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? that" demoniac and madman, in the dialect of Judea, were soinetimes phrases of one and the same import." It is well known that the Jews attributed many diseases of body and mind to the power of demons. These they understood to be the souls of deceased wicked men, which entered the bodies of the living, and tormented them, and, if not seasonably expelled, destroyed them. T Coming out of the tombs. The other historians say they dwelt in the tombs. The Jewish tombs were generally caves in the earth, sometimes very spacious; some were excavated in the solid rocks. Josephus informs us that bands of robbers sometimes resorted to the tombs, as places of shelter and secrecy. It was natural that men, afflicted with a melancholy insanity, should seek such gloomy dwellings. Exceeding fierce, &c. They were sometimes furious, and dangerous to the safety of the community; not an unusual manifestation of insanity. Their restoration therefore to reason was a public benefit, though a large number of swine perished, and some persons suffered a pecuniary loss." Livermore. 29. What have we to do with thee? This may be understood either as a denial of our Lord's authority to disturb them, or a request that he should not. Judges xi. 12; 2 Sam. xvi. 10; Ezra iv. 3. Son of God. These persons had probably heard of the mighty power of Jesus, and perhaps had witnessed it. They knew that some supposed him to be the Messiah, and they unhesitatingly addressed him, as such. This would be characteristic of insanity. ¶ To torment us before the time. They believed that demons, or the spirits of deceased wicked men, dwelt in them; just as some maniacs now believe themselves to be Christ, or God. It was natural that their language should correspond with their belief; hence they spake in the name of the spirits. They entertained the 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. belief, in common with the whole Jewish nation, that such wicked spirits were to be punished at a remote period, but in the meantime were to be at liberty, and comparatively free from misery. These opinions they retained, notwithstanding their insanity. Hence they expostulated with Jesus, that he should not inflict punishment on them prematurely; for he had already commanded the unclean spirit to come out. Mark v. 8; Luke viii. 29. He addressed them according to their own fancies, and the common Jewish opinions, that he might the more easily fix their attention, and the attention of others, upon what he was about to do. "About 30. Herd of many swine. two thousand" swine were in this herd. Mark v. 13. Swine were unclean, by the Mosaic law, and the Jews were forbidden to eat their flesh. They had a civil law, which prohibited the keeping of swine. Notwithstanding this, the Jews, or those who dwelt among them, in the country of the Gadarenes, kept vast multitudes of these animals, which, if they did not eat, they sold to be eaten. 31. Devils besought. That is, the persons who supposed themselves possessed with demons. An insane man, believing himself to be God, speaks in the character of God, as if God spoke by his mouth. So these spoke in the character of the demons, who, they thought, dwelt in them. According to Mark and Luke, when the name of these persons was demanded, the answer was "legion," as if such a multitude of spirits had thus congregated. This fancy is not at all surprising in an insane man. These are represented as requesting that they might be permitted to enter the swine, if cast out of the men. 32. According to the most successful human means of managing the insane, and willing, at the same time, to restore them fully to soundness of mind, to impress the fact on the people by some 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. visible sign, and to punish the violators of the law, who thus dealt at wholesale in a prohibited article of consumption and traffic, Jesus humored their fancies, and acceded to their request, that the demons might enter the swine. He transferred the insanity to them, and they immediately ran into the sea and were drowned: while the men who had been insane were restored to their "right mind;" Luke viii. 35; an expression plainly indicating that they had previously been insane. 33. This miracle produced a strong impression on the beholders. They repaired to the city, and the wonderful events which they had witnessed became the subject of conversation with all. 34. The whole city. A great multitude; as it were the whole mass of the people. Besought him that he would depart, &c. Perhaps moved by such fear as Peter experienced, Luke v. 8; or perhaps fearful that more of their swine would be sacrificed in a similar manner. It is a melancholy truth, that some have a stronger regard for filthy lucre than for the reason, health, or even existence, of their fellow-men." CHAPTER IX. 1. Passed over. He recrossed the lake, leaving the Gadarenes, according to their request. Since they valued even their swine more highly than spiritual blessings, he proceeded according to the rule he gave to his disciples. Matt. vii. 6. ¶ Came into his own city. "Not Nazareth, where he had been brought up, but Capernaum, to which he had for some time retired. See Matt. iv. 13; Mark ii. 1."