It may encourage us to trust God for necessaries, that the beasts and birds have such good provision; and may comfort us, if we want necessaries, that our Master did so before us. Note, Our Lord Jesus, when he was here in the world, submitted to the disgraces and distresses of extreme poverty; for our sakes he became poor, very poor. He had not a settlement, had not a place of repose, not a house of his own, to put his head in, not a pillow of his own, to lay his head on. He and his disciples lived upon the charity of well-disposed people, that ministered to him of their substance, Luke viii. 2 . Christ submitted to this, not only that he might in all respects humble himself, and fulfil the scriptures, which spake of him as poor and needy, but that he might show us the vanity of worldly wealth, and teach us to look upon it with a holy contempt; that he might purchase better things for us, and so make us rich, 2 Cor. viii. 9 . [2.] It is strange that such a declaration should be made on this occasion. When a scribe offered to follow Christ, one would think he would have encouraged him, and said, Come, and I will take care of thee; one scribe might be capable of doing him more credit and service than twelve fishermen: but Christ saw his heart, and answered to the thoughts of that, and therein teaches us all how to come to Christ. First, The scribe's resolve seems to have been sudden; and Christ would have us, when we take upon us a profession of religion, to sit down and count the cost ( Luke xiv. 28 ), to do it intelligently, and with consideration, and choose the way of godliness, not because we know no other, but because we know no better. It is no advantage to religion, to take men by surprise, ere they are aware. They that take up a profession in a pang, will throw it off again in a fret; let them, therefore, take time, and they will have done the sooner: let him that will follow Christ know the worst of it, and expect to lie hard, and fare hard. Secondly, His resolve seems to have been from a worldly, covetous principle. He saw what abundance of cures Christ wrought, and concluded that he had large fees, and would get an estate quickly, and therefore he would follow him in hopes of growing rich with him; but Christ rectifies his mistake, and tells him, he was so far from growing rich, that he had not a place to lay his head on; and that if he follow him, he cannot expect to fare better than he fared. Note, Christ will accept none for his followers that aim at worldly advantages in following him, or design to make any thing but heaven of their religion. We have reason to think that this scribe, hereupon, went away sorrowful, being disappointed in a bargain which he thought would turn to account; he is not for following Christ, unless he can get by him. 2. Here is another that was too slow in performing. Delay in execution is as bad, on the one hand, as precipitancy in resolution is on the other hand; when we have taken time to consider, and then have determined, let it never be said, we left that to be done to-morrow, which we could do to-day. This candidate for the ministry was one of Christ's disciples already ( v. 21 ), a follower of him at large. Clemens Alexandrinus tells us, from an ancient tradition, that this was Philip; he seems to be better qualified and disposed than the former; because not so confident and presumptuous: a bold, eager, over-forward temper is not the most promising in religion; sometimes the last are first, and the first last. Now observe here, (1.) The excuse that this disciple made, to defer an immediate attendance on Christ ( v. 21 ); " Lord, suffer me first to go and bury my father. Before I come to be a close and constant follower of thee, let me be allowed to perform this last office of respect to my father; and in the mean time, let it suffice to be a hearer of thee now and then, when I can spare time." His father (some think) was now sick, or dying, or dead; others think, he was only aged, and not likely in a course of nature, to continue long; and he desired leave to attend upon him in his sickness, at his death, and to his grave, and then he would be at Christ's service. This seemed a reasonable request, and yet it was not right. He had not the zeal he should have had for the work, and therefore pleaded this, because it seemed a plausible plea. Note, An unwilling mind never wants an excuse. The meaning of Non vacat is, Non placet—The want of leisure is the want of inclination. We will suppose it to come from a true filial affection and respect for his father, yet still the preference should have been given to Christ. Note, Many are hindered from and in the way of serious godliness, by an over-concern for their families and relations; these lawful things undo us all, and our duty to God is neglected, and postponed, under colour of discharging our debts to the world; here therefore we have need to double our guard. (2.) Christ's disallowing of this excuse ( v. 22 ); Jesus said to him, Follow me; and, no doubt, power accompanied this word to him, as to others, and he did follow Christ, and cleaved to him, as Ruth to Naomi, when the scribe, in the verses before , like Orpah, took leave of him. That said, I will follow thee; to this Christ said, Follow me; comparing them together, it is intimated that we are brought to Christ by the force of his call to us, not of our promises to him; it is not of him that willeth, nor of him that runneth, but of God that showeth mercy; he calls whom he will, Rom. ix. 16 . And further, Note, Though chosen vessels may make excuses, and delay their compliance with divine calls a great while, yet Christ will at length answer their excuses, conquer their unwillingness, and bring them to his feet; when Christ calls, he will overcome, and make the call effectual, 1 Sam. iii. 10 . His excuse is laid aside as insufficient; Let the dead bury their dead. It is a proverbial expression; "Let one dead man bury another: rather let them lie unburied, than that the service of Christ should be neglected. Let the dead spiritually bury the dead corporally; let worldly offices be left to worldly people; do not thou encumber thyself with them. Burying the dead, and especially a dead father, is a good work, but it is not thy work at this time: it may be done as well by others, that are not called and qualified, as thou art, to be employed for Christ; thou hast something else to do, and must not defer that." Note, Piety to God must be preferred before piety to parents, though that is a great and needful part of our religion. The Nazarites, under the law, were not to mourn for their own parents, because they were holy to the Lord ( Num. vi. 6-8 ); nor was the high priest to defile himself for the dead, no, not for his own father, Lev. xxi. 11, 12 . And Christ requires of those who would follow him, that they hate father and mother ( Luke xiv. 26 ); love them less than God; we must comparatively neglect and disesteem our nearest relations, when they come in competition with Christ, and either our doing for him, or our suffering for him.

Luke 9:57.

