raised from the dead. ach is a faithful minister, always intent either on the work the following judicious remark. "It is neither by the specu of his own salvation, or that of his neighbour; speaking more |lations of astrologers, nor by the Calvinian assurance of pre. to God than to men; and to these as in the presence of God. destination, that we can discover what will be our portion for The tongue is fitly compared by one to a pump, which ever: but it is by the examination of our heart, and the con. empties the heart, but neither fills nor cleanses it. The love sideration of our life, that we may in some measure prognos. of God is a hidden spring, which supplies the heart continual- ticate our eternal state. Without a holy heart and a holy life, ly, and never permits it to be dry or unfruitful. Quesnel. all is ruinous in the hour of temptation, and in the day of 47. I will show you] Yrodeifw, I will show you plainly. I will wrath." To this may be added, He that believeth on the Son enable you fully to comprehend my meaning on this subject by of God, hath the wITNESS in HIMSELF: 1 John v. 10. the following parable. See this word explained Matt. iii. 7. 48. He is like a man, &c.] See on Matt. vii. 24-27. 49. The ruin of that house was great] On this passage, father Quesnel, who was a most rigid predestinarian, makes The suojects of this chapter have been so amply explained and enforced in the parallel places in Matthew, to which the reader has been already referred, that there appears to be no necessity to make any additional observations. CHAPTER VII. Christ heals the servant of a centurion, who is commended for his faith, 1-10. Raises a widow's son to life at Nain, 11-17. John Baptist hears of his fame, and sends two of his disciples to inquire whether he was the Christ, 18-23. Christ's character of John, 24-30. The obstinate blindness and capriciousness of the Jews, 31-35. A Pharisee invites him into his house, where a woman anoints his head with oil, and washes his feet with her tears, 36-38. The Pharisee is offended, 39. Our Lord reproves him by a parable, and vindicates the woman, 40-46; and pronounces her sins forgiven, 47-50. (A. M. 4031. A. D. 27. An. Olymp. CCI. 3.] N TOW when he had ended all his sayings in the audience of | city called Nain; and many of his disciples went with him, the people, he entered into Capernaum. and much people. 2 And a certain centurion's servant, who was dear unto him, was sick, and ready to die. 3 And when he heard of Jesus, he sent unto him the elders of the Jews, beseeching him that he would come and heal his servant d 4 And when they came to Jesus, they besought him instantly, saying, That he was worthy for whom he should do this: 5 For he loveth our nation, and he hath built us a synagogue. 6 Then Jesus went with them. And when he was now not far from the house, the centurion sent friends to him, saying unto him, Lord, trouble not thyself: for I am not worthy that thou shouldest enter under my roof: 7 Wherefore neither thought I myself worthy to come unto thee: but say in a word, and my servant shall be healed. 8 For I also am a man set under authority, having under me soldiers, and I say unto one, Go, and he goeth; and to another, Come, and be cometh; and to iny servant, do this, and he doeth it. 9 When Jesus heard these things, he marvelled at him, and turned him about, and said unto the people that followed him, I say unto you, I have not found so great faith, no, not in Israel. 10 And they that were sent, returning to the house, found the servant whole that had been sick. 11 And it came to pass the day after, that he went into a • Matt 85 John 4. 46-51,-b 2 Kings 5. 1.-e Mark 5. 23-d Rev. 3. 4.- Gr. the man-1 Or coffin NOTES-Verse 2. A certain centurion's servant] See this miracle explained on Matt. viii. 5-13. 12 Now when he came nigh to the gate of the city, behold, there was a dead man carried out, the only son of his mother, and she was a widow: and much people of the city was with her. 13 And when the Lord saw her, he had compassion on her. and said unto her, Weep not. 14 And he came and touched the bier: and they that bare him, stood still. And he said, Young man, I say unto thee, Arise. 15 And he that was dead sat up, and began to speak. And he delivered him to his mother. 16h And there came a fear on all and they glorified God, saying, That a great prophet is risen up among us; and, That God hath visited his people. 17 And this rumour of him went forth throughout all Judea, and throughout all the region round about. 18 And the disciples of John showed him of all these things. 19 And John calling unto him two of his disciples, sent them to Jesus, saying, Art thou he that should come 1 or look we for another? 20 When the men were come unto him, they said, John Baptist hath sent us unto thee, saying, Art thou he that should come or look we for another? 21 And in the saine hour he cured many of their infirmities g Ch. 8.54. John 11, 43. Acts 9. 40. Rom, 4. 17.-h Ch. 1.65.-i Ch.24.19. John 4.19 & 6.14. & 9.17.-k Ch.1.68-1 Mart, 11. 2. 3. Elders of the Jews] These were either magistrates in the place, or the elders of the synagogue, which the centurion had built, ver. 5. He sent these, probably because he was afraid to come to Christ himself, not being a Jew, either by nation or religion. In the parallel place in Matthew, he is represent-wholesome and many, by attending such places, are shorted as coming to Christ himself, but it is a usual form of speech in all nations, to attribute the act to a person, which is done, not by himself, but by his authority. 