Parable of the

17 And have no root in themselves, and so endure but for a time: afterward, when affliction or persecution ariseth for the word's sake, immediately they are offended.

18 And these are they which are sown ainong thorns; such as hear the word,

19 And the cares of this world, and the deceitfulness of riches, and the lusts of other things entering in, choke the word, and it becometh unfruitful.

20 And these are they which are sown on good ground; such as hear the word, and receive it, and bring forth fruit, some thirty fold, some sixty, and some an hundred.

21b And he said unto them, Is a candle brought to be put under a bushel, or under a bed? and not to be set on a candlestick?

22 d For there is nothing hid, which shall not be manifested; neither was any thing kept secret, but that it should come

abroad.

23 If any man have ears to hear, let him hear.

24 And he saith unto them, Take heed what ye hear: f with what measure ye mete, it shall be measured to you: and unto you that hear shall more be given.

25 For he that hath, to him shall be given: and he that hath not, from him shall be taken even that which he hath.

26 And he said, So is the kingdom of God, as if a man should cast seed into the ground;

1 Tim. 6. 9, 17.-b Matt, 5. 15. Luke 8. 16. & 11. 33.-c The word in the original signifieth a leas measure, as Matt. 5. 15.-d Matt. 10. 26. Luke 12. 2.-e Matt.11.15. Ver. 9.-f Matt. 7.2. Luke 6. 38.

are thousands of this stamp in the Christian world. Reader, art thou one of them?

19. The deceitfulness of riches] This is variously expressed in different copies of the Itala: the errors-delights of the world-completely alienated (abalienati) by the pleasures of the world. The lusts of othe things which have not been included in the anxious cares of the world-and the deceitful. ness of riches. All, all, choke the word!

21. Is a candle-put under a bushel?] The design of my preaching is to enlighten men; my parables not being designed to hide the truth, but to make it more manifest.

22. For there is nothing hid, &c.) Probably our Lord means, that all that had hitherto been secret, relative to the salvation of a lost world, or only obscurely pointed out by types and sacrifices, shall now be uncovered and made plain by the everlasting Gospel. See on Matt. v. 15. х. 26.

24. And unto you that hear shall more be given.] This clause is wanting in DG., Coptic, and four copies of the Itala; and in others where it is extant, it is variously written. Griesbach has left it out of the text, and supposes it to be a gloss on, Whosoever hath to him shall be given.

25. He that hath] See on Matt. xiii. 12.

26. So is the kingdom of God] This parable is mentioned only by Mark, a proof that Mark did not abridge Matthew. Whitby supposes it to refer to the good ground spoken of be fore, and paraphrases it thus: "What I have said of the seed sown upon good ground, may be illustrated by this parable. The doctrine of the kingdom received in a good and honest heart, is like seed sown by a man in his ground, properly prepared to receive it; for when he hath sown it, he sleeps and wakes day after day, and looking on it, he sees it spring and grow up, through the virtue of the earth in which it is sown, though he knows not how it doth so; and when he finds it ripe, he reaps it, and so receives the benefit of the sown seed. So is it here: the seed sown in the good and honest heart brings forth fruit with patience; and this fruit daily increaseth, though we know not how the Word and Spirit work that increase; and then Christ the husbandman at the time of the harvest, gathers in this good seed into the kingdom of heaven." I see no necessity of inquiring how Christ may be said to sleep, and rise night and day; Christ being like to this husbanduwan only in sowing and reaping the seed.

27. And should sleep, and rise night and day] That is, he should sleep by night, and rise by day; for so the words are obviously to be understood.

He knoweth not how.] How a plant grows is a mystery in nature, which the wisest philosopher in the universe cannot fully explain.

28. Bringeth forth of herself] Αυτοματη. By its own en ergy, without either the influence or industry of man. Similar to this is the expression of the poet: Namque aliæ, NULLIS HOMINUM COGENTIBUS ipsæ SPONTE SUA veniunt. VIRG. Geor. 1. ii. v. 10. "Some (trees) grow of their own accord, without the labour of man." All the endlessly varied herbage of the field is produced in this way.

The full corn) Πληρη σίτον, FULL wheat; the perfect, full. grown, or ripe corn. Lucian uses κενος καρπος, ΕΜΡTY fruit: for imperfect, or unripe fruit. See Kypke.