A certain scribe came, etc. It is not improbable that this man, who had seen the miracles of Jesus, had formed an expectation that by following him he would obtain some considerable worldly advantage. Christ, in reply, proclaimed his own poverty, and dashed the hope of the avaricious scribe. The very foxes and birds, says he, have places of repose and shelter, but the Son of man has no home, and no pillow. He is a stranger in his own world; a wanderer and an outcast from the abodes of men. Comp. Jn 1:11. Son of man. This means evidently Jesus himself. Not title is more frequently given to the Saviour than this; and yet there is much difficulty in explaining it. The word son is used in a great variety of significations. Mt 1:1. The name Son of man is given to Jesus only three times in the New Testament, ( Acts 7:56, Rev 1:13, 14:14 ). The phrase Son of God, given to Christ, denotes peculiar connexion with God, Jn 10:36. The name Son of man probably denotes a corresponding peculiar connexion with man; his peculiar love and friendship for him; and his willingness to devote himself to the best interests of the race. It is sometimes, however, used as synonymous with Messiah, Mt 16:28 Jn 1:34, Acts 7:37, Jn 12:34. (f) "Master, I" Lk 9:57,58

The Son of man - The expression is borrowed from Daniel 7:13, and is the appellation which Christ generally gives himself: which he seems to do out of humility, as having some relation to his mean appearance in this world. Hath not where to lay his head - Therefore do not follow me from any view of temporal advantage.

Another said - I will follow thee without any such view; but I must mind my business first. It is not certain that his father was already dead. Perhaps his son desired to stay with him, being very old, till his death.

And another of his disciples, etc. The word disciple properly signifies learner; and was given to his followers because they received him as their teacher. Mt 5:1. It does not of necessity mean that a disciple was a pious man, but only one of the multitude, who, for various causes, might attend on his instructions. See Jn 6:66, 9:28 (g) "Lord, suffer" 1Kgs 19:20

But Jesus said - When God calls, leave the business of the world to them who are dead to God.

Let the dead bury their dead. The word dead is used in this passage in two different senses. It is apparently a paradox, but is fitted to convey his idea very distinctly to the mind. The Jews used the word dead often to express indifference towards a thing; or rather, to show that that thing has no influence over us. Thus, to be dead to the world; to be dead to the law Rom 7:4; to be dead to sin Rom 6:11; means that the world, law, and sin, have not influence or control over us; that we are free from them, and as as though they were not. A body in the grave is unaffected by the pomp and vanity, by the gaiety and revelry, by the ambition and splendour that may be near the tomb. So men of the world are dead to religion. They see not its beauty; hear not its voice; are not won by its loveliness. This is the class of men to which the Saviour referred here. Let men, says he, who are uninterested in my work, and who are dead in sin, ( Eph 2:1,) take care of the dead. Your duty is now to follow me. There may have been two reasons for this apparently rash direction. One was to test the character and attachment of the man. If he had proper love for Christ, he would be willing to leave his friends even in the most tender and trying circumstances.. This is required, Mt 10:27, Lk 14:26. A second reason might have been, that if he returned, at that time, his friends might ridicule or oppose him, or present plausible arguments, in the afflictions of the family, why he should not return to Christ. The thing to which he was called was moreover of more importance than any earthly consideration; and for that time, Christ chose to require of the man a very extraordinary sacrifice to show his sincere attachment to him. Or it may have been, that the Saviour saw that the effect of visiting his home at that time might have been to drive away all his serious impressions, and that he would return to him no more. These impressions might not have been deep enough, and his purpose to follow our Saviour may not have been strong enough to bear the trial to which he would be subjected. Strange as it may seem, there are few scenes better fitted to drive away serious impressions than those connected with a funeral. We should have supposed it would be otherwise. But facts show it to be so; and show that if this was one of the reasons which influenced the Saviour, he had a thorough knowledge of human nature. The arrangements for the funeral; the preparation of mounting apparel; and the depth of sorrow in such cases, divert the mind from its sins, and its personal need of a Saviour; and hence few persons are awakened or converted as the result of death in a family. The case here was a strong one. It was as strong as can well be conceived. And the Saviour meant to teach by this, that nothing is to be allowed to divert the mind from religion; nothing to be an excuse for not following him. Not even the death of a father, and the sorrows of an afflicted family, are to be suffered to lead a man to defer religion, or to put off the purpose to be a Christian. That is a fixed duty--a duty not to be deferred or neglected--whether in sickness or health, at home or abroad; whether surrounded by living and happy kindred, or whether a father, a mother, a child, or a sister, lies in our house dead. It is the regular duty of children to obey their parents, and to show them kindness in affliction, and to evince proper care and respect for them when dead. Nor did our Saviour show himself insensible to these duties. He taught here, however, as he always taught, that a regard to friends, and ease, and comfit, should be subordinate to the gospel; and that we should always be ready to sacrifice these when duty to God requires it.

Mark 4:35; Luke 8:22.

Into a ship. This was on the sea of Tiberias. The ship in which they sailed was probably a small open boat, with sails, such as were commonly used for fishing on the lake. His disciples. Not merely the apostles, but probably many others. There were many other ships in company with him, Mk 4:36. This circumstance would render the miracle much more striking and impressive.