5. He loveth our nation] He is a warm friend to the Jews; and has given a full proof of his affection to them, in building them a synagogue. This he had done at his own proper charges; having no doubt employed his own men in the work. 10. Found the servant whole] This cure was the effect of the faith, prayer, and humility of the centurion; through which the almighty energy of Jesus Christ was conveyed to the sick man. But these very graces in the centurion were the products of grace. It is God himself, who by the gifts of his mercy disposes the soul to receive its cure; and nothing can contribute to the reception of his grace, but what is the fruit of grace itself. The apostle says, The grace of God that bringeth salvation hath appeared unto all men, Tit. ii. 11. It should therefore be our concern not to resist the operations of this grace: for though we cannot endue ourselves with any gracious disposition, yet we can quench the Spirit, by whose agency these are produced in the soul. The centurion had not received the grace of God in vain. 11. Nain] A small city of Galilee, in the tribe of Issachar. According to Eusebius, it was two miles from Mount Tabor, southward; and near to Endor. 12 Carried out] The Jews always buried their dead with out the city, except those of the family of David. No bury ing places should be tolerated within cities or towns; much less in or about churches and chapels. This custom is excessively injurious to the inhabitants; and especially to those who frequent public worship in such chapels and churches. God, decency, and health, forbid this shocking abomination. On the impropriety of burying in towns, churches, and chapets, take the following testimonies: Extra urbem soliti sunt ahi mortuos sepelire: Nos Christiani, eos non in urbes sodum, sed et in TEMPLA recepimus, quo fit ut multi fætore nimis ferè exanimentur,-SCHORTTGEN. "Others were accustomed to bury their dead without the city: We Christians, not only bury them within our cities, but receive them even into our churches! hence many nearly lose their lives through the noxious effluvia." "Both the Jews and other people had their burying places without the city:-Et certe ila postulat ratio publicæ sanitatis, quæ multûm lædi solet aura sepul chrorum -and this the health of the public requires, which is greatly injured by the effluvia from the graves."-Rosenmuller. From long observation I can attest, that churches and chapels situated in grave-yards, and those especially, within whose walls the dead are interred, are perfectly unening their passage to the house appointed for the living. What increases the iniquity of this abominable and deadly work, is, that the burying grounds attached to many churches and chapels, are made a source of private gain. The whole of this preposterous conduct is as indecorous and unhealthy, as it is profane. Every man should know, that the gas which is disengaged from putrid flesh, and particularly from a hu man body, is not only unfriendly to, but destructive of animal life. Superstition first introduced a practice, which self-in. terest and covetousness continue to maintain. For a general improvement of all the circumstances of this miracle, see the end of the chapter. 16. God hath visited his people] Several MSS. and Versions add es ayatov, for good. Sometimes God visited his people in the way of judgment, to consume them in their transgres. sions: but it was now plain, that he had visited them in the most tender compassion and mercy. This seems to have been added by some ancient copyist, by way of explanation. 18. The disciples of John showed him, &c.] It is very likely, that John's disciples attended the ministry of our Lord at par ticular times and this, we may suppose, was a common case among the disciples of different Jewish teachers. Though bigotry existed in its most formidable shape between the Jews and Samaritans, yet we do not find that it had any place between Jews and Jews, though they were of different sects, and attached to different teachers. 19. Art thou he that should come ?] That is, to save. Art thou the promised Messiah? See on Matt. xi. 3. Some have thought that this character of our Lord, o coxo pevos, he who cometh, refers to the prophecy of Jacob, Gen. xlix. 10. where he is called Shiloh, which Grotius and others derive from w shalach, he sent hence, as the time of the fulfilment of the prophecy drew nigh, he was termed he who cometh, i. e. he who is just now ready to make his ap pearance in Judea. In Zach. ix. 9. a similar phrase is used, Behold, thy king COMETH unto thee-having SALVATION. This is meant of the Messiah only; therefore I think the words. to save, are necessarily implied. 21. Infirmities and plagues] The following judicious note from Bp. PEARCE, is worthy of deep attention: “Luke men tions here vodoi, pastyes leprosins, and zvevpara novηpa, i. e. Christ's character of John. b ST. LUKE. and plagues, and of evil spirits; and unto many that were 25 But what went ye out for to see? A man clothed in soft 26 But what went ye out for to see? A prophet? Yea, I say unto you, and much more than a prophet. 27 This is he, of whom it is written, Behold, I send my messenger before thy face, which shall prepare thy way before thee. 23 For I say unto you, Among those that are born of women, there is not a greater prophet than John the Baptist: but he that is least in the king loin of God is greater than he. 29 And all the people that heard him, and the publicans, Jus- 31 And the Lord said, Whereunto then shall I liken the a Matt. 11. 5.b Isa. 35. 5.-e Ch. 4 19 Matt 11 7.-e Mal 3.1 - Matt. 3 5. Ch. 3. 12-g Or, frustrated.-h Acts 2, 27. A woman anoints our Lord 32 They are like unto children sitting in the market place, and calling one to another, and saying, We have piped unto you, and ye have not danced; we have mourned to you, and ye have not wept. 33 For John the Baptist came neither eating bread nor 36 And one of the Pharisees desired him that he would cat 35 And stood at his feet behind him weeping, and began to 40 And Jesus answering said unto him, Simon, I have some- i Or, within themselves --k Mait, 11.16.