-Pearce. 2. Sick of the palsy, lying on a bed. The violence of the disease is indicated 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. A passed over, and came into his own city. ND he entered into a ship, and 2 And behold, they brought to him a man sick of the palsy, lying In by its effects. The man was helpless; he could not walk, even with assistance; he was therefore removed on a bed, or more properly a mattrass, or perhaps blanket, which he might easily roll together and carry away, as commanded, ver. 6. The Jews did not lie on such beds as are now in use. their climate, such would be uncomfortable. "Mr. Hanway describes the beds in Persia as consisting only of two cotton quilts, one of which was folded double and served as a mattrass, and the other as a covering, with a large flat pillow for the head." Was it not on such a bed that Saul slept? 1 Sam. xxvi. 7. Also, that on which the paralytic was let down? Luke v. 19." Calmet. Seeing their faith. The manner in which their faith was manifested is related, Mark ii. 4; Luke v. 19. Finding themselves unable to approach Jesus by the ordinary entrance of the house, on account of the great crowd of persons who were listening to his instructions, they ascended the roof of the house, and let down their helpless friend upon his couch into the open court where Jesus was sitting. The houses of the Jews were generally built in the form of a hollow square, enclosing an open area or court, which was protected against rain or excessive heat by an awning secured by cords. Upon this court, most of the windows opened; there being none in front, except one over the entrance. The first apartment, entered by the door, was called the porch, in which were stairs leading to the roof. From this apartment, a door opened into the central court before mentioned. The roof was flat, and formed of earth; or, where the owner was rich, "made of coals broken up, stones, ashes, chalk, and gypsum, on a bed and Jesus, seeing their faith, said unto the sick of the palsy, Son, be of good cheer; thy sins be forgiven thee. 3 And behold, certain of the scribes said within themselves, This man blasphemeth. 4 And Jesus, knowing their thoughts, said, Wherefore think ye evil in your hearts? man's sins; and when the Jews doubted and murmured, he instantly removed the disease. The construction of ver. 6 renders this interpretation probable. There reduced to a solid substance by the tion, that Jesus chose to announce his application of blows. The declivity of authority to forgive sins. He knew the the roof, from the centre to the extrem- Jews would not believe the annunciaity, is very small, hardly an inch in ten tion, unless it were accompanied by a feet. The roofs are surrounded by a confirming sign. He therefore availed breastwork or wall, to prevent one from himself of this opportunity, when he falling, which is as high as the breast. might perform an incontestable miracle On the side next a neighbor's house, it in attestation that God had given him is lower, in order that, if the houses are power to forgive sins. Hence he first near and of the same altitude, the occu-announced the forgiveness of the sick pants may pass from one to the other. The railing or wall of the roof was required by a law of Moses. Deut. xxii. 8. It was this railing which the men demolished, Mark ii. 4; Luke v. 19, that they might let the paralytic down into the court or area of the house."-Jahn. Perhaps it was rather the railing around the open space above the court, which was broken. This was as necessary as the outer railing, for purposes of safety. Luke says the man was let " down through the tiling." But this may be understood to mean, by the side of the tiling, or between the tiling, which covered the roof around the space above the court. Be of good cheer. Be cheerful; do not despond. An expression formerly common, but now less frequently used. Thy sins be forgiven thee. Several reasons have been assigned for the use of this peculiar language. (1.) The Jews supposed that diseases generally were the effect of sin. John ix. 2. And it is said to have been their opinion that the sick could not recover until their sins were forgiven. To say to a sick man, therefore, thy sins be forgiven thee, would be understood by them as synonymous with saying, be healed of thy disease. (2.) Some diseases are doubtless occasioned by sins; intemperance, gluttony, debauchery, and the