The disciples are taken in a storm. A. M. 4031. CCI. 3. 23 But as they sailed he fell asleep; || down before him, and with a loud An. Olymp. and there came down a storm of wind 24 And they came to him, and awoke him, saying, Master, master, we perish. Then he arose, and rebuked the wind and the raging of the water and they ceased, and there was a calm. 25 And he said unto them, Where is your faith? And they being afraid wondered, saying one to another, What manner of man is this! for he commandeth even the winds and water, and they obey him. a An. Olymp. CCI. 3. 29 (For he had commanded the unclean spirit to come out of the man. For oftentimes it had caught him and he was kept bound with chains and in fetters; and he brake the bands, and was driven of the devil into the wilderness.) 30 And Jesus asked him, saying, What is thy name? And he said, Legion: because many devils were entered into him. ,31 And they besought him that he would not 26 And they arrived at the country of the command them to go out into the deep. 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 32 And there was there a herd of many swine feeding on the mountain: and they besought him that he would suffer them to enter into them. And he suffered them. 33 Then went the devils out of the man, and entered into the swine: and the herd ran vio considered at large, on the parallel places, Matt. viii. 28-34. Mark v. 1—20. Verse 23. There came down a storm of wind-and they were in jeopardy.] This is a parallel passage to that in Jon. i. 4. There was a mighty tempest in the sea, so that the ship Verse 28. Jesus, thou Son of God most high] The words was like to be broken: the latter clause of which is thus trans-Jesus and God are both omitted here by several MSS. I think lated by the Septuagint: na το πλοίον εκινδύνευε του συντρίβηναι, it is very likely that the dæmons mentioned neither. They and the ship was in the utmost danger of being dashed to pieces. were constrained in a summary way to acknowledge his power, This is exactly the state of the disciples here; and it is re- but it is probable they did not pronounce names which were of markable that the very same word xduvvoy, which we trans-such dreadful import to themselves. The words which they late, were in jeopardy, is used by the Evangelist, which is spoke on the occasion seem to have been these. What is it to found in the Greek Version above quoted. The word jeopardy, thee and me, O Son of the Most High? See the note on Matt. an inexpressive French term, and utterly unfit for the place viii. 29. which it now occupies, is properly the exclamation of a disappointed gamester, jeu perdu! The game is lost! or, j'ai perdu! I have lost! i. e. the game. Verse 31. And they besought him that he would not command them to go out into the deep.] In the Chaldaic Philosophy, meution is made of certain material dæmons, who are permitted to wander about on the earth, and are horribly afraid of be ing sent into abysses and subterranean places. Psellus says, De Dæmonibus: "These material dæmons fearing to be sent into abysses, and standing in awe of the angels who send them thither, if even a man threaten to send them thither, and pronounce the names of those angels whose office that is, it is inexpressible how much they will be affrighted and troubled. So great will their astonishment be, that they cannot discern the person that threatens them. And though it be some old Verse 27. A certain man] See the case of this dæmoniac woman or little old man that menaces them, yet so great is Verse 25. Where is your faith?] Ye have a power to believe, and yet do not exercise it! Depend on God. Ye have little faith, (Matt. viii. 26.) because you do not use the grace which I have already given you. Many are looking for more faith without using that which they have. It is as possible to hide this talent, as any other. Verse 26. The country of the Gadarenes] Or, according to several MSS. Gerasenes or Gergasenes. See on Matt. viii. 28. and Mark v. 1. 34 When they that fed them saw what was done, they fled, and went and told it in the city and in the country. 35 Then they went out to see what was done; and came to Jesus, and found the man, out of whom the devils were departed, sitting at the feet of Jesus, clothed, and in his right mind: and they were afraid. 36 They also which saw it, told them by what means he that was possessed of the devils was healed. A diseased woman healed. 40 And it came to pass, that, when Jesus was returned, the people gladly received him: for they were all waiting for him. d A.M. 4031. An. Olymp A. D. 27. CCI. 3. 41 And, behold, there came a man named Jairus, and he was a ruler of the synagogue : and he fell down at Jesus' feet, and besought him that he would come into his house: 42 For he had one only daughter, about twelve years of age, and she lay a dying. But as he went, the people thronged him. 43¶ And a woman, having an issue of blood twelve years, which had spent all her living upon physicians, neither could be healed of any, 44 Came behind him, and touched the border of his garment and immediately her issue of blood stanched. 45 And Jesus said, Who touched me? When all denied, Peter and they that were with him said, Master, the multitude throng thee and press thee, and sayest thou, Who touched me? 46 And Jesus said, Somebody hath touched me: for I perceive that virtue is gone out of me. 47 And when the woman saw that she was Mett. 8. 