The kingdom of God, which is generated in the soul by the word of life, under the influence of the Holy Spirit, is first very small, there is only a blade, but this is full of promise, for a good blade shows there is a good seed at bottom; and that the soil in which it is sown is good also. Then the ear, the strong stalk grows up, and the ear is formed at the top; the faith and love of the believing soul increase abundantly, it is justified freely through the redemption that is in Christ; it has the ear which is shortly to be filled with the ripe grain, the outlines of the whole image of God. Then the jull corn. The soul is purified from all unrighteousness, and having

grain of mustard seed, &-c.

27 And should sleep, and rise night and day, and the seed should spring and grow up, he knoweth not how.

28 For the earth bringeth forth fruit of herself; first the blade, then the ear, after that the full corn in the ear. 29 But when the fruit is brought forth, immediately k he putteth in the sickle, because the harvest is come.

30% And he said, I Whereunto shall we liken the kingdom of God? or with what comparison shall we compare it ?

31 It is like a grain of mustard seed, which, when it is sown in the earth, is less than all the seeds that be in the earth: 32 But when it is sown, it groweth up, and becometh greater than all herbs, and shooteth out great branches; so that the fowls of the air may lodge under the shadow of it.

33m And with many such parables spake he the word unto them, as they were able to hear it.

34 But without a parable spake he not unto them: and when they were alone, he expounded all things to his disciples. 35 And the same day, when the even was come, he saith unto them, Let us pass over unto the other side.

36 And when they had sent away the multitude, they took him even as he was in the ship. And there were also with him other little ships.

37 And there arose a great storm of wind, and the waves beat into the ship, so that it was now full.

38 And he was in the hinder part of the ship, asleep on a pil

g Matt. 13. 12. & 5 29. Luke 3. 18. & 19. 26.-h Matt. 14. 24. Or, ripe-k kev 14. 15.-1 Matt. 13. 31. Luke 13. 18. Acts 2.41.24. 4. & 5. 14. & 19.20.-m Mait. 13.34. John 16.12.-n Matt. 8, 18, 23, Luke 8. 22.

escaped the corruption that is in the world, it is made a partaker of the divine nature, and is filled with all the fulness of God.

29. He putteth in the sickle] Αποστέλλει, he sendeth out the sickle, i. e. the reapers, the instrument, by a metonymy, being put for the persons who use it. This is a common figure. It has been supposed that our Lord intimates here, that as soon as a soul is made completely holy, it is taken into the kingdom of God. But certainly the parable does not say so. When the corn is ripe, it is reaped for the benefit of him who sowed it; for it can be of little or no use till it be ripe; so when a soul is saved from all sin, it is capable of being fully employed in the work of the Lord: it is then, and not till then, fully fitted for the master's use. God saves men to the uttermost, that they may here perfectly love him, and worthily magnify his name. To take them away the moment they are capable of doing this, would be, so far, to deprive the world and the church of the manifestation of the glory of his grace. "But the text says, immediately he sendeth out the sickle, and this means that the person dies, and is taken into glory as soon as he is fit for it." No, for there may be millions of cases, where, though to die would be gain, yet to live may be far better for the church and for an increase of the life of Christ to the soul. See Phil. i. 21, 24. Besides, if we attempt to make the parable speak here, what seems to be implied in the letter; then we may say with equal propriety, that Christ sleeps and wakes alternately; and that his own grace grows, he knows not how, in the heart in which he has planted it Ver. 27.

On these two parables we may remark: 1. That a preacher is a person employed by God, and sent out to sow the good seed of his kingdom in the souls of men. 2. That it is a sin against God to stay in the field and not sow. 3. That it is a sin to pretend to sow, when a man is not furnished by the keeper of the granary with any more seed. 4. That it is a high offence against God to change the master's seed, to miz it, or to sow bad seed in the place of it. 5. That he is not a seeds-man of God who desires to sow by the way-side, &c. and not on the proper ground; i. e. he who loves to preach only to gen. teel congregations, to people of sense and fashion, and feels it a pain and a cross to labour among the poor and the ignorant. 6. That he who sows witha simple, upright heart, the seed of his Master, shall (though some may be unfruitful) see the seed take deep root, and notwithstanding the unfaithfulness and sloth of many of his hearers, he shall doubtless come with rejoicing, bringing his sheares with him. See Quesnel

30. Whereunto shall we liken the kingdom of God? How amiable is this carefulness of Jesus! How instructive to the preachers of his word! Ile is not solicitious to seek fineturnS of eloquence to charm the minds of his auditors, nor to draw such descriptions and comparisons as may surprise them: but studies only to make himself understood; to instruct to advantage; to give true ideas of faith and holiness, and to find out such expressions as may render necessary truths easy and intelligible to the meanest capacities. The very wisdom of God seems to be at a loss to find out expressions low enough for the slow apprehensions of men. How duil and stupid is the creature! How wise and good the Creator! And how foolish the preacher who uses fine and hard words in his preaching, which, thongh admired by the shallow, convey no instruction to the multitude.