Jesus Allays a Storm. 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. 27 But the men marvelled, saying, What manner of man is this, that even the winds and the sea obey him! Christ had given sailing orders to his disciples ( v. 18 ), that they should depart to the other side of the sea of Tiberias, into the country of Gadara, in the tribe of Gad, which lay east of Jordan; thither he would go to rescue a poor creature that was possessed with a legion of devils, though he foresaw how he should be affronted there. Now. 1. He chose to go by water. It had not been much about, if he had gone by land; but he chose to cross the lake, that he might have occasion to manifest himself the God of the sea as well as of the dry land, and to show that all power is his, both in heaven and in earth. It is a comfort to those who go down to the sea in ships, and are often in perils there, to reflect that they have a Saviour to trust in, and pray to, who knows what it is to be at sea, and to be in storms there. But observe, when he went to sea, he had no yacht or pleasure-boat to attend him, but made use of his disciples' fishing-boats; so poorly was he accommodated in all respects. 2. His disciples followed him; the twelve kept close to him, when others staid behind upon the terra firma, where there was sure footing. Note, They, and they only, will be found the true disciples of Christ, that are willing to go to sea with him, to follow him into dangers and difficulties. Many would be content to go the land-way to heaven, that will rather stand still, or go back, than venture upon a dangerous sea; but those that would rest with Christ hereafter must follow him now wherever he leads them, into a ship or into a prison, as well as into a palace. Now observe here, I. The peril and perplexity of the disciples in this voyage; and in this appeared the truth of what Christ had just now said, that those who follow him must count upon difficulties, v. 20 . 1. There arose a very great storm, v. 24 . Christ could have prevented this storm, and have ordered them a pleasant passage, but that would not have been so much for his glory and the confirmation of their faith as their deliverance was: this storm was for their sakes, as John xi. 4 . One would have expected, that having Christ with them, they should have had a very favourable gale, but it is quite otherwise; for Christ would show that they who are passing with him over the ocean of this world to the other side, must expect storms by the way. The church is tossed with tempests ( Isa. liv. 11 ); it is only the upper region that enjoys a perpetual calm, this lower one is ever and anon disturbed and disturbing. 2. Jesus Christ was asleep in this storm. We never read of Christ's sleeping but at this time; he was in watchings often, and continued all night in prayer to God: this was a sleep, not of security, like Jonah's in a storm, but of holy serenity, and dependence upon his Father: he slept to show that he was really and truly man, and subject to the sinless infirmities of our nature: his work made him weary and sleepy, and he had no guilt, no fear within, to disturb his repose. Those that can lay their heads upon the pillow of a clear conscience, may sleep quietly and sweetly in a storm ( Ps. iv. 8 ), as Peter, Acts xii. 6 . He slept at this time, to try the faith of his disciples, whether they could trust him when he seemed to slight them. He slept not so much with a desire to be refreshed, as with a design to be awaked. 3. The poor disciples, though used to the sea, were in a great fright, and in their fear came to their Master, v. 25 . Whither else should they go? It was well they had him so near them. They awoke him with their prayers; Lord, save us, we perish. Note, They who would learn to pray must go to sea. Imminent and sensible dangers will drive people to him who alone can help in time of need. Their prayer has life in it, Lord, save us, we perish. (1.) Their petition is, Lord, save us. They believed he could save them; they begged he would, Christ's errand into the world was to save, but those only shall be saved that call on the name of the Lord, Acts ii. 21 . They who by faith are interested in the eternal salvation wrought out by Christ, may with a humble confidence apply themselves to him for temporal deliverances. Observe, They call him, Lord, and then pray, Save us. Note, Christ will save none but those that are willing to take him for their Lord; for he is a Prince and a Saviour. (2.) Their plea is, We perish; which was, [1.] The language of their fear; they looked upon their case as desperate, and gave up all for lost; they had received a sentence of death within themselves, and this they plead, " We perish, if thou dost not save us; look upon us therefore with pity." [2.] It was the language of their fervency; they pray as men in earnest, that beg for their lives; it becomes us thus to strive and wrestle in prayer; therefore Christ slept, that he might draw out this importunity. II. The power and grace of Jesus Christ put forth for their succour: then the Lord Jesus awaked, as one refreshed, Ps. lxxviii. 65 . Christ may sleep when his church is in a storm, but he will not outsleep himself: the time, the set time to favour his distressed church, will come, Ps. cii. 13 . 1. He rebuked the disciples ( v. 26 ); Why are ye fearful, O ye of little faith? He does not chide them for disturbing him with their prayers, but for disturbing themselves with their fears. Christ reproved them first, and then delivered them; this is his method, to prepare us for a mercy, and then to give it us. Observe, (1.) His dislike of their fears; " Why are ye fearful? Ye, my disciples? Let the sinners in Zion be afraid, let heathen mariners tremble in a storm, but you shall not be so. Enquire into the reasons of your fear, and weigh them." (2.) His discovery of the cause and spring of their fears; O ye of little faith. Many that have true faith are weak in it, and it does but little. Note, [1.] Christ's disciples are apt to be disquieted with fears in a stormy day, to torment themselves with jealousies that things are bad with them, and dismal conclusions that they will be worse. [2.] The prevalence of our inordinate fears in a stormy day is owing to the weakness of our faith, which would be as an anchor to the soul, and would ply the oar of prayer. By faith we might see through the storm to the quiet shore, and encourage ourselves with hope that we shall weather our point. [3.] The fearfulness of Christ's disciples in a storm, and their unbelief, the cause of it, are very displeasing to the Lord Jesus, for they reflect dishonour upon him, and create disturbance to themselves. 2. He rebukes the wind; the former he did as the God of grace, and the Sovereign of the heart, who can do what he pleases in us; this he did as the God of nature, the Sovereign of the world, who can do what he pleases for us. It is the same power that stills the noise of the sea, and the tumult of fear, Ps. lxv. 7 . See, (1.) How easily this was done, with a word's speaking. Moses commanded the waters with a rod; Joshua, with the ark of the covenant; Elisha, with the prophet's mantle; but Christ with a word. See his absolute dominion over all the creatures, which bespeaks both his honour, and the happiness of those that have him on their side. (2.) How effectually it was done? There was a great calm, all of a sudden. Ordinarily, after a storm, there is such a fret of the waters, that it is a good while ere they can settle; but if Christ speak the word, not only the storm ceases, but all the effects of it, all the remains of it. Great storms of doubt, and fear in the soul, under the power of the spirit of bondage, sometimes end in a wonderful calm, created and spoken by the Spirit of adoption. 3. This excited their astonishment ( v. 27 ); The men marvelled. They had been long acquainted with the sea, and never saw a storm so immediately turned into a perfect calm, in all their lives. It has all the marks and signatures of a miracle upon it; it is the Lord's doing, and is marvellous in their eyes. Observe, (1.) Their admiration of Christ; What manner of man is this! Note, Christ is a Nonsuch; every thing in him is admirable: none so wise, so mighty, so amiable, as he. (2.) The reason of it; Even the winds and the sea obey him. Upon this account, Christ is to be admired, that he has a commanding power even over winds and seas. Others pretended to cure diseases, but he only undertook to command the winds. We know not the way of the wind ( John iii. 8 ), much less can we control it; but he that bringeth forth the wind out of his treasury ( Ps. cxxxv. 7 ), when it is out, gathers it into his fists, Prov. xxx. 4 . He that can do this, can do any thing, can do enough to encourage our confidence and comfort in him, in the most stormy day, within or without, Isa. xxvi. 4 . The Lord sits upon the floods, and is mightier than the noise of many waters. Christ, by commanding the seas, showed himself to be the same that made the world, when, at his rebuke, the waters fled ( Ps. civ. 7, 8 ), as now, at his rebuke, they fell.

The ship was covered - So man's extremity is God's opportunity.