34. Acts 16. S9. Mark 5. 18. d Matt. 9. 18. Mark 5. 22. Matt. 9. 22.- Mark 5. 30. ch. 6. 19. their fear that they depart, as if the person who menaces had a power to kill them." See Stanley's Chaldaic Philosophy. Verse 33. Then went the devils out of the man, and entered into the swine] Some critics and commentators would have us to understand all this of the man himself, who, they say, was a most outrageous maniac; and that, being permitted by our Lord, he ran after the swine, and drove them all down a precipice into the sea! This is solemn trifling indeed; or at least, trifling with solemn things. It is impossible to read over the account as given here by Luke, and admit this mode of explanation. The devils went out of the man, and entered into the swine: i. e. the madman ran after the swine! On this plan of interpretation there is nothing certain in the word of God; and every man may give it what meaning he pleases. Such comments are intolerable. Verse 34. They fled, and went and told it] Adores, they went, is omitted by almost every MS. of repute, and by the best of the ancient Versions. Griesbach leaves it out, and with propriety too, as it is not likely that so correct a writer as Luke would say, They fled, and WENT and told it. Verse 40. Gladly received him] This is the proper import of the word adαTо, therefore our translators needed not to have put gladly in Italics, as though it were not expressed in the text. Raphelius gives several proofs of this in loc. Verse 41. A man named Jairus] See these two miraclesthe raising of Jairus's daughter, and the cure of the afflicted woman-considered and explained at large, on Matt. ix. 18— 26. and Mark v. 22-43. Verse 42. The people thronged him.] Evveπnov autov—almost suffocated him—so great was the throng about him. Verse 43. Spent all her living upon physicians] See the note on Mark v. 26. Verse 46. I perceive that virtue] Avvajuv, divine or miraculous power. This divine emanation did not proceed always from Christ, as necessarily as odours do from plants, for then all who touched him must have been equally partakers of it. Of the many that touched him, this woman and none else received this divine virtue; and why? Because she came in faith. Faith alone, attracts and receives the energetic influence of God at all times. There would be more miracles, at least of spiritual healing, were there more faith among those who are called believers. с Ch. 7. 14. John 11. 43.- Matt. 8. 4. & 9. 30. Mark 5. 43. she was raised to life by a miracle, she was not to be preserved by a miracle. Nature is God's great instrument, and he delights to work by it: nor will he do any thing by his sovereign power in the way of miracle, that can be effected by his ordinary providence. Again, God will have us be workers together with him: he provides food for us, but he does not eat for us :-we eat for ourselves, and are thus nourished on the bounty that God has provided. Without the food, man cannot be nourished: and unless he eat the food, it can be of no use to him. So, God provides salvation for a lost world, and bestows it on every penitent believing soul; but he neither repents nor believes for any man. A man repents and believes Verse 54. He put them all out] That is, the pipers, and those who made a noise, weeping and lamenting. See Matt. ix. 23. Mark v. 38. Pompous funeral ceremonies are ridiculous in themselves, and entirely opposed to the spirit and simplicity of the religion of Christ. Every where they meet with his disapprobation. Verse 55. And he commanded to give her meat.] Though for himself, under the succours of God's grace. CHAPTER IX. Christ sends his apostles to preach and work miracles, 1—6. Herod hearing of the fame of Jesus, is perplexed; some suppose that John Baptist is risen from the dead; others, that Elijah or one of the old prophets was come to life, 7—9. The apostles return and relate the success of their mission. He goes to a retired place, and the people follow him, 10, 11. He feeds five thousand men with five loaves and two fishes, 12-17. He asks his disciples what the public think of him, 18-21. Foretells his passion, 22. Shews the necessity of self-denial, and the importance of salvation, 23–25. Threatens those who deny him before men, 26. The transfiguration, 27—36. Cures a demoniac, 37-43. Again foretells his passion, 44, 45. The disciples contend who shall be greatest, 46-48. Of the person who cast out devils in Christ's name, but did not associate with the disciples, 49, 50. Of the Samaritans who would not receive him, 51–56. Of the man who wished to follow Jesus, 57, 58. He alls another disciple, who asks permission first to bury his father, 59. Our Lord's answer, 60–62. NOTES ON CHAP. IX. Verse 1. Power and authority] Auraμiv xai éžovolav. The words properly mean here, the power to work miracles; and that authority by which the whole dæmonic system was to be subjected to them. The Reader will please to observe, 1. That Luke mentions both dæmons and diseases; therefore he was either mistaken, or dæmons and diseases are not the same. 2. The treatment of these two was not the same: the dæmons were to be cast out, the diseases to be healed. See Matt. x. 1. || Verse 