31. A grain of mustard-serd] See on Matt. xiii. 31, 32,

33. With many such parables] Πολλαις, many, is omitted by L., sirteen others: the Syriac, both the Persic, one Arabic, Coptic, Armenian, Ethiopic, and two of the Itala. Mill ap proves of the omission, and Griesbach leaves it doubtful. Tis probably an interpolation: the text reads better without it. As they were able to hear] Akούειν, or to understand, always suiting his teaching to the capacities of his hearors. I have

1

A man possessed with a

low: and they awake him, and say unto him, Master, carest thou not that we perish ?

39 And he arose, and rebuked the wind, and said unto the sen, Peace, be still. And the wind ceased, and there was a great calm.

always found that preacher most useful, who could adapt his phrase to that of the people to whom he preached. Studying different dialects, and forms of speech among the cominon people, is a more difficult, and a more useful work, than the study of dead languages. The one a man should do, and the other he need not leave undone.

4. He espounded all things to his disciples] That they might be capable of instructing others. Outside hearers, those who do not come into close fellowship with the true disciples of Christ, have seldom more than a superficial knowledge of divine things. In the fellowship of the saints, where Jesus the teacher is always to be found, every thing is made plain, for the secret of the Lord is with them who fear him.

35. Let us pass orer unto the other side] Our Lord was now by the Sea of Galilee.

36. TuBe took him even as he was in the ship.] That is, the disciples; he wας που εν τω πλοίω in the boat, i. e. his own boat, which usually waited on him, and out of which it ap. pears he was then teaching the people. There were several others there which he might have gone in, had this one not been in the place. The construction of this verse is exceed ingly difficult, the meaning appears to be this: the disciples sailed off with him just as he was in the boat, out of which he had been teaching the people; and they did not wait to provide any accommodations for the passage. This I believe to be the meaning of the inspired penman.

legion of demons, cured.

40 And he said unto them, Why are ye so fearful? bow is it that ye have no faith?

41 And they feared exceedingly, and said one to another, What manner of man is this, that even the wind and the sea obey him?

37. A great storm of wind] See on Matt. viii. 24.

33. On a pillow] Προσκεφαλαιον probably means a little bed or hammock, such as are common in small vessels. I have seen several in small packets, or passage boats, not a great deal larger than a bolster.

39. Peace, be still.) Be silent! Be still! There is ancom. mon majesty and authority in these words. Who but God could act thus? Perhaps this salvation of his disciples in the boat might be designed to show forth that protection and deliverance which Christ will give to his followers, however violently they may be persecuted by earth or hell. At least this is a legitimate use which may be made of this transaction. 40. Why are ye so fearful) Having me with you.

How is it that ye have no faith?) Having already had such proofs of my unlimited power and goodness.

41. What manner of man is this? They were astonished at such power proceeding from a person who appeared to be only like one of themselves. It is often profitable to entertain each other with the succour and support which we receive from God, in times of temptation and distress; and to adore, with respectful awe, that sovereign power and goodness by which we have been delivered.

Having spoken so largely of the spiritual and practical uses to be made of these transactions, where the parallel places occur in the preceding evangelist, I do not think it necessary to repeat those things here, and must refer the reader to the places marked in the margin.

A

ND

they came over unto the other side of the sea, into the country of the Gadarenes.

2 And when he was come out of the ship, immediately there
met him out of the tombs a man with an unclean spirit,
3 Who had his dwelling among the tombs; and no man
could bind him, no, not with chains:

4 Because that he had been often bound with fetters and
chains, and the chains had been plucked asunder by him, and
the fetters broken in pieces: neither could any man tame him.
5 And always, night and day, he was in the mountains and
in the tombs, crying, and cutting himself with stones.

6 But when he saw Jesus afar off, he ran and worshipped him,

7 And cried with a loud voice, and said, b What have I to do with thee, Jesus, thou Son of the most high God? I adjure thee by God, that thou torment me not.

