30 And there was a good and what was befallen to the possessed of the devils. way off from them, a herd of many swine, feeding. 31 So the devils besought him, saying, If thou cast us out, suffer us to go away into the herd of swine. 32 And he said unto them, Go. And when they were come out, they went into the herd of swine; and, behold, the whole herd of swine ran violently down a steep place into the sea, and perished in the waters. 33 And they that kept them, fled, and went their ways into the city, and told every thing, 32. Perished in the waters. This act of our Lord, while it restored to their right mind (Mark 5:15), to health and happiness, two human beings, issued also in the destruction of a multitude of swine. This destruction, too, was permitted by our Lord. He permitted it, probably, as a vindication of the divine law. Lev. 11: 7. Whether the keepers were Jews or Gentiles, the law of God, which was the law of the land, was violated by them, and the act of our Saviour may be vindicated on the same principles, substantially, as his act of purging the temple. John 2: 14-17. Matt. 21: 12, 13. 34. The whole city. This language is to be understood popularly, as meaning, great multitudes of the people went out. Coasts; borders. They were filled with terror, and dreaded other judgments. They doubtless knew that many others besides those whose swine had been destroyed, were exposed to similar acts of divine visitation. The presence of Jesus would endanger their gains. Compare Acts 19: 24, &c. A similar account is given in Mark 5: 1-20, and Luke 8: 26–39. Mark and Luke speak of only one demoniac, 34 And, behold, the whole city came out to meet Jesus : and when they saw him, they besought him that he would depart out of their coasts. CHAPTER IX. AND he entered into a ship, and passed over, and came into his own city. 2 And, behold, they brought to him a man sick of the palsy, lying on a bed: and Jesus, seeing their faith, said unto the sick of the palsy, Son, be of whose condition was exceedingly deplorable. Matthew gives the additional notice that there were two. The account given of these men cannot well be explained, without ascribing their affliction, in some respects, to the influence of evil spirits. NOTICE, here, 1. The power of Christ. How readily he relieved these distressed men! 2. The gratitude of at least one of these men. See Mark 5: 18-20. Luke 8: 38, 39. 3. The blindness of the inhabitants to their best interests. Compare Matt. 6:23. Jonah 2: 8. CHAPTER IX. 1. A ship. The same boat, probably, in which he had crossed over to the eastern side of the sea || His own city; Capernaum, which he had selected as the place of his residence. See on 4: 13. 2. Palsy. See on 4: 24. || Seeing their faith. The extraordinary manner in which they displayed their confidence in the ability of Jesus is minutely detailed in Mark 2: 3, 4, and Luke 5: 18, 19. || Son; a term good cheer; thy sins be for- 6 But that ye may know that given thee. the Son of man hath power 3 And, behold, certain of on earth to forgive sins, (then the scribes said within them-saith he to the sick of the palselves, This man blasphemeth. sy,) Arise, take up thy bed, and go unto thine house. 4 And Jesus, knowing their thoughts, said, Wherefore think ye evil in your hearts? 5 For whether is easier to say, Thy sins be forgiven thee; or to say, Arise, and walk? of affectionate address. || Thy sins be forgiven thee. The word be was formerly used with the same signification as the word are. The Saviour, though he, of course, perceived the object for which this paralytic was placed before him, yet did not immediately speak of his disorder. He doubtless perceived evidence of penitence; and the man was in distress of mind, as well as of body. He therefore first gave him assurance that his sins were pardoned. 3. Scribes. By comparing Luke 5: 17, it will appear that there were present Pharisees and doctors of the law, that is, scribes (see INTRODUCTORY EXPLANATIONS, III. 4.), from Galilee, Judea, and Jerusalem. || Blasphemeth. This word primarily signifies to reproach, to speak calumny; here it has the meaning, irreverently to arrogate to one's self what is the prerogative of God. The scribes thus accused him of irreverence and impiety in pronouncing this man's sins forgiven. 5. Whether; that is, which of these two things. | Is easier. Is more within the compass of my authority. The question implied, that the one, as well as the other, pertained to him as the Messiah. Though no other person could pretend, in respect to himself, that power to work miracles was equivalent to authority to pronounce the forgiveness of sins, yet the case was different in regard to the Messiah. He was himself essentially different from other messengers of God; and his power of working mira- | 7 And he arose, and departed to his house. 8 But when the multitude saw it, they marvelled, and glorified God, which had given such power unto men. cles was different from the power possessed by others. See Matt. 10: 1. He could empower his disciples to work miracles in his name. 6. Having thus asserted his claim to the authority of pronouncing the forgiveness of sins, he proceeded miraculously to heal the sick man, as an attestation of the propriety of his claim. The Son of man; the Messiah. See 8: 20. || Power on earth; the right, the authority, even while he is on earth. || Take up thy bed. Beds, among the Jews, were materially different from ours. Beds supported by posts were not in use; beds, or mattresses, being placed upon the floor. The poor frequently made use of skins, merely, for lying upon. We should come near to the right notion of the bed, if we thought of a mere coverlet spread on the floor. It could easily be taken up and conveyed away. 8. Glorified; praised God, spoke of him in grateful and adoring terms. Unto men. They knew not the whole character of Jesus; and as he was a man, and was not recognized by them as having also higher attributes, they would naturally speak of men having such authority. For the parallel account of this transaction, see Mark 2: 3-12. Luke 5: 17-26. OBSERVE, 1. Suppliants for divine mercy often receive greater blessings than they had sought. v. 2. 