-1 Matt 34. Mk 1.6. Ch 1.15.- m Mat 1! 19—n Mott, D16. Mark 14.3. In 11.2.-o-Ch 15, 2-p See Mart 198 diseases, or ill habits of body, sores or lamenesses, and evil had been before this converted to God, and came now to give spirits; from whence we may conclude, that evil spirits are this public testimony of her gratitude to her gracious deliverer reckoned by him (who speaks of disteinpers with more ac from the darkness and guilt of sin. I am inclined to think curacy than the other evangelists) as things different from that the original word, quaproλos, is used for heathen or Genany disorders of the body, included in the two former words." | tile in several places of the Sacred Writings. I am fully perUnto many that were blind he gave sight. Rather, he kind-suaded that this is its meaning in Matt. ix. 10, 11, 13. xi. 19. ly gave sight-exapionTo To BλERE; or, he graciously gave and xxvi. 45. The son of man is betrayed into the hands of sight. This is the proper meaning of the original words. In sinners, i, e. is delivered into the hands of the heathens, viz. all his miracles, Jesus showed the tenderest inercy and kind the Romans, who alone could put him to death. See Mark it ness: not only the cure, but the manner in which he per- | 15, 16, and 17. xiv. 41. I think also it has this meaning in Luke formed it, endeared him to those who were objects of his com- vi. 32, 33, 34. xv. 1, 2, 7, 10. xix. 7. John ix. 31. I think no passionate regards. other sense can be justly assigned to it in Gal. ii. 15. We inho are Jews by nature, and not sinners of the Gentiles. We Jews who have had the benefit of a divine revelation, know that a man is not justified by the works of the law, but by the faith of Christ, (ver. 16.) which other nations, who were heathens, not having a divine revelation, could not know. It is, I think, likely that the grand subject of the self-righteous Pharisee's complaint was her being a heathen. As those who were touched by such contracted a legal defilement, he could not believe that Christ was a conscientious observer of the law, seeing he permitted her to touch him, knowing who she was; or if he did not know that she was a heathen, it was a proof that he was no prophet, ver. 39, and consequently had not the discernment of spirits which prophets were supposed to possess. As the Jews had a law which forbad all iniquity. and they who embraced it being, according to its requisitions and their professions, saints; and as the Gentiles had no law to restrain evil, nor made any profession of holiness, the term quaproλot, or sinners, was first with peculiar propriety ap plied to them, and afterward to all others who, though they professed to be under the law, yet lived as Gentiles without the law. Many suppose this person to be the same as Mary Magdalene, but of this there is no solid proof. 22-28. See these verses explained at large, on Matt. xi. 4-15. 29. Justified God] Or, declared God to be just-dikatwear TOV Osov. The sense is this: John preached, that the divine wrath was coming upon the Jews, from which they might fee by repentance, chap. iii. 7. The Jews, therefore, who were baptized by him, with the baptism of repentance, did thereby acknowledge, that it is but justice in God to punish them for their wickedness, unless they repented, and were baptized, in token of it. Bp. PEARCE proves, that this is the sense in which the word dat is used here and in Psal. 1. 3. compared with Job xxxii. 2. and by this evangelist again in chap. x. 29. and xvi. 15. 30. Rejected the counsel of God Or, frustrated the will of God την βουλην του Θεού ηθέτησαν. Kyple says the vero are has two meanings: 1. To disbelieve; 2. To despise or disobey: and that both senses may be properly conjoined here. The will of God was, that all the inhabitants of Judea should repent at the preaching of John, be baptized, and be. lieve in Christ Jesus. Now as they did not repent, &c. at John's preaching, so they did not believe his testimony concerning Christ: thus the will, gracious counsel, or design of God, relative to their salvation, was annulled or frustrated. They disbelieved his promises, despised the Messiah, and dis obeyed his precepts. 31. And the Lord said] Almost every MS. of authority and importance, with most of the Versions, omit these words. As the Evangelistaria (the books which contained those portions of the Gospels which were read in the churches) began at this verse, the words were probably at first used by them, to introduce the following parable. There is the fullest proof, that they never made a part of Luke's text. Every critic rejects them. Bengel and Griesbach leave them out of the text. 32. They are like unto children) See on Matt. xi. 16-19. It is probable that our Lord alludes here to some play or game among the Jewish children, no account of which is now on record. 35. Wisdom is justified, &c.] Probably the children of wisdom is a mere Hebraism here for the products or fruits of wisdom; hence the Vatican MS. one other, and some Versions, have spywv, works, instead of TEKYOV, sons, in the parallel place, Matt. xi. 19. True wisdom shows itself by its works; folly is never found in the wise man's way, no more than wisdom is in the path of a fool. Theophylact's note on this place should not be overlooked, Edikaiwon, TOUT 'ECTIV ETIunon, Wisdom is JUSTIFIED, that is, IS HONOURED by all her children. 36. One of the Pharisees] Called Simon, ver. 40. This account is considered by many critics and commentators to be the same with that in Matt. xxvi. 6, &c. Mark xiv. 3. and Johm xii. 3. This subject is considered pretty much at large in the notes on Matt. xxvi. 6, &c. to which the reader is requested to refer. 37. A woman-which was a sinner] Many suppose that this woman had been a notorious public prostitute-but this is taking the subject by the very worst handle. My own opinion s, that she had been a mere heathen who dwelt in this city, probably Capernaum) who, through the ministry of Christ, Brought an alabaster box] See on Mark xiv. 3. 