8. For he said unto him, Come out of the man, thou unclean

And he asked him, What is thy name? And he answered,

saving, My name is Legion for we are many.

10 And he besought him much that he would not send them away out of the country.

& Matt. 8. 25. Luke 8.25-b Acts 16. 17. Matt. 8. 29. NOTES-Verse 1. The Gadarenes] Some of the MSS. have Gergasenes, and some of them Gerasenes. Griesbach seems to prefer the latter. See the note on Matt. viii. 28.

The Gadarenes were included within the limits of the Gergasenes. Dr. Lightfoot supposes that of the two demoniacs mentioned here, one was of Gadara, and consequently a heathen, the other was a Gergesenian, and consequently a Jew; and he thinks that Mark and Luke inention the Gadarene demoniac, because his case was a singular one, being the only heathen cured by our Lord, except the daughter of the Fyrophænician woman.

2. A man with an unclean spirit) There are two mentioned by Matthew, who are termed demoniacs. See on chap. i. 23. 3. Who had his dwelling among the tombs] See Matt. viii. 28. 4. With fetters and chains) His strength, it appears, was supernatural, no kind of chains being strong enough to con65e him. With several, this man would have passed for an sutrageons madman; and diabolic influence be entirely left Dat of the question; but it is the prerogative of the inspired perman only, to enter into the nature and causes of things, and how strange is it, that because men cannot see as far as The Spirit of God does, therefore they deny his testimony. "There was no devil, there can be none:" why? "Because we have never seen one, and we think the doctrine absurd." Excellent reason! And do you think that any man who conscientiously believes his Bible will give any credit to you? Men sent from God to bear witness to the truth, tell us there were demoniacs in their time; you say, "No, they were only diseases." Whom shall we credit? The men sent from God, or you ?

11 Now there was there nigh unto the mountains a great herd of swine feeding.

12 And all the devils besought him, saying, Send us into the swine, that we may enter into them.

13 And forthwith Jesus gave them leave. And the unclean spirits went out, and entered into the swine: and the herd ran violently down a steep place into the sea, (they were about twe thousand;) and were choked in the sea.

14 And they that fed the swine fled, and told it in the city, and in the country. And they went out to see what it was that was done.

15 And they come to Jesus, and see him that was possessed with the devil, and had the legion, sitting, and clothed, and in his right mind: and they were afraid.

16 And they that saw it told them how it befell to him that was possessed with the devil, and also concerning the swine. 17 And they began to pray him to depart out of their coasts. when was come into the ship, he that had been

possessed with the devil prayed hit that he might be with him

19 Howbeit Jesus suffered him not, but saith unto him, Go home to thy friends, and tell them how great things the Lord hath done for thee, and hath had compassion on thee.

c Luke 8. 30.-d Mart. 8.34. Acts 16. 39. e Luke 8.33.

6. Worshipped him] Did him homage; compelled thereto by the power of God. How humiliating to Satan, thus to be obliged to acknowledge the superiority of Christ!

7. What have I to do with thee] Or, What is it to thee and me, or why dost thou trouble thyself with me? See on chap. i. 24. and Matt. viii. 29. where the idiom and meaning are explained.

Jesus] This is omitted by four MSS. and by several in Luke viii. 28. and by many of the first authority in Matt. viii. 29. See the note on this latter place.

9. Legion: for we are many.] Could a disease have spoken so? "No, there was no devil in the case; the man spoke according to the prejudice of his countrymen." And do you think that the Spirit of God could employ himself in retailing such ridiculous and nonsensical prejudices? "But the evan. gelist gives these as this madman's words, and it was necessary, that as a faithful historian, he should mention these circumstances." But this objection is destroyed by the parallel place in Luke, chap. viii. 30. where the inspired writer himself observes, that the demoniac was called Legion, because many demons had entered into him.

10. Out of the country.] Strange, that these accursed spirits should find it any mitigation of their misery to be permitted to exercise their malevolence in a particular district! But as this is supposed to have been a heathen district, therefore the demons might consider themselves in their own territories; and probably they could act there with less restraint than they could do in a country where the worship of God was established. See on ver. 1.

11. A great herd of swine] See the notes on Matt. viii. 30. 12. ALL the devils] Παντες, all, is omitted by many MSS. and Versions: Griesbach leaves it out of the text. Οι δαιμονες,

Probably it should be read thus, And they besought him, saying.