2. The forgiveness of sins is a just ground of joy. v. 2. 9 And as Jesus passed forth | from thence, he saw a man, named Matthew, sitting at the receipt of custom: and he saith unto him, Follow me. And he arose, and followed him. 10 And it came to pass, as Jesus sat at meat in the house, behold, many publicans and sinners came and sat down with him and his disciples. 3. What encouragement we have to confide in the power and mercy of the Saviour! Compare Acts 5: 31. 9. Matthew; the author of this Gospel. In Luke 5: 27, he is named Levi; and in Mark 2: 14, Levi, son of Alpheus. It was not unusual among the Jews for a person to have more names than one. See 10: 2, 3. || Receipt of custom; house where taxes were paid. Matthew was a publican (10: 3), that is, tax or revenue collector (see INTRODUCTORY EXPLANATIONS, III. 5), and was in his place of business. || Follow me; become my constant attendant, spoken with reference to his being hereafter an apostle. Matthew and Mark mention that the call was obeyed. Luke (5:28) mentions the additional circumstance, that Matthew left all, that is, all other matters. Matthew had, doubtless, before this formed an acquaintance with Jesus. His obedience to the call was not performed in ignorance. This example of prompt obedience, it is scarcely necessary to add, is worthy of hearty imitation. 10. Sat at meat; reclined at the table, as was the custom when taking meals. The modesty of Matthew is here worthy of particular notice; for, by comparing Luke 5: 29, we learn that the entertainment at which Jesus was present, was given by Matthew himself in his own house. It was no part of Matthew's object, in his Gospel, to obtain credit for himself; he wished to preserve the remarkable instructions of his Master, occasioned by this circumstance; and if it should 11 And when the Pharisees saw it, they said unto his disciples, Why eateth your Master with publicans and sinners? 12 But when Jesus heard that, he said unto them, They that be whole need not a physician, but they that are sick. 13 But go ye and learn what that meaneth, I will have mercy, and not sacrifice: for I am ever be known that Matthew himself gave the entertainment, the information must come from another quarter. Matthew's object in this entertainment, doubtless, was to give his friends an opportunity of acquaintance and conversation with Jesus, as well as to show respect to Jesus. || Sinners; persons regarded as vicious. They seem, however, to have been seeking religious instruction. 11. Why eateth, &c. Jesus had associated with persons with whom the Pharisees judged it unsuitable that a religious teacher should associate. They thought rather of the dignity of a teacher, than of the usefulness of his office, and regarded Jesus as acting altogether against his professed character. 12. Jesus vindicated himself by drawing an illustration from the conduct of physicians. Their employment is, to prescribe for the sick, not for those who are in health; and they are judged to be in their proper occupation when they are attending on the sick. So Jesus, who came in behalf of sinful men, was in his proper sphere when among sinful men, endeavoring to instruct and reform them. With whom should he be, but with those who needed, and who felt they needed, his instructions? He was a physician for the soul; and souls in a state of moral disease were the proper objects of his care. They that be whole; they that are in health. 13. He proceeded to rebuke the unkind spirit which the scribes and Pharisees cherished, and which led them to overlook, as beneath their not come to call the righteous, but sinners to repentance. 14 Then came to him the disciples of John, saying, Why do we and the Pharisees fast oft, but thy disciples fast not? notice, the ignorant and vicious; and, at the same time, further vindicated his own conduct, as being a manifestation of mercy and solicitude for the welfare of the wretched. For this purpose, he referred to what is written in Hosea 6: 6, as showing that God has more pleasure in a merciful temper manifested by men, than in a scrupulous regard to external perform ances. I will have mercy; not, I will exercise mercy, but I choose mercy. And not sacrifice. This is spoken comparatively. I choose mercy rather than sacrifices; I prefer a merciful spirit to sacrifices. Under the old dispensation, sacrifices were appointed, and were therefore a part of obedience, and as such were acceptable to God; but the external offering of sacrifices, in itself considered, was of no regard, when compared with a merciful disposition. || The righteous. The idea of the Saviour would here be more readily apprehended, if the word the were omitted. I am not come to call righteous beings, but sinful beings. The Saviour's mission was in behalf of sinners, not in behalf of righteous beings, who need not repentance nor redemption. Consequently, sinful beings are the very ones with whom he should associate, in order to do them good, and to accomplish the design of his mission. He thus took the Pharisees on their own ground. They objected, that he associated