33. Stood at his feet behind him] In taking their meals, the Eastern people reclined on one side, the loins and knees being bent to make the more room; the feet of each person were turned outwards behind him. This is the meaning of stand ing BEHIND at his FEET. Began to wash his feet with tears] Ηρξατο βρέχειν τοις dakpuot, she began to water his feet-to let a shower of tears fall on them. As the Jews wore nothing like our shoes, (theirs being a mere sole, bound about the foot and ancle with thongs) their feet being so much exposed had frequent need of washing, and this they ordinarily did before taking their meals. Kissed his feet With affectionate tenderness, Kateßidei, or kissed them again and again. See on Matt. xxvi. 49. The kiss was used in ancient times as the emblem of love, religious reverence, subjection and supplication. It has the meaning of supplication, in the way of adoration, accompa nied with subjection, in 1 Kings xix. 18. whose mouths have not kissed Baal, and in Job xxxi. 27. my mouth hath not kissed my hand; I have paid no sort of adoration to false gods; and in Psal. ii. 12. kiss the Son, lest he be angry, close in with, embrace affectionately the offers of mercy made unto you through Christ Jesus, lest he (the Lord) be angry with you, and ye perish; which commandment this woman seems to have obeyed, both in the literal and spiritual sense. Kissing the feet was practised also among the heathens, to express subjection of spirit, and earnest supplication. See a long example in Raphelius, produced from Polybius, concerning the Carthagenian ambassadors, when supplicating the Ro mans for peace. With an humble and abject mind, recorTIS Thy yny, they fell down on the earth, rous rodas karapikoter To ovvedpis, and kissed the feet of the council. See also several examples in Kypke. Kissing the feet is a further proot that this person had been educated a heathen. 42 And when they had nothing to pay, he frankly forgave them both. Tell me therefore, which of them will love him most? 43 Simon answered and said, I suppose that he to whom he forgave most. And he said unto him, Thou hast rightly judged. 44 And he turned to the woman, and said unto Simon, Seest thou this woman? I entered into thine house, thou gavest ine to water for my feet: but she hath washed my feet with tears, and wiped them with the hairs of her head. 45 Thou gavest me no kiss: but this woman, since the time I came in, hath not ceased to kiss my feet. a Pa 21 5 −b 1 Tim. 1. 14 Matt.92 Mark 2.5-d Matt. 9.3. Mark 2.7. VII. occasion, and its application. 46 My head with oil thou didst not anoint: but this woman hath anointed my feet with ointment. 47 Wherefore, I say unto thee, Her sins, which are many, are forgiven; for she loved much: but to whom little is forgiven, the same loveth little. с 48 And be said unto her, Thy sins are forgiven. e Matt.9.22. Mark 5.34. & 10, 52, Ch. 8. 48. & 18, 42, 41. A certain creditor, &c.] It is plain that in this parable our Lord means by the creditor GoD, and by the two debtors, Simon, and the woman who was present. Simon, who had the light of the law, and who, in cousequence of his profession as a Pharisee, was obliged to abstain from outward iniquity, night be considered as the debtor who owed only fifty pence, or denari. The woman, whom I have supposed to be a hea then, not having these advantages, having no rule to regulate her actions, and no curb on her evil propensities, may be considered as the debtor who owed five hundred pence, or denarii. And when both were compared, Simon's debt to God might be considered, in reference to hers, as fifty to five hun-fliction, and distress, accompanied the corpse. Behold the dred. However, we find, notwithstanding this great disparity, both were insolrent. Simon, the religious Pharisee, could no more pay his fifty to God, than this poor heathen her five hundred, and if both be not freely forgiven by the divine mercy, both must finally perish. Having NOTHING to PAY, he kindly FORGAVE them both. Some think that this very Simon was no in-ousulerable debtor to our Lord, as having been mercifully cleansed from a leprosy; for he is supposed to be the same as Simon the leper. See the note on Matt. xxvi. 6. 42 Which of them will love him most?] Which is under the greater obligation, and should love him most ? 43. He to whom he forgate most.] By this acknowledgement he was, unknowingly to himself, prepared to receive our Lord's reproof. 44 Thou gavest me no water] In this respect Simon was sadly deficient in civil respect, whether this proceeded from forgetfulness or contempi. The custom of giving water to wash the guest's feet was very ancient. See instances in Gen. XVIIL 4. xxiv. 32. Judges xix. 21. 1 Sam. xxv. 41. In Hindoostan it is the custom, that when a superior enters the house of an inferior, the latter washes his feet, and gives him water to rinse his mouth before he eats. See AYEEN AKBERY, vol. iii. p. 226. 45. Since the time I came in] Rather, since the time SHE came in, ag'ns eiendßev, not elonov, I came in, for it is clear from ver. 37. that the wonan came in after Christ, having heard that he was sitting at meat in the Pharisee's house. The reading which I have adopted is supported by several MSS. and Versions. JESUS, accompanied by his disciples, and an innumerable II. What Christ did to raise this dead man. 46. My head with oil thou didst not anoint] Anointing the head with oil was as common among the Jews, as washing the face with water is among us. See Ruth iii. 3. 2 Sam. xii. 20. xiv. 2 2 Kings iv. 2. and Psal. xxiii. 5. where the author alludes to the Jewish manner of receiving and enter-public that was before hidden, lays afflictions upon the body, taining a guest. Thou preparest a table for me; anointest my head with oil; givest me an overflowing cup. See Matt. v. 17. 