20 And he departed, and began to publish in Decapolis how great things Jesus had done for him: and all men did marvel. 21 And when Jesus was passed over again by the ship unto the other side, much people gathered unto him and he was nigh unto the sea.

22b And behold, there cometh one of the rulers of the synagogue, Jairus by name; and when he saw him, he fell at his feet, 23 And besought him greatly, saying, My little daughter lieth at the point of death: I pray thee, come and lay thy hands on ner, that she may be healed: and she shall live.

24 And Jesus went with him; and much people followed him, and thronged him.

25 And a certain woman, which had an issue of blood twelve years,

26 And had suffered many things of many physicians, and had spent all that she had, and was nothing bettered, but rather grew worse,

27 When she had heard of Jesus, came in the press behind, and touched his garment.

25 For she said, If I may tonch but his clothes, I shall be whole. 29 And straightway the fountain of her blood was dried up; and she felt in her body that she was healed of that plague. 30 And Jesus, immediately knowing in himself that d virtue had gone out of him, turned him about in the press, and said, Who touched my clothes ?

31 And his disciples said unto him, Thou seest the multitude thronging thee, and sayest thou, Who touched me? 32 And he looked round about, to see her that had done this thing.

a Matt. 9. 1. Luke 40-b Matt. 9. 18. Luke S. 41-c Lev. 15. 25. Matt 9.20.Luke 6. 19. & 8 43-e Matt. 9. 22. Ch. 10. 52. Acts 14. 9. -f Luke 8. 49.

13. Gave them leave.] For επέτρεψεν, DH. three others, and three copies of the Itala have επεμψεν, sent them.

14. The swine] Instead of τους χοίρους, BCDL. three others, Syriac, Coptic, Æthiopic, Vulgate, and Itala, read αυτους, them-And they that fed THEM fled. Griesbach has adopted this reading.

15. That had the legion] This is omitted by D. and two others; Ethiopic, Persic, Vulgate, and all the Itala but one. Mill, Bengel, and Griesbach, think it should be omitted.

19. Suffered him not] Ο δε Ιησους, houbeit Jesus, is omitted by ABKLM. twenty-seven others, both the Syriac, both the Persic, Coptic, Gothic, Vulgate, and one of the Itala. Mill and Bengel approve of the omission, and Griesbach leaves it out of the text.

Go home to thy friends, &c.] This was the cause why Jesus would not permit him to follow him now, because he would not have the happiness of his relatives deferred, who must exceedingly rejoice at seeing the wonders which the Lord had wrought.

20. Decapolis] See on Matt. iv. 25. 23. My little daughter.] Το θυγατριον μου, that little daugh ter of mine. The words express much tenderness and concern. Luke observes, chap. viii. 42. that she was his only daughter, and was about twelve years of age.

At the point of death] Εσχατως έχει, in the last extremity, the last gasp. See on Matt. ix. 18.

25. A certain woman] See on Matt. ix. 20. 26. Had suffered many things of many physicians, and was nothing bettered, but rather grew worse] No person will wonder at this account, when he considers the therapeutics of the Jewish physicians, in reference to hemorrhages, especially of the kind with which this woman was afflicted. Rabbi Jochanan says, "Take of gum Alexandria, of alum and of crocus hortensis, the weight of a zuzee each; let them be bruised together, and given in wine to the woman that hath an' issue of blood. But if this fails, Take of Persian onions nine logs, boil them in wine, and give it her to drink: and say, Arise from thy flux. But should this fail, Set her in a place where two ways meet, and let her hold a cup of wine in her hand; and let somebody come behind and affright her, and say, Arise from thy flux. But should this do no good, Take a handful of cummin, and a handful of crocus, and a handful of fænu-greek; let these be boiled, and given to her to drink, and say, Arise from thy flux. But should this also fail, Dig seven trenches, and burn in them some cuttings of vines not yet circumcised (vines not four years old;) and let her take in her hand a cup of wine, and let her be led from this trench, and sit down over that; and let her be removed from that, and set down over another: and in each removal say unto her, Arise from thy flux." Dr. Lightfoot gives these as a sample, out of many others extracted from Bab. Shabb. fol. 110.

And from some of these nostrums it is evident the woman could not be bettered, and from some others it is evident that she must be made worse; and from all together it is indubitooly certain, that she must have suffered many things;and from the persons employed, the expense of the medicainents, and the number of years she was afflicted, as she was not a person of great opulence, it is most perfectly creditable that she spent all that she had. She was therefore a fit patient for the Great Physician.