A great tempest. A violent storm; or a wind so strong as to endanger their lives. This lake was subject to sudden squalls. The ship was covered with the waves. The billows dashed against the ship, ( Mk 4:37,) so that it was fast filling and in danger of sinking. He was asleep. On the hinder part of the vessel, on a pillow, Mk 4:38. It was in the night, and Jesus had retired to rest. He was probably weary, and slept calmly and serenely, he apprehended no danger, and showed to his disciples how calmly one can sleep with a pure conscience, and who feels safe in the hands of God. (h) "And, behold" Mk 4:37, Lk 8:23

Save us. Save our lives. We perish. We are in danger of perishing. This showed great confidence in the Saviour. It shows, also, where sinners and Christians should always go, who feel that they are in danger of perishing. There is none that can save from the storms of Divine wrath but the Son of God.

Why are ye fearful - Then he rebuked the winds - First, he composed their spirits, and then the sea.

Why are ye fearful. You should have remembered that the Son of God, the Messiah, was on board. You should not have forgotten that he had power to save, and that with him you are safe. So Christians should never fear danger, disease, or death. With Jesus they are safe. No enemy can reach him; and as he is safe, so they shall be also, Jn 14:19. Rebuked the winds. Reproved them; or commanded them to be still. What a power was this! What irresistible proof that he was Divine! His word awed the tempest, and allayed the storm! There is not, anywhere, a sublimer description of a display of power. Nor could there be sublimer proof that he was truly the Son of God. Great calm. The winds were still; and the sea ceased to dash against the vessel, and to endanger their lives. (i) "rebuked" Job 38:11, Ps 89:9, 107:29

Men marvelled. Wondered; or were amazed. What manner of man. What personage. How unlike other men! What a vast, minute display of power; and how far exalted above mortals must he be I He spoke to the winds; rebuked their raging, and the sea was suddenly calm. The storm subsided; the ship glided smoothly; danger fled; and in amazement they stood in the presence of Him who controlled the tempests that God had raised: and they felt that He must be God himself. None but God could calm the heaving billows, and scatter the tempest. No scene could have been more grand than this display of the power of Jesus. The darkness; the dashing waves; the howling winds; the heaving and tossing ship; the fears and cries of the seamen; all by a single word hushed into calm repose; all present an image of power and divinity irresistibly grand and awful. So the tempest rolls and thickens over the head of the awakened sinner. So he trembles over immediate and awful destruction. So while the storm of wrath howls, and hell threatens to engulf him, he comes trembling to the Saviour. He hears; he rebukes the storm; and the sinner is safe. An indescribable peace takes possession of the soul; and he glides on a tranquil sea to the haven of eternal rest. See Isa 57:20,21, Rom 5:1, Php 4:7.

The country of the Gergesenes - Or of the Gadarenes - Gergesa and Gadara were towns near each other. Hence the country between them took its name, sometimes from the one, sometimes from the other. There met him two demoniacs - St. Mark and St. Luke mention only one, who was probably the fiercer of the two, and the person who spoke to our Lord first. But this is no way inconsistent with the account which St. Matthew gives. The tombs - Doubtless those malevolent spirits love such tokens of death and destruction. Tombs were usually in those days in desert places, at a distance from towns, and were often made in the sides of caves, in the rocks and mountains. No one could pass - Safely. Mark 5:1; Luke 8:26.

The same account of the demoniacs substantially is found in Mk 5:1-20; and Lk 8:26-39. Verse 28. The other side. The other side of the sea of Tiberias. Country of the Gergesenes. Mk 5:1 says, that he came into the country of the Gadarenes. This difference is only apparent. Gadara was a city not far from the lake Gennesareth; one of the ten cities that were called Decapolis. Mt 4:25. Gergesa was a city about twelve miles to the south-east of Gadara, and about twenty miles to the east of the Jordan. There is no contradiction, therefore, in the evangelists. He came into the region in which the two cities were situated, and one mentioned one, and the other another. It shows that the writers had not agreed to impose on the world; for if they had, they would have mentioned the same city; and it shows they were familiar with the country. No man would have written in this manner, but those who were acquainted with the facts. Impostors do not mention places, or names, if they can avoid it. There met him two. Mark and Luke speak of only one that met him. "There met him out of the tombs a man," Mk 5:2. "There met him out of the city a certain man," etc., Lk 8:27. This difference of statement has given rise to considerable difficulty. It is to be observed, however, that neither Mark nor Luke say that there was no more than one. For particular reasons they might have been led to fix the attention on one of them that was more notorious, and furious, and difficult to be managed. Had they denied plainly that there was more than one, and had Matthew affirmed that there were two, there would have been an irreconcilable contradiction. As it is, they relate the affair as other men would. It shows that they were honest witnesses. Had they been impostors; had Matthew and Luke agreed to write books to deceive the world, they would have agreed exactly in a case so easy as this. They would have told the story with the same circumstances. Witnesses in courts of law; often differ in unimportant matters; and, provided the main narrative coincides, their testimony is thought to be more valuable. Luke has given us a hint why he recorded only the cure of one of them. He says, there met him "out of the city," a man, etc.; or, as it should be rendered, "a man of the city," a citizen. Yet the man did not dwell in the city; for he adds in the same verse, "neither abode he in any house, but in the tombs." The truth of the case was, that he was born and educated in the city; he had probably been a man of wealth and eminence; he was well known; and the people felt a deep interest in the case. Luke was, therefore, particularly struck with his case; and as his cure fully established the power of Jesus, he recorded it. The other that Matthew mentions was probably a stranger, or a person less notorious as a maniac, and he felt less interest in the cure. Let two persons go into a lunatic asylum, and meet two insane persons, one of whom should be exceedingly fierce and ungovernable, and well known as having been a man of worth and standing; let them converse with them; and let the more violent one attract the principal attention, and they would very likely give the same account that Matthew and Luke do; and no one would doubt the statement was correct. Possessed with devils. Mt 4:24. Coming out of the tombs. Mark and Luke say that they dwelt in the tombs. The sepulchres of the Jews were commonly caves, beyond the walls of the cities in which they dwelt, or excavations made in the sides of hills, or sometimes in solid rocks. These caves, or excavations, were sometimes of great extent, They descended to them by flights of steps. These graves were not in the midst of cities, but in groves, and mountains, and solitudes. They afforded, therefore, to insane persons and demoniacs retreat and shelter. They delighted in these gloomy and melancholy recesses, as being congenial to the wretched state of their minds. Josephus, also, states that these sepulchres were the haunts and lurking-places of those desperate bands of robbers that infested Judea. The annexed cut will furnish an illustration of the nature of the sepulchres occurring in the east. A more full illustration may be seen by referring to Isa 64:4. (s) "And when" Mk 5:1, Lk 8:26