2. To preach the kingdom of God] For an explication of this phrase, see on Matt. iii. 1. Verse 3. Take nothing] See on Mark vii. 7, 8. Matt. x. 9. Sia, emphat. and arogw, I am in perplexity. It is a metaphor taken from a traveller, who, in his journey, meets with several paths, one only of which, leads to the place whither he would go; and not knowing which to take, he is distressed with perplexity and doubt. The verb comes from a, negative, and woços, a way or passage. A guilty conscience is a continual pest :-Herod had murdered John, and he is terribly afraid, lest he should arise from the dead, and bring his deeds to light, and expose him to that punishment which he deserved. See Mark vi. 16. Verse 10. Told him all] Related distinctly-dinyno avto, from Sia, through, and you, I declare: hence the whole of this Gospel, because of its relating every thing so particularly, is Neither money] See on Neither have two coats] Shew that in all things ye are am- termed nynos, chap. i. 1. a particular and circumstantially bassadors for God; and go on his charges. detailed narration. See on Mark vi. 30. Verse 4 There abide, and thence depart.] That is, remain in that lodging, till ye depart from that city. Some MSS. and Versions add μn, which makes the following sense: There remain, and depart NOT thence. See the note on Matt. x. 11. Verse 7. Herod the tetrarch] See on Matt. ii. 1. xiv. 1. By him] This is omitted by BCDL. two others, the Coptic, Sahidic, Armenian, and four of the Itala. It is probable that Luke might have written, Herod hearing of all the things that were done, &c. but Matthew says particularly, that it was the fame of Jesus, of which he heard: chap. xiv. 1. Verse 11. The people-followed him] Observe here five grand effects of divine grace. 1. The people are drawn to follow him. 2. He kindly receives them. 3. He instructs. them in the things of God. 4. He heals all their diseases 5. He feeds their bodies and their souls. See Quesnel. Reader! Jesus is the same to the present moment. Follow him, and he will receive, instruct, heal, feed, and save thy soul un-to eternal life. Verse 12. Send the multitude away] See this miracle ex-plained at large, on the parallel places, Matt, xiv. 15-21.. He was perplexed] He was greatly perplexed—dinwoges" from Mark vi. 36–44. Five thousand fed with A. D. 23. CCL. 4. ST. LUKE. five loaves and two fishes. b A. D. 28. An. Olymp. A. M. 4039. then came the twelve, and said unto | asked them, saying, Whom say the A. M. 403. An. Olymp. him, Send the multitude away, that people that I am? they may go into the towns and country round about, and lodge, and get victuals: for we are here in a desart place. 13 But he said unto them, Give ye them to eat. And they said, We have no more but five loaves and two fishes; except we should go and buy meat for all this people. 19 They answering said, John the Baptist; but some say, Elias; and others say, that one of the old prophets is risen again. 20 He said unto them, But whom say ye that I am? Peter answering said, The Christ of God. с 21 And he straitly charged them, and com14 For they were about five thousand men.manded them to tell no man that thing; And he said to his disciples, Make them sit down by fifties in a company. 22 Saying, The Son of man must suffer many things, and be rejected of the elders and chief 15 And they did so, and made them all sit priests and scribes, and be slain, and be raised down. the third day. 16 Then he took the five loaves and the two fishes, and looking up to heaven, he blessed them, and brake, and gave to the disciples to set before the multitude. 17 And they did eat, and were all filled and there was taken up of fragments that remained to them, twelve baskets. 2. He should first take the bread of life himself, that he Thou art Christ God. After this comes in Peter's confession may be strengthened to feed others. 3. He ought frequently to lift his soul to God, in order to draw down the divine blessing on himself and his hearers. 4. He should break the loaves-divide rightly the word of truth, and give to all, such portions as are suited to their capacities and states. 5. What he cannot perform himself, he should endeavour to effect by the ministry of others; employing every promising talent for the edification of the whole, which he finds among the members of the church of God. Under such a pastor, the flock of Christ will increase and multiply. See Quesnel. Verse 18. Whom say the people] O oxλo, the common people, i. e. the mass of the people. See this question considered on Matt. xvi. 13, &c. of our Lord, as related Matt. xvi. 16, &c. where see the notes: and see also the observations of Granville Sharp, Esq. at the end of this chapter. Verse 23. If any man will come after me] See on Matt. xvi. 24. and on Mark viii. 34. where the nature of proselytism among the Jews is explained. Daily] Kad nuga is omitted by many reputable MSS. Versions, and Fathers. It is not found in the parallel places, Matt. xvi. 24. Mark viii. 34. Verse 24. Will save his life] See on Matt. xvi. 24, &c. Verse 25. Lose himself] That is, his life or soul. See the parallel places, Matt. xvi. 25. Mark viii. 35. and especially the note on the former. Or be cast away?] Or receive spiritual damage—n Enpowderç. I have added the word spiritual here, which I conceive to be |