The case of this woman was a very afflicting one. 1. Be cause of the nature of ber malady; it was sucli as could not be made public, without exposing her to shame and contempt. 2. It was an inveterate disorder; it had lasted twelve years. 3 It was continual; she appears to have had interval of

been discased twelve years.

33 But the woman fearing and trembling, knowing what was done in her, came and fell down before him, and told him all the truth.

34 And he said unto her, Daughter, thy faith hath made thee whole; go in peace, and be whole of thy plague. 35 While he yet spake, there came from the ruler of the synagogue's house cerlain which said, Thy daughter is dead: why troublest thou the Master any further

36 As soon as Jesus heard the word that was spoken, he saith unto the ruler of the synagogue, Be not afraid, only believe. 37 And he suffered no man to follow him, save Peter, and James, and John the brother of James.

38 And he cometh to the house of the ruler of the synagogue, and seeth the tumult, and them that wept and wailed greatly. 39 And when he was come in, he saith unto them, Why make ye this ado, and weep? the damsel is not dead, but sleepeth.

40 And they laughed him to scorn. But when he had put them all out, he taketh the father and the mother of the damsel, and them that were with him, and entereth in where the damsel was lying.

41 And he took the damsel by the hand, and said unto her, Talitha cumi; which is, being interpreted, Damsel, I say unto thee, arise.

42 And straightway the damsel arose, and walked; for she was of the age of twelve years. And they were astonished with a great astonishment.

43 And the charged them straitly that no man should know it; and commanded that something should be given her to eat.

g. Jn.11.11.-h Acts 9 40.-1 Matt. 8. 4 & 9.30. & 12. 16. 17.9. Ch. 3. 12. Lk. 5.14

health. 4. Her disorder was aggravated by the medicines she used-she suffered much, &c. 5. Her malady was ruinous both to her health and circumstances she spent all that she had. 6. She was now brought to the last point of wretched. ness, want, and despair; she was growing worse, and had neither money nor goods to make another experiment to procure her health. 7. She was brought so low by her disor der, as to be incapable of earning any thing to support her wretched life a little longer. It has been said, and the saying is a good one, "Man's extremity is God's opportunity." Never could the power and goodness of God be shown in a more difficult and distressful case. And now Jesus comes, and she is healed.

27. Came in the press behind] She had formed her resolution in faith, she executes it notwithstanding her weakness, &c. with courage and now she finds it crowned with success.

31. Thou seest the multitude thronging thee, &c.] Many touch Jesus, who are not healed by hin: the reason is, they do it not by faith, through a sense of their wants, and a conviction of his ability and willingness to save them. Faith conveys the virtue of Christ into the soul, and spiritual health is the immediate consequence of this received virtue. 33. Fearing and trembling] See Matt. ix. 22

34. Be whole of thy plague.] Rather, continue whole, not be whole, for she was already healed; but this contains a promise necessary to her encouragement, that her disorder should afflict her no more.

35. Why troublest thou the Master] These people seem to have had no other notion of our Lord than that of an eminent physician, who might be useful while there was life, but afterward could do nothing.

36. Jesus saith] These words were spoken by our Lord to the afflicted father, immediately on his hearing of the death of his child, to prevent that distress which he otherwise must have felt on finding that the case was now, humanly speaking, hopeless.

38. He cometh] But, ερχονται, they came, is the reading of ABCDF. four others, and several Versions. Wept and wailed] See on Matt. ix. 23.

40. The father and the mother] Prudence required that they should be present, and be witnesses of the miracle.

And them that were with him] That is, Peter, James, and John, ver. 37. It is remarkable, that our Lord gave a particular preference to these three disciples, beyond all the rest, on three very important occasions: 1. They were present at the transfiguration. 2. At the raising of Jairus's daughter. 3. At his agony in the garden of Gethsemane.

Where the damsel was lying.] Ανακειμενον, lying. This word is very doubtful. BDL. one other, Coptic, and latter Arabic, with five of the Itala, omit it. Other MSS. express the saine idea in fire different words: Griesbach leaves it out of the text. See his Testament.

41. Talitha cumi Wooبا ح This is mere Syriac, the proper translation of which the evangelist has given. The Codex Bezæ has a very odd and unaccountable reading here, ραββι. θαβιτα κουμι, my master, damsel, arise. Suidas quotes this place under the word Αββακούμ thus, τάληθα κουμ Koup is the reading of several ancient MSS. but it is certainly a faulty one.