The Devils Cast Out of Two Men. 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? 30 And there was a good 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, and what was befallen to the possessed of the devils. 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. We have here the story of Christ's casting the devils out of two men that were possessed. The scope of this chapter is to show the divine power of Christ, by the instances of his dominion over bodily diseases, which to us are irresistible; over winds and waves, which to us are yet more uncontrollable; and lastly, over devils, which to us are most formidable of all. Christ has not only all power in heaven and earth and all deep places, but has the keys of hell too. Principalities and powers were made subject to him, even while he was in his estate of humiliation, as an earnest of what should be at his entrance into his glory ( Eph. i. 21 ); he spoiled them, Col. ii. 15 . It was observed in general ( v. 16 ), that Christ cast out the spirits with his word; here we have a particular instance of it, which have some circumstances more remarkable than the rest. This miracle was wrought in the country of the Gergesenes; some think, they were the remains of the old Girgashites, Deut. vii. 1 . Though Christ was sent chiefly to the lost sheep of the house of Israel, yet some sallies he made among the borderers, as here, to gain this victory over Satan, which was a specimen of the conquest of his legions in the Gentile world. Now, besides the general instance which this gives us of Christ's power over Satan, and his design against him to disarm and dispossess him, we have here especially discovered to us the way and manner of evil spirits in their enmity to man. Observe, concerning this legion of devils, What work they made where they were, and where they went. I. What work they made where they were; which appears in the miserable condition of these two that were possessed by them; and some think, these two were man and wife, because the other Evangelists speak but of one. 1. They dwelt among the tombs; thence they came when the met Christ. The devil having the power of death, not as judge, but as executioner, he delighted to converse among the trophies of his victory, the dead bodies of men; but there, where he thought himself in the greatest triumph and elevation, as afterwards in Golgotha, the place of a skull, did Christ conquer and subdue him. Conversing among the graves increased the melancholy and frenzy of the poor possessed creatures, and so strengthened the hold he had of them by their bodily distemper, and also made them more formidable to other people, who generally startle at any thing that stirs among the tombs. 2. They were exceeding fierce; not only ungovernable themselves, but mischievous to others, frightening many, having hurt some; so that no man durst pass that way. Note, The devil bears malice to mankind, and shows it by making men spiteful and malicious one to another. Mutual enmities, where they should be mutual endearments and assistances, are effects and evidences of Satan's enmity to the whole race; he makes one man a wolf, a bear, a devil, to another— Homo homini lupus. Where Satan rules in a man spiritually, by those lusts that war in the members, pride, envy, malice, revenge, they make him as unfit for human society, as unworthy of it, and as much an enemy to the comfort of it, as these poor possessed creatures were. 3. They bid defiance to Jesus Christ, and disclaimed all interest in him, v. 29 . It is an instance of the power of God over the devils, that, notwithstanding the mischief they studied to do by and to these poor creatures, yet they could not keep them from meeting Jesus Christ, who ordered the matter so as to meet them. It was his overpowering hand that dragged these unclean spirits into his presence, which they dreaded more than any thing else: his chains could hold them, when the chains that men made for them could not. But being brought before him, they protested against his jurisdiction, and broke out into a rage, What have we to do with thee, Jesus, thou Son of God? Here is, (1.) One word that the devil spoke like a saint; he addressed himself to Christ as Jesus the Son of God; a good word, and at this time, when it was a truth but in the proving, it was a great word too, what flesh and blood did not reveal to Peter, ch. xvi. 17 . Even the devils know, and believe, and confess Christ to be the Son of God, and yet they are devils still, which makes their enmity to Christ so much the more wicked, and indeed a perfect torment to themselves; for how can it be otherwise, to oppose one they know to be the Son of God? Note, It is not knowledge, but love, that distinguishes saints from devils. He is the first-born of hell, that knows Christ and yet hates him, and will not be subject to him and his law. We may remember that not long since the devil made a doubt whether Christ were the Son of God or not, and would have persuaded him to question it ( ch. iv. 3 ), but now he readily owns it. Note, Though God's children may be much disquieted in an hour of temptation, by Satan's questioning their relation to God as a Father, yet the Spirit of adoption shall at length clear it up to them so much to their satisfaction, as to set it even above the devil's contradiction. (2.) Two words that he said like a devil, like himself. [1.] A word of defiance; What have we to do with thee? Now, First, It is true that the devils have nothing to do with Christ as a Saviour, for he took not on him the nature of the angels that fell, nor did he lay hold on them ( Heb. ii. 16 ); they are in no relation to him, they neither have, nor hope for, any benefit by him. O the depth of this mystery of divine love, that fallen man hath so much to do with Christ, when fallen angels have nothing to do with him! Surely here was torment enough before the time, to be forced to own the excellency that is in Christ, and yet that he has no interest in him. Note, It is possible for me to call Jesus the Son of God, and yet have nothing to do with him. Secondly, It is as true, that the devils desire not to have any thing to do with Christ as a Ruler; they hate him, they are filled with enmity against him, they stand in opposition to him, and are in open rebellion against his crown and dignity. See whose language they speak, that will have nothing to do with the gospel of Christ, with his laws and ordinances, that throw off his yoke, that break his bands in sunder, and will not have him to reign over them; that say to the Almighty Jesus, Depart from us: they are of their father the devil, they do his lusts, and speak his language. Thirdly, But it is not true, that the devils have nothing to do with Christ as a Judge, for they have, and they know it. These devils could not say, What hast thou to do with us? could not deny that the Son of God is the Judge of devils; to his judgment they are bound over in chains of darkness, which they would fain shake off, and shake off the thought of. [2.] A word of dread and deprecation; " Art thou come hither to torment us —to cast us out from these men, and to restrain us from doing the hurt we would do?" Note, To be turned out, and tied up, from doing mischief, is a torment to the devil, all whose comfort and satisfaction are man's misery and destruction. Should not we then count it our heaven to be doing well, and reckon that our torment, whether within or without, that hinders us from well-doing? Now must we be tormented by thee before the time; Note, First, There is a time in which devils will be more tormented than they are, and they know it. The great assize at the last day is the time fixed for their complete torture, in that Tophet which is ordained of old for the king, for the prince of the devils, and his angels ( Isa. xxx. 33 ; Matt. xxv. 41 ); for the judgment of that day they are reserved, 2 Pet. ii. 4 . Those malignant spirits that are, by the divine permission, prisoners at large, walking to and fro through the earth ( Job i. 7 ), are even now in a chain; hitherto shall their power reach, and no further; they will then be made close prisoners: they have now