47. For she loved much] Or, THEREFORE she loved much. It appears to have been a consciousness of God's forgiving love that brought her at this time to the Pharisee's house. In the common translation her forgiveness is represented to be the consequence of her loving much, which is causing the tree to produce the root, and not the root the tree. I have considered Ti here as having the sense of dirt, therefore; because to nake this sentence suit with the foregoing parable, ver. 42, 43 and with what immediately follows here, but he to whom little is forgiven, loveth little, we must suppose her love was the effect of her being pardoned, not the cause of it. Ort seems to have the sense of therefore in Matt. xiii. 13. John viii. 44. 1 Cor. x. 17. and in the Septuagint, in Deut. xxxiii. 52. Isa. xlix. 19. Hos, ix. 15. and Eccles. v. 6. Both these particles are often interchanged in the New Testament. Loved much-loveth little] That is, a man's love to God will be in proportion to the obligations he feels himself under to the bounty of his Maker. 45. Thy sins are forgiven] He gave her the fullest assurance of what he had said before to Simon, (ver. 47.) thy sins are forgiven. While the Pharisee murmured, the poor peni tent rejoiced. 50. Thy faith hath saved thee] Thy faith hath been the instrument of receiving the salvation which is promised to those who repent. Go in peace. Thongh peace of conscience be the inseparable consequence of the pardon of sin, yet here it seems to be used as a rulediction or farewell: as if he had snd, May goodness and mercy continue to follow thee! In this seuse it is certainly used Judg. xviii. 6. 1 Sam. i. 17. xx. 42 xxix 7. 2 Sam. xv. 9. James ii. 16. The affecting account of raising the widow's son to life, ver. 11-17. is capable of further improvement. In this resurrection of the widow's son four things are highly worthy of notice: 1. The meeting. 2. What Christ did to raise the dead man. 3. What the man did when raised to life: and, 4. The effect produced on the minds of the people. L. The MEETING. 1. It was uncommon: it was a meeting of life and death, cf consolation and distress. On the one part by some evil disease effaces that beauty, or impairs that strength, which were the occasions of sin; disconcerts the schemes, and blasts the property of the worldly man. These were carrying him down to the chambers of death, and the merciful God is thus delivering him out of the hands of his murderers. 3. He commanded-Young man! I say unto thee arise. Sinners! you have been dead in trespasses and sins too long: now hear the voice of the Son of God. Young people! to you in particular is this commandment addressed. Delay not a moment: it will be more easy for you to return to God now than at any future time. And perhaps the present call inay never be repeated. The sooner you hear the voice of God, the sooner you shall be happy. III. What the man did when raised to life. 1. He sat up, ver. 15. When the quickening voice of God reaches the heart of a sinner, his first business is to lift up his head to contemplate the awful state in which he is found, and the horrible pit over which he hangs, and look about for a deliverer from the hell that is moved from beneath to meet him at his com. ing. 2. He began to speak. Prayer to God for the salvation he needs is indispensably requisite to every awakened sinner. Let him speak in prayer and praise-prayer for present salvation, and praise because he is still out of hell. Let him also declare the power and goodness of God which have thus rescued him from the bitter pains of an eternal death. 3. He walked. He (Christ) presented him to his mother. Those who were carrying the corpse having heard the voice of the young man, immediately laid down the bier, and the young man stepping directly on the ground, Jesus took him by the hand, and conducted him to his mother. What a change from the deepest affliction to the highest ecstacy of joy must have now taken place in this widow's heart! Happy mo ment! When the quickening power of Christ restores a prodigal son to a disconsolate parent, and a member to Christ's mystical body, the church militant. IV. The effect produced on the mind of the people. 1. Fear seized them, ver. 16. A religious reverence penetrated their hearts, while witnessing the effects of the sovereign power of Christ. Thus should we contemplate the wonders of God's grace in the conviction and conversion of sinners 2. They The parable of the sower, ST. LUKE. and its explanation. glorified God. They plainly saw that he had now visited his of God should be made known to all: the Gospel should be people: the miracle proclaimed his presence, and that a great preached in every place: and the miracle-working power of prophet was risen among them, and they expect to be spee. Christ every where recommended to notice. If those who dily instructed in all righteousness. The conversion of a sin are raised from the death of sin were more zealous in dis ner to God should be a matter of public joy to all that fear coursing of, and walking in, and recommending the Gospel his name: and should be considered as a full proof that the of the grace of God, the kingdom of Christ would soon have God of our fathers is still among their children. See ver. 16. a more extensive spreads, and the souls thus employed would 3 They published abroad the account. The work of the grace | be incessantly watered from on high. CHAPTER VIII. Jesus preaches through every city and village, 1. Women minister to him, 2, 3. Instructs the multitudes by the parable of the sower, 4-8. Explains it at large to his disciples, 9-15. Directions how to improve by hearing the Gospel, 16-18 His mother and brethren seek him, 19-21. He and his disciples go upon the lake, and are taken in a storm, 22-25. They arrive among the Gadarenes, 26, where he cures a demoniac, 27-39. He returns from the Gadarenes, and is requested by Jairus to heal his daughter, 40-12. On the way he cures a diseased woman, 43-48. Receives information that the daughter of Jairus is dead, 49. Exhorts the father to believe; arrives at the house, und raises the dead child to life, 50-56. [A. M. 4031. A. D. 27. An. Olymp. CCL. 3.] 