43. Something should be given her to eat] For though he had employed an extraordinary power to bring her to life, he wills that she should be continued in existence by the use of ordinary means. The advice of the heathen is a good one. Nec Deus intersit, nisi dignus vindice nodus inciderit. Ho RAT. "When the miraculous power of God is necessary, let

danced, and pleased Herod and them that sat with him, the king said unto the damsel, Ask of me whatsoever thou wilt, and I will give it thee.

23 And he sware unto her, Whatsoever thou shalt ask of me, I will give it thee, unto the half of my kingdom.

24 And she went forth, and said unto her mother, What shall I ask ? And she said, The head of John the Baptist. 25 And she came in straightway with haste unto the king, and asked, saying, I will that thou give me by and by in a charger, the head of John the Baptist.

26 And the king was exceeding sorry; yet for his oath's sake, and for their sakes which sat with him, he would not reject her. 27 And immediately the king sent an executioner, and commanded his head to be brought and he went and beheaded him in the prison,

28 And brought his head in a charger, and gave it to the damsel; and the damsel gave it to her mother.

29 And when his disciples heard of it, they came and took up his corpse and laid it in a tomb.

30d And the apostles gathered themselves together unto Jesus, and told him all things, both what they had done, and what they had taught.

31 And he said unto them, Come ye yourselves apart into a desert place, and rest awhile for there were many coming and going, and they had no leisure so much as to eat.

32 And they departed into a desert place by ship privately. 33 And the people saw them departing, and many knew him, and ran afoot thither out of all cities, and outwent them, and came together unto him.

34h And Jesus, when he came out, saw much people, and was moved with compassion toward them, because they were as sheep not having a shepherd and he began to teach them many things.

35 And when the day was now far spent, his disciples came unto him, and said, This is a desert place, and now the time is far passed :

36 Send them away, that they may go into the country round about, and into the villages, and buy themselves bread: for they have nothing to eat.

37 He answered and said unto them, Give ye them to eat. And they say unto him, I Shall we go and buy two hundred pennyworth of bread, and give them to eat ?

38 He saith unto them, How many loaves have yet go and see. And when they knew, they say, Five, and two fishes. a Esth. 5. 3, 6. & 7. 2.-b Matthew 14. 9.-c Or, one of his guard.-d Luke 9. 10.e Matt. 14. 13.-f Ch. 3. 20.-g Matt, 14. 13.-h Matt. 9. 36. & 14. 14.-1 Luke 9. 11. k Matt. 14. 15. Luke 9. 12.-1 Numbers 11. 13, 22. 2 Kings 4. 43-m The Roman penny is sevenpence half-penny; as Matt. 18.28.

light on this passage; "That the dancer Laal-koner gained such a complete ascendency over the Mogul Emperor Maazeddin that he made her joint governess of the empire with himself." 26. For their sakes which sat with him) Probably these persons joined in with the request, and were glad of this opportunity to get this Light of Israel extinguished; he being a public reprover of all their vices.

30. The apostles gathered themselves together] For they went different ways before, by two and tiro, ver. 7. and now they return and meet Christ at Capernauın.

31. Rest awhile) Rest is necessary for those who labour; and a zealous preacher of the Gospel will as often stand in need of it as a galley slave.

33. The people] Or, όχλοι, the multitudes. This is wanting in many MSS. but it seems necessary to make the sense clear. There is scarcely a verse in the whole New Testament that has suffered so much from transcribers as this verse. Amidst the abundance of various readings, one can scarcely tell what its original state was. The various readings may be seen in Griesbach. 34. Much people] See this miracle explained on Matt. xiv. 14. 40. By hundreds, and by fifties.] "That is," says Mr. Wesley, "fifty in a rank, and a hundred in file. So a 100 multiplied by 50 made just 5000." But if they sat 50 deep, how could the disciples conveniently serve them with the bread and fish? 41. And blessed] I think the word God should be inserted here, as in Mat. xiv. 19. See the note there. The food we receive from God is already blest, and does not stand in need of being blessed by man: but God, who gives it, deserves our warmest thanksgivings, as frequently as we are called to partake of his bounty.