some ease; they will then be in torment without ease. This they here take for granted, and ask not never to be tormented (despair of relief is the misery of their case), but they beg that they may not be tormented before the time; for though they knew not when the day of judgment should be, they knew it should not be yet. Secondly, The devils have a certain fearful looking for of that judgment and fiery indignation, upon every approach of Christ, and every check that is given to their power and rage. The very sight of Christ and his word of command to come out of the man, made them thus apprehensive of their torment. Thus the devils believe, and tremble, Jam. ii. 19 . It is their own enmity to God and man that puts them upon the rack, and torments them before the time. The most desperate sinners, whose damnation is sealed, yet cannot quite harden their hearts against the surprise of fearfulness, when they see the day approaching. II. Let us now see what work they made where they went, when they were turned out of the men possessed, and that was into a herd of swine, which was a good way off, v. 30 . These Gergesenes, though living on the other side Jordan, were Jews. What had they to do with swine, which by the law were unclean, and not to be eaten nor touched? Probably, lying in the outskirts of the land, there were many Gentiles among them, to whom this herd of swine belonged: or they kept them to be sold, or bartered, to the Romans, with whom they had now great dealings, and who were admirers of swine's flesh. Now observe, 1. How the devils seized the swine. Though they were a good way off, and, one would think, out of danger, yet the devils had an eye upon them, to do them a mischief: for they go up and down, seeking to devour, seeking an opportunity; and they seek not long but they find. Now here, (1.) They asked leave to enter into the swine ( v. 31 ); they besought him, with all earnestness, If thou cast us out, suffer us to go away into the herd of swine. Hereby, [1.] They discover their own inclination to do mischief, and what a pleasure it is to them; those, therefore, are their children, and resemble them, whose sleep departeth from them, except they cause some to fall, Prov. iv. 16 . "Let us go into the herd of swine, any where rather than into the place of torment, any where to do mischief." If they might not be suffered to hurt men in their bodies, they would hurt them in their goods, and in that too they intend hurt to their souls, by making Christ a burthen to them: such malicious devices hath that old subtle serpent! [2.] They own Christ's power over them; that, without his sufferance and permission, they could not so much as hurt a swine. This is comfortable to all the Lord's people, that, though the devil's power be very great, yet it is limited, and not equal to his malice (what would become of us, if it were?) especially that it is under the control of our Lord Jesus, our most faithful, powerful friend and Saviour; that Satan and his instruments can go no further than he is pleased to permit; here shall their proud waves be stayed. (2.) They had leave. Christ said unto them, Go ( v. 32 ), as God did to Satan, when he desired leave to afflict Job. Note, God does often, for wise and holy ends, permit the efforts of Satan's rage, and suffer him to do the mischief he would, and even by it serve his own purposes. The devils are not only Christ's captives, but his vassals; his dominion over them appears in the harm they do, as well as in the hindrance of them from doing more. Thus even their wrath is made to praise Christ, and the remainder of it he does and will restrain. Christ permitted this, [1.] For the conviction of the Sadducees that were then among the Jews, who denied the existence of spirits, and would not own that there were such beings, because they could not see them. Now Christ would, by this, bring it as near as might be to an ocular demonstration of the being, multitude, power, and malice, of evil spirits, that, if they were not hereby convinced, they might be left inexcusable in their infidelity. We see not the wind, but it would be absurd to deny it, when we see trees and houses blown down by it. [2.] For the punishment of the Gadarenes, who perhaps, though Jews, took a liberty to eat swine's flesh, contrary to the law: however, their keeping swine bordered upon evil; and Christ would also show what a hellish crew they were delivered from, which, if he had permitted it, would soon have choked them, as they did their swine. The devils, in obedience to Christ's command, came out of the men, and having permission, when they were come out, immediately they went into the herd of swine. See what an industrious enemy Satan is, and how expeditious; he will lose no time in doing mischief. Observe, 2. Whither they hurried them, when they had seized them. They were not bid to save their lives, and, therefore, they were made to run violently down a steep place into the sea, where they all perished, to the number of about two thousand, Mark v. 13 . Note, The possession which the devil gets is for destruction. Thus the devil hurries people to sin, hurries them to that which they have resolved against, and which they know will be shame and grief to them: with what a force doth the evil spirit work in the children of disobedience, when by so many foolish and hurtful lusts they are brought to act in direct contradiction, not only to religion, but to right reason, and their interest in this world! Thus, likewise, he hurries them to ruin, for he is Apollyon and Abaddon, the great destroyer. By his lusts which men do, they are drowned in destruction and perdition. This is Satan's will, to swallow up and to devour; miserable then is the condition of those that are led captive by him at his will. They are hurried into a worse lake than this, a lake that burns with fire and brimstone. Observe, 3. What effect this had upon the owners. The report of it was soon brought them by the swine-herds, who seemed to be more concerned for the loss of the swine than any thing else, for they went not to tell what was befallen to the possessed of the devils, till the swine were lost, v. 33 . Christ went not into the city, but the news of his being there did, by which he was willing to feel how their pulse beat, and what influence it had upon them, and then act accordingly. Now, (1.) Their curiosity brought them out to see Jesus. The whole city came out to meet him, that they might be able to say, they had seen a man who did such wonderful works. Thus many go out, in profession, to meet Christ for company, that have no real affection for him, nor desire to know him. (2.) Their covetousness made them willing to be rid of him. Instead of inviting him into their city, or bringing their sick to him to be healed, they desired him to depart out of their coasts, as if they had borrowed the words of the devils, What have we to do with thee, Jesus thou Son of God? And now the devils had what they aimed at in drowning the swine; they did it, and then made the people believe that Christ had done it, and so prejudiced them against him. He seduced our first parents, by possessing them with hard thoughts of God, and kept the Gadarenes from Christ, by suggesting that he came into their country to destroy their cattle, and that he would do more hurt than good; for though he had cured two men, yet he had drowned two thousand swine. Thus the devil sows tares in God's field, does mischief in the Christian church, and then lays the blame upon Christianity, and incenses men against that. They besought him that he would depart, lest, like Moses in Egypt, he should proceed to some other plague. Note, There are a great many who prefer their swine before their Saviour, and so come short of Christ, and salvation by him. They desire Christ to depart out of their hearts, and will not suffer his word to have a place in them, because he and his word will be the destruction of their brutish lusts—those swine which they give up themselves to feed. And justly will Christ forsake those that thus are weary of him, and say to them hereafter, Depart, ye cursed, who now say to the Almighty, Depart from us.