4 And when much people were gathered together, and 6 And some fell upon a rock: and as soon as it was sprung And some fell among thorns; and the thorns sprang up with it, and choked it. 8 And other fell on good ground, and sprang up, and bare fruit an hundred fold. And when he had said these things, he cried, He that hath ears to hear, let him hear. a Matt. 27.55, 56.-b Mark 16. 9.- Matt. 13.2. Mk.4.1.-d Matt, 13. 10. Mk.4. 10 NOTES-Verse 1. Throughout every city and village] That is, of Galilee. 94 And his disciples asked him, saying, What might this parable be 7 10 And he said, Unto you it is given to know the mysteries of the kingdom of God: but to others in parables; that seeing they night not see, and hearing they might not understand. 11 Now the parable is this: The seed is the word of God. 12 Those by the way-side are they that hear; then cometh the devil, and taketh away the word out of their hearts, lest they should believe and be saved. 13 They on the rock are they, which, when they hear, receive the word with joy; and these have no root, which for a while believe, and in time of temptation fall away. 14 And that which fell among thorns are they which, when they have heard, go forth, and are choked with cares and riches and pleasures of this life, and bring no fruit to perfection. 15 But that on the good ground are they, which in an honest and good heart, having heard the word, keep it, and bring forth fruit with patience. 161 No man, when he hath lighted a candle, covereth it with a vessel, or putteth it under a bed; but setteth if on a candlestick, that they which enter in may see the light. e Isa 6.9. Mk.4 12.—f Matt. 13. 18 Mk.4. 14. Matt. 5. 15. Mk.4 21. Ch.11.3. or, that he in the way of his ministry, ever went to them. conclude, therefore, that the common opinion is a vile slander on the character of one of the best women mentioned in the Gospel of God; and a reproach cast on the character and conduct of Christ and his disciples. From the whole account of Mary Magdalene, it is highly probable that she was a person of great respectability in that place, such a person as the wife of Chuza, Herod's steward, could associate with: and a person on whose conduct or character, the calumniating Jews could cast no aspersions 2. Out of whom went seven devils] Who had been possessed in a most extraordinary manner, probably a case of inveterate lunacy, brought on by the influence of evil spirits. The number seren inay here express the superlative degree. Mary Magdalene is commonly thought to have been a prostitute before she came to the knowledge of Christ, and then to have been a remarkable penitent. So historians and pain. ters represent her but neither from this passage, nor from any other of the New Testament, can such a supposition be legitimately drawn. She is here represented as one who had been possessed with seven demons and as one among other women who had been healed by Christ of evil (or wicked) spirits and infirmities. As well might Joanna and Susan na, mentioned ver. 3. come in for a share of the censure as this Mary Magdalene; for they seem to have been dispos sessed likewise by Jesus, according to St. Luke's account of the. They had all had infirmities, of what sort it is not said, and those infirmities were occasioned by evil spirits within them and Jesus had healed them all : but Mary Mag-dur, a keeper or overseer; hence our words, warder, wardalene, by her behaviour, and constant attendance on Jesus in his life-time, at his crucifixion and at his grave, seems to have exceeded all the other women in duty and respect to his person. Bishop PEARCE 3. Herod's steward] Though the original word enɩrpones sig. nifles sometimes the inspector or overseer of a province, and sometimes a tutor of children, yet here it seems to signify the overseer of Herod's domestic affairs; the steward of his household. Steward of the household was an office in the king's palace by s. 24. of Hen. VIII. The person is now entitled lord steward of the king's household, and the office is, I believe, more honourable and of more importance than when it was first created. Junius derives the word from the Islan die stivardur, which is compounded of stía, work, and barden, ward, guard, guardian, &c. The Greek word in He brew letters is frequent in the rabbinical writings, D`EN, and signifies among them the deputy ruler of a province. See on chap. xvi. 1. In the Islandic version it is forsion= armanns. There is a marvellous propensity in commentators to make Soue of the womea mentioned in the Sacred Writings appear as women of ill-fame; therefore Rahab must be a harlot and Mary Magdalene a prostitute: and yet nothing of the kind can be proved either in the former or in the latter case; nor in that mentioned in chap. vii. 36, &c. where see the notes. Poor Mary Magdalene is made the patroness of penitent prostitutes, both by Papists and Protestants; and to the scandal of her name, and the reproach of the Gospel, hauses fitted up for the reception of such are termed Magda lere hospitals! and the persons themselves Magdalenes! There is not only no proof that this person was such as com-poor to whom he went to preachi mentators represent her, but there is the strongest presump tive proof against it: for if she had ever been such, it would have been contrary to every rule of prudence, and every dictate of wisdom, for Christ and his apostles to have permitted