43. Twelve baskets] These were either the baskets used by the disciples, see on Matt. xiv. 20. or baskets belonging to some of the multitude, who might have brought some with them to carry provisions, or other things necessary for the sick, whom they brought to Christ to be healed.

five loaves and two fishss

39 And he commanded them to make al' sit down by compa nies upon the green grass.

40 And they sat down in ranks, by hundreds, and by fifties. 41 And when he had taken the five loaves and the two fishes, he looked up to heaven, and blessed, and brake the loaves, and gave them to his disciples to set before them; and the two fishes divided he among them all.

42 And they did all eat, and were filled.

43 And they took up twelve baskets full of the fragments, and of the fishes.

44 And they that did eat of the loaves were about five thou sand men.

45 And straightway he constrained his disciples to get into the ship, and to go to the other side before unto Bethsaida, while he sent away the people.

46 And when he had sent them away, he departed into a mountain to pray.

47 And when even was come, the ship was in the midst of the sea, and he alone on the land.

48 And he saw them toiling in rowing; for the wind was contrary unto them and about the fourth watch of the night he cometh unto them, walking upon the sea, and would have passed by them.

49 But when they saw him walking upon the sea, they supposed it had been a spirit, and cried out:

50 (For they all saw him, and were troubled.) And immediately he talked with thern, and saith unto them, Be of good cheer; it is I; be not afraid.

51 And he went up unto them into the ship; and the wind ceased: and they were sore amazed in themselves beyond measure, and wondered.

52 For they considered not the miracle of the loaves: for their heart was hardened.

53 And when they had passed over, they came into the land of Gennesaret, and drew to the shore.

54 And when they were come out of the ship, straightway they knew him,

55 And ran through that whole region round about, and began to carry about in beds those that were sick, where they heard he was.

56 And whithersoever he entered, into villages, or cities, or country, they laid the sick in the streets, and besought him that they might touch if it were but the border of his garment and as many as touched him were made whole.

n Matt. 14. 17. Luke 9. 13. John 6.9. See Matt. 15. 34. Ch. 8. 5.-01 Sam. 9. 13. Matthew 26. 26.-p 26.- Matt. 14. 22. John 6. 17.-q Or, over against Bethsaida.r Matt. 14. 23. John 6. 16. 16, 17.-s See Luke 24. 28. Ch. 8. 17, 18.- Ch. 3. 5. 6 16. 14.-v Matt. 14.34.-w Matt.9 20. Ch.5.27, 28. Acts 19.12.-x Or, it.

44. Were about five thousand] Ωσει, about, is omitted by a great majority of the best MSS. and by the principal Versions. It is wanting in several editions: Bengel, Wetstein, and Griesbach, leave it out of the text. It is omitted by some in the parallel place, Matt. xiv. 21. But it stands without any variation in Luke ix. 14. and John vi. 10. This miracle is mentioned by all the four evangelists. It is one of the most astonishing that Christ has wrought. It is a miracle which could not be counterfeited, and a full proof of the divinity of Christ. 45. To the other side before unto Bethsaida] John says, ch.vi.17.to Capernaum. It is probable our Lord ordered them to steer to one or other of these two places, which were about four miles distant, and on the same side of the sea of Galilee. 47. The ship was in the midst of the sea] See all the parts of this wonderful transaction considered, on Matt. xiv. 22-33 49. They supposed it had been a spirit] That is, by whom the storm raised.

52. Their heart was hardened) See on Matt. xiv. 33.

53. The land of Gennesaret] This country lay on the coast of the sea of Galilee: it is described by Josephus as being exceedingly pleasant and fertile. It had its name of Genre saret from gen, a garden, and sar, a prince, either because the king had a garden there, or because of its great fertility.

54. They knew him.] Επιγνοντες, they recollected him; for he had before preached and wrought miracles in different places of the same country.

56. Villages] Probably small towns near cities.

Country] Villages at a distance from cities and large public towns. See on Matt. xiv. 34-36.

Christ went about doing good-he confined his ministry and miracles to no place wherever he went, they stood in need of his help; and whenever they required his assistance, they had it granted immediately. Our Lord's conduct in these respects, is a perfect pattern for every preacher of his Gospel.

T

& Matt. 15. 1.

filed, (that is to say, with unwashen hands,) they found fault. b Or, common,

NOTES.-Verse 1. Came from Jerusalem) Probably for the express purpose of disputing with Christ, that they might entangle him in his talk. Malice and envy are never idle

theyincessantly hunt the person they intend to make theirprey. 2. They found fault.) This is wanting in ABEHLV, nineteen others, and several Versions. Mill and Bengel approve