with sinners. He replied, It was in behalf of sinners that I came. For corresponding passages, see Mark 2: 15-17. Luke 5: 30-32. The Pharisees regarded themselves (see Luke 18: 11, 12) as righteous; if they, then, as being righteous in their own esteem, felt not that they needed repentance, and could obtain no benefit from the Saviour, they surely 15 And Jesus said unto them, Can the children of the bridechamber mourn, as long as the bridegroom is with them? but the days will come when the bridegroom shall be taken from ought not to find fault with him for helping those who manifestly needed his aid. 14. The disciples of John; that is, John the Baptist, who was at this time, probably, in prison. See Luke 3: 19, 20. According to Luke 5: 33, the persons who came to our Lord with the question in this verse, were the same as those with whom he had just been conversing; from Mark 2: 18, we should gather, that these persons and some of John's disciples proposed the question. Such was, doubtless, the fact; and thus Matthew and Luke are easily reconciled. || Fast oft. Frequent fastings were enjoined, both public and private, by the Pharisees. See Luke 18: 12. It is probable that John's disciples also imitated this practice; and at the time here spoken of, they felt themselves in much affliction on account of the imprisonment of their master, and, doubtless, fasted with reference to that affliction. The disciples of Jesus, it was perceived, did not practise such observances. This being so different from what was accounted a very necessary part of piety, a question respecting it was proposed to Jesus. 15. Jesus replied to this inquiry by presenting three illustrations, which would show the unsuitableness, to his disciples, of fasting at the present time. Bride-chamber; the chamber where the nuptial bed was. || Chil dren of the bride-chamber; the word children is here used in a manner similar to that in which it is used in 8: 12; that is, as indicating some particular relation. In the present instance, the phrase means, those who were particularly occupied in reference to a wedding, as the friends of the bridegroom and the bride. They corresponded, somewhat, to those who, them, and then shall they but they put new wine into new fast. 16 No man putteth a piece of new cloth unto an old garment; for that which is put in to fill it up taketh from the garment, and the rent is made worse. bottles, and both are preserved. 18 While he spake these things unto them, behold, there came a certain ruler, and worshipped him, saying, My daughter is even now dead: but come and lay thy hand upon her, and she shall live. 17 Neither do men put new wine into old bottles; else the 19 And Jesus arose, and folbottles break, and the wine run-lowed him, and so did his discineth out, and the bottles perish: at modern weddings, attend upon the person to be married, and are sometimes called bridemen; only their services were far more extensive. Among other matters, they accompanied the bridegroom when he went to bring home the bride, in order to celebrate the nuptials. The question, then, of the Saviour, amounts to this, Can you expect there will be mourning on a nuptial occasion? Would mourning be congruous at a wedding? The bridegroom shall be taken from them. Jesus had compared himself to a bridegroom, and his disciples to the friends of the bridegroom. Continuing the language of the illustration, instead of adopting plain language, he said, the bridegroom, that is, himself, would be removed; and then, through sorrow of heart, in their changed circumstances, the friends of the bridegroom, his disciples, would fast. 16. The same idea, namely, the unsuitableness of fasting to his disciples, is expressed by another illustration. New cloth. The word new here signifies not fulled, not having been finished by the fuller. Cloth not fulled would be unsuitable to patch a garment with. || That which is put in to fill it up; the patch. || Taketh from the garment. Cloth not fulled will shrink, and, consequently, if patched into an old garment, will tear it. There is an unfitness between a garment which has been worn, and cloth not yet fulled; they cannot be used together. So in the case of his disciples. Such were their circumstances, ples. that fasting, which was a sign of sor row, would be unsuitable. 17. By a third illustration, he en forced the same idea. New wine; wine not yet fermented. || Old bottles. Bottles were anciently made of the skins of animals. || The bottles break. Being made of skins, they would, when they were old, become dry, and incapable of swelling as the new wine would ferment. They would then burst, and both the wine would be lost,and the leather bottles be ruined. But unfermented wine must be put into fresh skin bottles; so that the bottles may swell as the wine ferments. As there was this unsuitableness between new wine and old bottles, so was there an unsuitableness between the circumstances of the disciples and fasting. Compare the parallel passages in Luke 5: 33— 39. Mark 2: 18-22. Luke records an additional remark (5:39), which is of the same import as those we have considered. Wor 18. A certain ruler. From Mark 5: 22, and Luke 8: 41, we learn that his name was Jairus ; and that he was a ruler of the synagogue. This officer was a person who presided over the assembly, and who not only kept order, but also invited readers and speakers. See Acts 13: 15. shipped; paid special respect. Compare Mark 5: 22, and Luke 8:41 | Is even now dead; is just at the point of death. Compare Mark 5: 23, 35, and Luke 8: 49. She was so low when Jairus left the house, that he might speak of her as just gone. |