What have we to do with thee - This is a Hebrew phrase, which signifies. Why do you concern yourself about us? 2Sam 16:10. Before the time - The great day.

What have we to do with thee. This might have been translated with great propriety, What hast thou to do with us? The meaning is, "Why dost thou trouble, or disturb us?" See 2Sam 16:10; 2Kgs 9:18, Ezr 4:3. Son of God. The title, Son of God, is often given to Christ. Men are sometimes called sons, or children of God, to denote their piety and adoption into his family, 1Jn 3:1. But the title given, to Christ denotes his superiority to the prophets, ( Heb 1:1 ) to Moses the founder of the Jewish economy, ( Heb 3:6 ) it denotes his peculiar and near relation to the Father, as evinced by his resurrection, ( Ps 2:7, Acts 13:33 ) it denotes his peculiar relation to God from his miraculous conception, ( Lk 1:35 ) and is equivalent to a declaration that he is Divine, or equal to the Father, Jn 10:36. Art thou come hither to torment us, etc. By the time here mentioned is meant the day of judgment. The Bible reveals the doctrine that evil spirits are not now bound as they will be after that day; that they are permitted to tempt and afflict men; but that in the day of judgment they also will be condemned to everlasting punishment with all the wicked, 2Pet 2:4, Jude 1:6. These spirits seemed to be apprized of that, and alarmed lest the day that they had feared had come. They besought him, therefore, not to send them out of that country; not to consign them then to hell, but to put off the day of their final punishment. Mark and Luke say that Jesus inquired the name of the principal demoniac, and that he called his name Legion, for they were many. The name legion was given to a division in the Roman army. It did not always denote the same number; but, in the time of Christ, it consisted of six thousand--three thousand foot and three thousand horsemen. It came, therefore, to signify a large number, without specifying the exact amount.

There was a herd of many swine - Which it was not lawful for the Jews to keep. Therefore our Lord both justly and mercifully permitted them to be destroyed.

An herd of many swine. The word herd, here applied to swine, is now commonly given to cattle. Formerly it signified any collection of beasts, or even of men. The number that composed this herd was two thousand, Mk 5:13.

He said, Go - A word of permission only, not command.

Mt 8:28 (k) "suffer us" Job 1:10-12, 2:3-6 (l) "???" De 14:8, Isa 65:3,4

They that kept them fled, etc. These swine were doubtless owned by the inhabitants of Gadara. Whether they were Jews or Gentiles is not certainly known. It was not properly in the territory of Judea; but as it was on its borders, it is probable that the inhabitants were a mixture of Jews and Gentiles. Swine were to Jews unclean animals, and it was unlawful for them to eat them, Lev 11:7. The Jews were forbidden by their own laws to keep them, even for the purpose of traffic. Either, therefore, they had expressly violated the law, or these swine were owned by the Gentiles. The keepers fled in consternation. They were amazed at his power. Perhaps they feared a further destruction of property; or, more likely, they were acquainted with the laws of the Jews, and regarded this as a judgment of Heaven for keeping forbidden animals, and for tempting the Jews to violate the commands of God. They dreaded, perhaps, further punishment, and foolishly came and besought Jesus to depart from their country. This is the only one of our Saviour's miracles, except the case of the fig-tree that he cursed, ( Mt 21:18-20,) in which he caused any destruction of property. It is a striking proof of his benevolence, that his miracles tended directly to the comfort of mankind. It was a proof of goodness added to the direct purpose for which his miracles were wrought. That purpose was to confirm his Divine mission; and it might have been as fully done by splitting rocks, or removing mountains, or causing water to run up steep hills, as by any other display of power. See Acts 2:22. He chose to exhibit the proof of his Divine power, however, in such a way as to benefit mankind. Infidels have objected to this whole narrative. They have said that this was a wanton and unauthorized violation of private rights in the destruction of property. They have said that the account of devils going into swine, and destroying them, was ridiculous. In regard to these objections, the narrative is easily vindicated. 1st. If Christ, as the Bible declares, be Divine as well as human--God as well as man--then he had an original right to that and all other property, and might dispose of it as he pleased, Ps 50:10-12. If God had destroyed them by pestilence, or by lightning, or by an inundation or earthquake, neither the owners, nor any one else, would have had reason to complain. No one now feels that he has a right to murmur if God destroys a thousand times the amount of this property, by overturning a city by an earthquake. Why, then, should complaints be brought against him if he should do the same thing in another way? 2nd. If this property was held by the Jews, it was a violation of their law, and it was right that they should suffer the loss;--if by the Gentiles, it was known also to be a violation of the law of the people among whom they lived; a temptation and a snare to them; and an abomination in their sight; and it was proper that the nuisance should be removed. 3rd. The cure of two men, one of whom was probably a man of distinction and property, was of far more consequence than the amount of property destroyed. To restore a deranged man now, of family and standing, would be an act for which property could not compensate, and which could not be measured in value by any pecuniary consideration. But, 4th. Jesus was not at all answerable for this destruction of property. He did not command, he only suffered or permitted the devils to go into the swine. He commanded them merely to come out of the man. They originated the purpose of destroying the property, doubtless for the sake of doing as much mischief as possible, and of destroying the effect of the miracle of Christ. In this they seem to have had most disastrous success; and they only are responsible. 5th. If it should be said that Christ permitted this, when he might have prevented it, we reply, that the difficulty does not stop there. He permits all the evil that exists, when he might prevent it. He permits men to do much evil, when he might prevent it. He permits one bad man to injure the person and property of another bad man. He permits the bad to injure the good. He often permits a wicked man to fire a city, or to plunder a dwelling, or to rob a traveller, destroying property of many times the amount that was lost at Gadara. Why is it any more absurd to suffer a wicked spirit to do injury, than a wicked man? or to suffer a legion of devils to destroy a herd of swine, than for legions of men to desolate nations, and cover fields and towns with ruin and slaughter?

They besought him to depart out of their coasts - They loved their swine so much better than their souls! How many are of the same mind!