such a person to associate with them, however fully she might have been converted to God, and however exemplary her life at that time might have been. As the world who had seen her conduct, and knew her character, (had she been such as is in sinuated) could not see the inward change, and as they sought to overwhelin Christ and his disciples with obloquy and re proach on every occasion, they would certainly have availed themselves of so favourable an opportunity to subject the character and ministry of Christ to the blackest censure, had he permitted even a converted prostitute to minister to him and his disciples. They were ready enough to say that he was the friend of publicans and sinners, because he conversed with them in order to instruct and save their souls; but they could never say he was a friend of prostitutes, be cause does not appear that such persons ever came to Christ; Unto him] Instead of avro, to him, meaning Christ, many of the best MSS. and Versions have avrois, to them, meaning both our Lord and the twelve apostles, see ver. 1. This is unquestionably the true reading. Christ receives these assistances and ministrations, says pious Quesnel. 1. To honour poverty by subjecting himself to it. 2. To humble kimself in receiving from his creatures. 3. That he may teach the ministers of the Gospel to depend on the providence of their hea venly Father. 4. To make way for the gratitude of those he had healed. And, 5. That he might not be burthensome to the 5. A sower went out to sow] See all this parable largely explained on Matt. xiii. 1-23. 12. Those by the way-side] Bishop PEARCE thinks that Luke, by or here, means onopol, the seeds, though he acknowledges that he has never found such a word as oropot in the plural number signifying seeds. 15. With patience] Rather, with perseverance. The Greek word vrojton, which our translators render patience, properly signifies here, and in Rom. ii. 7. perseverance. The good ground, because it is good, strong, and vigorous, continues to bear: bad or poor ground cannot produce a good crop, and be sides, it is very soon exhausted. The persons called the good ground in the text, are filled with the power and influence of God, and therefore continue to bring forth fruit; i. e. they persevere in righteousness. From this we may learn, that the perseverance of the saints, as it is termed, necessarily implies that they continue to bring forth fruit to the glory of God. Those who are not fruitful are not in a state of perseverance. 16. Lighted a candle] This is a repetition of a part of our Who are Christ's relatives. CHAPTER VIII. 17 For nothing is secret, that shall not be made manifest; neither any thing hid, that shall not be known and come abroad. 18 Take heed therefore how ye hear; i for whosoever hath, to him shall be given; and whosoever hath not, from him shall be taken even that which he seenneth to have. 19 Then came to him his mother and brethren, and could not come at him for the press. 20 And it was told him by certain which said, Thy mother and thy brethren stand without, desiring to see thee. 21 And he answered and said unto them, My mother and my brethren are these which hear the word of God, and do it. 22 Now it came to pass on a certain day, that he went into a ship with his disciples: and he said unto them, Let us go over into the other side of the lake. And they launched forth. 23 Bat as they sailed he fell asleep; and there came down a storm of wind on the lake; and they were filled with water, and were in jeopardy. 24 And they came to him, and awoke him, saying, Master, master, we perish. Then he arose, and rebuked the wind and the raging of the water; and they ceased, and there was a calin. 25 And he said unto them, Where is your faith? And they being afraid wondered, saying one to another, What manner of man is this! for he commandeth even the winds and water, and they obey him. 25 And they arrived at the country of the Gadarenes, which is over against Galilee. 27 And when he went forth to land, there met him out of the city, a certain man, which had devils long time, and ware no clothes, neither abode in any house, but in the tombs. 28 When he saw Jesus, he cried out, and fell down before him, and with a loud voice said, What have I to do with thee, Jesus, the Son of God most high? I beseech thee, torment me not. 29 (For he had commanded the unclean spirit to come out of the man. For oftentimes it had caught him: and he was kept bound with chains and in fetters; and he brake the bands, and was driven of the devil into the wilderness.) Matt 1.25 Ch. 12. 2-4 Matt 13.1 2 25.29 Ch. 19 26-k Or, thinketh that Mark 4. 35. he bath-1 Mat.1 6. Mark 3. 31-m Matt. 9. 23. Lord's sermon on the mount. See the notes on Matt. v. 15. x. 26. and on Mark iv. 21, 22. 17. For nothing is secret, &c.] Whatever I teach you in private, ye shall teach publicly and ye shall illustrate and explain every parable now delivered to the people. is Eren that which he seemeth to have.] Or, rather, even what he hath. Odoki sxc, rendered by our common version, that he seemeth to have; seems to me to contradict itself. Let us examine this subject a little. 1. To seem to have a thing, is only to have it in appearance, and not in reality; but what is possessed in appearance only, can only be taken away in appearance; therefore on the one side there is no gain, and on the other side no loss. On this ground, the text speaks just nothing. 2. It is evident that o doket Exety, what he seemeth to have, here, is equivalent to o exe, what he hath, in the parallel places, Mark iv. 25. Matt. xiii. 12. xxv. 29. and in Luke xix. 26. 3. It is evident also, that these persons had something which might be taken away from then. For, 1. The word of God, the divine seed, was planted in their hearts. 