like, bring pain, disease, and death, in their train. The paralytic, perhaps, was conscious that such was the cause of his disease, and feared that Jesus would not interpose for his relief. And our Lord was willing, at the same time, to comfort the sick and penitent, and to bear testimony to the physical evils produced by sin. (3.) The suggestion is not unworthy of considera 3. Certain of the scribes. were present Pharisees and doctors of the law, not only from Galilee, but from Judea and Jerusalem. Luke v. 17. Said within themselves. They thought. It does not appear that they communicated their thoughts publicly or to each other. See ver. 4. ¶ This man blasphemeth. To blaspheme is to speak injuriously or reproachfully. When a man speaks contemptuously or reproachfully of God, or ascribes to him attributes inconsistent with his nature and dishonorable to his majesty, he is said to blaspheme. If such like evil words be spoken of men, it is called calumny or injurious speaking. assume any of the prerogatives of God is also accounted blasphemy. And it was this, of which the scribes considered Jesus guilty. "Who is this which speaketh blasphemies? Who can forgive sins but God alone?" Luke v. 21. They supposed it was impious in Jesus to assume authority to do that which was considered the work of God only. They little understood the object of his mission, or the power given him by his Father to perform the work assigned him. To 4. Knowing their thoughts. One of the gifts bestowed on Jesus was the power to read the thoughts and the hearts of men. John ii. 24, 25. As he was commissioned to purify the hearts and enlighten the minds of men, it was necessary that he should have power to see the precise condition of each, in order to apply the proper remedy. Wherefore think ye evil in your 5 For whether is easier to say, Thy sins be forgiven thee; or to say, Arise, and walk? 6 But that ye may know that the Son of man hath power on earth to forgive sins, (then saith he to the sick of the palsy,) Arise, take up thy bed, and go unto thy house. 7 And he arose, and departed to his house. 8 But when the multitude saw hearts? Why do you judge me a blasphemer? Why do you doubt my authority to forgive sins? 5. Whether is easier, &c. Which is more easy, to remove disease or to pronounce forgiveness of sins? And when I have power to do the one, need my power to do the other be doubted? 6. But that ye may know, &c. I will give you confirmation. I will restore this man instantaneously to health and strength. Thus shall ye know that I assumed no power beyond that which God hath granted me, when I said, thy sins be forgiven thee. Take up thy bed. See note on ver. 2. It was not a heavy burden. 7. And he arose, &c. The miraculous nature of the cure was manifest by the instantaneous restoration of health and strength; for if the cure had been effected by ordinary means, it must have been gradual. 8. Glorified God. Praised and adored him; offered him gratitude and thanksgiving for the display of his goodness. Given such power unto men. This does not prove what was the precise character of our Lord, nor determine how lofty or how lowly was his nature. Because (1.) the Jews, not knowing his condition, might suppose him to be a mere man, though he were actually higher than the angels; and (2.) the power of performing miracles was delegated to his apostles also, who, beyond question, were men. The question, who or what is Christ, must be determined by other proof. 9. Matthew. He became one of the chosen apostles of Jesus, and was the writer of this gospel. He was son of Alpheus, and called Levi. Mark ii. 14; Luke v. 27. Several of the apostles were called by two names. Matt. x. 2, 3. That Matthew and Levi were identical, is evident from the circumstances it, they marvelled, and glorified God, which had given such power unto men. 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, narrated by the several historians. In his history, like the other evangelists, he speaks of himself in the third person." Receipt of custom. Or, custom-house; the place where tribute, taxes, or customs, were received by the officers of the Roman government. Probably, the customs here exacted.. were connected with the transportation of persons or merchandize upon the sea of Galilee. Matthew was a tax-gatherer, or a publican; one of the class held in especial detestation by the Jews. The selection of his apostles from among those who were despised and detested by the Jewish rulers, furnishes proof that Jesus relied on divine power for the establishment of the gospel. 