The whole city came out. The people of the city probably came with a view of arresting him for the injury done to the property; but seeing him, and being awed by his presence, they only besought him to leave them. Out of their coasts. Out of their country. This shows, 1st. that the design of Satan is to prejudice men against the Saviour; and even to make what Christ does an occasion why they should desire him to leave them. 2nd. The power of avarice. These men preferred their property to the Saviour. They loved it so much, that they were blind to the evidence of the miracle, and to the good he had done to the miserable men that he had healed. It is no uncommon thing for men to love the world so much; to love property, even like that owned by the people of Gadara, so much as to see no beauty in religion, and no excellence in the Saviour; and, rather than part with it, to beseech Jesus to withdraw from them. The most grovelling employment; the most abandoned sins; the most loathsome vices, are often loved more than the presence of Jesus, and more than all the blessings of his salvation. (m) "depart" Job 21:24, Lk 5:18, Acts 16:39 REMARKS ON MATTHEW CHAPTER 8. 1st. The leprosy, the disease mentioned in this chapter, is an apt representation of the nature of sin. Like that, sin is loathsome; it is deep fixed in the frame; penetrating every part of the system; working its way to the surface imperceptibly, but surely; loosing the joints, and consuming the sinews of moral action; and adhering to the system, till it terminates in eternal death. It goes down from age to age. It shuts out men from the society of the pure in heaven, nor can man be elevated there, till God has cleansed the soul by his Spirit, and man is made pure and whole. 2nd. The case of the centurion is a strong instance of the nature and value of humility, Mt 8:6-10. He sustained a fair character, and had done much for the Jews. Yet he had no exalted conception of himself. Compared with the Saviour, he felt that he was unworthy that he should come to his dwelling. So feels every humble soul. Humility is an estimate of ourselves as we are. It is a willingness to be known, and talked of, and treated, just according to truth. It is a view of ourselves as lost, poor and wandering creatures. Compared with other men---with angels, with Jesus, and with God--it is a feeling by which we regard ourselves as unworthy of notice. It is a readiness to occupy our appropriate station in the universe, and to put on humbleness of mind as our proper array, 1Pet 5:5. 3rd. We have here an equally beautiful exhibition of faith. The centurion had unwavering confidence in the power of Jesus. He did not doubt at all that Jesus was able to do for him just what he needed, and what he wished him to do. This is faith; and every man who has this trust or confidence in Christ for salvation, has saving faith. 4th. Humility and faith are always connected. The one prepares the mind for the other. Having a deep sense of our weakness and unworthiness, we are prepared to look to Him who has strength. Faith also produces humility. Jesus was humble; and believing on him, we catch his spirit, and learn of him, Mt 11:28-30. Compared with him, we see our unworthiness. Seeing HIS strength, we see OUR feebleness; seeing his strength exerted to save creatures, impure and ungrateful as we are, we sink away into an increased sense of our unfitness for his favour. 5th. We see the compassion and kindness of Jesus, Mt 8:16, 17. He has borne our heavy griefs. He provides comfort for us in sickness, and sustains us in dying. But for his merciful arm, we should sink; and dying, we should die without hope. But he "Can make a dying bed Feel soft as downy pillows are; Whilst on his breast we lean our head, And breathe our life out sweetly there." 6th. We are forcibly struck with his condescension, Mt 8:19,20. Men of wickedness and crime dwell in splendid mansions, and stretch themselves on couches of ease; when afflicted, they recline on beds of down; but Jesus had no home, and no pillow. The birds that fill the air with music, and warble in the groves, nay, the very foxes, have homes and a shelter from the storms and elements; but He that made them, clothed in human flesh, was a wanderer, and had not where to lay his head. His sorrows he bore alone; his dwelling was in the mountains. In the palaces of the men for whom he toiled, and for whom he was about to bleed on a cross, he found no home, and no sympathy. Surely this was compassion worthy of a God. 7th. It is no disgrace to be poor. The Son of God was poor--and it is no dishonour to be like him. If our Maker, then, has cast our lot in poverty; if he takes away by sickness or calamity the fruits of our toils; if he clothes us in homely and coarse apparel; if he bids the winds of heaven to howl around our open and lonely dwellings, let us remember that the Redeemer of mankind trod the same humble path; and that it can be no dishonour to be likened to him who was the beloved Son of God. 8th. We should be willing to embrace the gospel without hope of earthly reward, Mt 8:19-23. Religion promises no earthly honours or wealth. It bids its disciples to look beyond the grave for its highest rewards. It requires men to love religion for its own sake; to love the Saviour, even when poor, and cast out, and suffering, because he is worthy of love; and to be willing to forsake all the allurements which the world holds out to us, for the sake of the purity and peace of the gospel. 9th. We learn the necessity of forsaking all for the sake of the gospel. Our first duty is to God, our Creator and Saviour; our second to friends, and relations and country, Mt 8:22. When God commands, we must follow him; nor should any consideration of ease, or safety, or imaginary duty, deter us. To us it is of no consequence what men say or think of us. Let the will of God be prayerfully ascertained, and then let it be done, though it carry us through ridicule, racks, and flames. 10th. Jesus can preserve us in the day of danger, Mt 8:23-27. He hushed the storm, and they were safe. His life was also in danger with theirs. Had the ship sunk, without a miracle, he would have perished with them. So in every storm of trial or persecution, in every heaving sea of calamity, he is united to his followers. His interest and theirs is the same. He feels for them; he is touched with their infirmities; and he will sustain them. "Because I live," says he, "ye shall live also." Never, never, then, shall man or devil pluck one of his faithful followers from his hand, Jn 10:27,28. 11th. All that can disturb or injure us is under the control of the Christian's Friend, Mt 8:28-32. The very inhabitants of hell are bound; and beyond his permission they can never injure us. In spite, then, of all the malice of malignant beings, the friends of Jesus are safe. 12th. It is no uncommon thing for men to desire Jesus to depart from them, Mt 8:34. Though he is ready to confer on them important favours, yet they hold his favours to be of far less consequence than some unimportant earthly possession. Sinners never love him, and always wish him away from their dwellings. 13th. It is no uncommon thing for Jesus to take men at their word, and leave them. He gives them over to worldly thoughts and pursuits; he suffers them to sink into crime, and they perish for ever! Alas, how many are there, like the dwellers in Gadara, that ask him to depart; that see him go without a sigh; and that never, never again behold him coming to bless them with salvation!