2. It had already produced some good effects; but they permitted the devil, the cares of the world, the desire of riches, and the love of pleasure, to destroy its produce. 4. The word doksty is often an expletive: so Xenophon in Heller. vi. Oriε ČOKEL Tarpikos, pixus, aurois, because he seemed to be (i. e. was) their father's friend. So in his Econ. among the cities that seemed to be (dokovcais, actually were) at war. So Athenæus, lib. vi. chap. 4. They who seemed to be (doKouvres, who really were) the most opulent, drank.out of brazen cups. 5. It often strengthens the sense, and is thus used by the very best Greek writers. ULPIAN, in one of his notes on Demosthenes' Orat. Olinth, 1. quoted by Bishop PEARCE, says expressly, το δοκείν ου πάντως επι αμφιβόλου τατουσιν οι παλαιοι, ■λλа поẤλakis, kai enɩ TOVAλŋDever. The word doket is used by the ancients to express, not always what is doubtful, but oftentimes what is true and certain. And this is manifestly its meaning in Matt. iii. 9. Luke xxii. 24. John v. 39. 1 Cor. vii. 40. x. 12. xi. 16. Gal. ii. 9. Phil. iii 4. and in the text. See these meanings of the word established beyond the possibility of successful contradiction, in Bishop PEARCE's notes on Mark 42. and in KYPKE in loc. See also the notes on Matt. xiii. 12. 19. His mother and his brethren] See the notes on Matt. xii. 16, &c. and on Mark iii. 31, &c. 22. Let us go over, &c.] See on Matt. viii. 24, &c. and Mark iv. 36-41. 23. There came down a storm of wind-and they were in jeopardy.) This is a parallel passage to that in Jonah i. 4. There was a mighty tempest in the sea, so that the ship was like to be broken: the latter clause of which is thus translated by the Septuagint : xai тo wλotov EKIVÕUVEVE TOV overρißnyai, and the ship was in the utmost danger of being dashed to pieces. This is exactly the state of the disciples here: and it is remarkable that the very same word ektvovvevov, which we translate were in jeopardy, is used by the evangelist, which is founded in the Greek Version above quoted. The word jeopardy, an inexpressive French term, and utterly unfit for the place which it now occupies, is properly the exclamation of a Christ cures a demoniac. 30 And Jesus asked him, saying, What is thy name? And he 32 And there was there a herd of many swine feeding on the 33 Then went the devils out of the man, and entered into the 34 When they that fed them saw what was done, they fled, 36 They also which saw it, told them by what means he that 38 Now the man out of whom the devils were departed, be- 39 Return to thine own house, and show how great things 40 And it came to pass, that, when Jesus was returned, the disappointed gamester, jeu perdu! The game is lost! or, j'ai 25. Where is your faith?) Ye have a power to believe, and (Matt. viii. 26.) because you do not use the grace which I have yet do not exercise it! Depend on God. Ye have little faith, already given you. Many are looking for more faith without using that which they have. It is as possible to hide this ta lent as any other. 26. The country of the Gadarenes] Or, according to several MSS. Gerasenes or Gergasenes. See on Matt. viii. 28. and Mark v. 1. 27. A certain man] See the case of this demoniac considered 28. Jesus, thou Son of God most high] The words Jesus and at large, on the parallel places. Matt. viii. 28-34. Mark v. 1-20. God are both omitted here by several MSS. I think it is very likely that the demons mentioned neither. They were conis probable they did not pronounce names which were of such strained in a summary way to acknowledge his power, but it dreadful import to themselves. The words which they spoke on the occasion seem to have been these: What is into thee 31. And they besought him that he would not command them. and me, O Son of the Most High? See the note on Matt. viii. 29. is made of certain material demons, who are permitted to to go out into the deep.] In the Chaldaic Philosophy, mention wander about on the earth, and are horribly afraid of being sent into abysses and subterraneous places. Psellus says, De Dæmonibus: "These material demons, fearing to be sent into abysses, and standing in awe of the angels, who send them thither, if even a man threaten to send them thither, it is inexpressible how much they will be affrighted and trouand pronounce the names of those angels whose office that is, bled. So great will their astonishment be, that they cannot discern the person that threatens them. And though it be some old woman or little old inan that menaces them, yet so great is their fear that they depart, as if the person who me. naces had a power to kill them." See Stanley's Chaldaic Philosophy. 33. Then went the devils out of the man, and entered into the swine] Some critics and commentators would have us to understand all this of the man himself, who, they say, was a most outrageous maniac; and that, being permitted by our Lord, he ran after the swine, and drove them all down a precipice into the sea! This is solemn trifling indeed; or at least trifling with solemn things. It is impossible to read over the account as given here by Luke, and admit this mode of explanation. i. e. the madman ran after the swine! On this plan of interThe devils went out of the man, and entered into the swine, pretation there is nothing certain in the word of God; and every man may give it what meaning he pleases. Such comments are intolerable. 34. They fled and went and told it] Are GovTES, they went, is omitted by almost every MS. of repute, and by the best of the ancient Versions. Griesbach leaves it out, and with pro priety too, as it is not likely that so correct a writer as Luke would say, They fled, and WENT and told it. 40. Gladly received him] This is the proper import of the word anedefaro, therefore our translators needed not to have 207 put gladly in Italics, as though it were not expressed in the text. Raphelius gives several proofs of this in loc. |