1 Cor. i. 26-29; ii. 4, 5. ¶ Follow me. Become my disciple. Abandon your present employment, and attend to more important concerns. And he arose and followed him. Matthew modestly omits a circumstance, mentioned by Luke, v. 28; namely, "he left all." His employment was profitable, and self-denial was exercised in leaving it. Matthew would not praise himself, and therefore does not mention the fact. 10. Jesus sat at meat. Reclined at the table, after the usual Jewish custom. See note on Matt. viii. 11. ¶ In the house. We have here another instance of the apostle's modesty. He does not name the owner of the house, nor intimate that this was more than an ordinary, humble meal. But it is elsewhere described as a great feast, and it was at the house of Matthew himself. Luke v. 29. Perhaps he gave this feast, for the purpose of gathering a large number to hear the instructions of Jesus. Many of his own profession attended. Publicans and sinners. was usual for the Jews to speak of these two classes in connexion; and It behold, many publicans and sinners came and sat down with him and his disciples. 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. to 13 But go ye and learn what that meaneth, I will have mercy, and not sacrifice: for I am not duct was proper, and their accusation perverse. 'Nothing tends more humble pretenders to devotion, than to show them that they understand neither Scripture nor religion, when, relying on external performances, they neglect love to God and man, which is the very soul and substance of true religion. True holiness has ever consisted in faith they seem to have regarded them with equal hostility. It has been conjectured that Matthew did not write the word sinners in this verse. "I suspect that the words and sinners, in the original, are an interpolation; for as Matthew was himself a publican, it is not likely that he, when he spake of publicans, would add the words and sinners, though the rest of the Jews were accus-working by love."-Clarke. I will tomed to do it by way of contempt of the have mercy, and not sacrifice. Or, “I publicans. In no one instance (I think) require humanity, and not sacrifice."-throughout his gospel does he join pub- Campbell. He adds, that, to have mercy, licans and sinners together, when speak-properly means to exercise mercy. ing in his own person, and not in the words of others."-Pearce. 11. When the Pharisees saw it. They were anxious to destroy his reputation, and probably watched him, on this as on other occasions. Mark iii. 2. ¶ Why eateth your Master, &c. To eat with another was a mark of familiarity. By this question the Pharisees insinuated that Jesus was not pure himself, as he allowed such sinners to associate with him, if, indeed, he did not court their society; moreover, that he transgressed the traditions of the elders, which forbade eating with Gentiles or sinners. "In the prophet here referred to, our translators had rendered the verb much better, I desired. They ought not to have changed the word here." The passage quoted is Hos. vi. 6. The meaning is, a spirit of kindness, manifested in acts of benevolence and humanity to mankind, is more acceptable to me, than sacrifices of flesh or fruits. Thus did Jesus show these spiritually proud Pharisees, that, according to the divine testimony of their own Scriptures, his efforts to reclaim and save sinners were more truly good and acceptable in the sight of God, than all their formal 12. They that be whole need not a observances on which they rested their physician, &c. A common proverb, pretensions to piety. I am not come familiar to the Jews. By this applica- to call the righteous, &c. Upon the tion of it, Jesus showed the Pharisees ground assumed by the Pharisees, that that their complaint was utterly un- they were righteous, Luke xviii. 9, and founded, even upon their own princi- therefore the most fit associates of ples. A physician must not always be Jesus, he taught them that they had no with those who enjoy health and do cause of complaint. He did not come not need his assistance; but he must to call such as they professed to be, visit the sick and alleviate their suffer- but sinners, who needed his assistance. ings. And admitting the company, Moreover, he gave them to understand then at the table, to be morally dis- that they were sinners, for he came to eased, they were precisely the class of call them also. One might suppose persons who most needed his instruc- the Pharisees felt the force of his tions and the influence of his spirit. remarks. ¶ To repentance. This word Hence he was in the proper place, and is rejected by Griesbach and some engaged in his appropriate work, when others; yet it seems naturally to comhe associated with sinners, and in-plete the sense, and Campbell retains structed them in those things which it. See note on Matt. iii. 2. belonged to their peace. 13. But go ye and learn what that meaneth. Jesus refers them to their own Scriptures, in proof that his con The phrase, I will have mercy, and not sacrifice, in this verse, is a Hebraism of frequent occurrence. The meaning, as already given in the note, is suffi |