a 19 And a certain scribe came, of the air have nests; but the Son of and said unto him, Master, I will man hath not where to lay his head. follow thee whithersoever thou goest. 20 And Jesus saith unto him, The foxes have holes, and the birds a Lu.9.57,58. go was the region on the east of the sea of Tiberias. 19, 20. A certain scribe came, &c. It is not improbable that this man, who had seen the miracles of Jesus, had formed an expectation that by following him he would obtain some considerable worldly advantage. Christ in reply proclaimed his own poverty, and dashed the hopes of the avaricious scribe. The very foxes and birds, says he, have places of repose and shelter, but the Son of man has no home, and no pillow. He is a stranger in his own world; a wanderer and an outcast from the abodes of men. Comp. John i. 11. Son of man. This means evidently Jesus himself. No title is more frequently given to the Saviour than this; and yet there is much difficulty in explaining it. The word son is used in a great variety of significations. See Note, Matt. 1. 1. The name Son of man is given to Jesus only three times in the New Testament (see Acts vii. 56. Rev. i. 13; xiv. 14.), except by himself. When he speaks of himself, this is the most common appellation by which he is known. The phrase Son of God, given to Christ, denotes a peculiar connexion with God. John x. 36. The name Son of man probably denotes a corresponding peculiar connexion with man. Perhaps he used it to signify the interest he felt in man; his peculiar love and friendship for him; and his willingness to devote himself to the best interests of the race. It is sometimes, however, used as synonymous with Messiah. Matt. xvi. 28. John i. 34. Acts viii. 37. John xii. 34. 21. And another of his disciples, &c. The word disciple properly signifies learner; and was given to his followers, because they received him as their Teacher. Note, Matt. v. 1. It does not of necessity mean that a disciple was a pious man, but only one of the multitude, who, for various causes, might attend on his instructions. See John vi. 66; ix. 28. 21 And another of his disciples said unto him, Lord, suffer me first to go and bury my father. 22 But Jesus said unto him, Fol 22. Let the dead bury their decd. The word dead is used in this passage in two different senses. It is apparently a paradox, but is fitted to convey his idea very distinctly to the mind. The Jews used the word dead often to express indifference towards a thing; or rather, to show that that thing has no influence over us. Thus, to be dead to the world; to be dead to the law (Rom. vii. 4.); to be dead to sin (Rom. vi. 11.); means that the world, law, and sin, have not influence or control over us; that we are free from them, and act as though they were not. A body in the grave is unaffected by the pomp and vanity; by the gayety and revelry; by the ambition and splendor that may be near the tomb. So, men of the world are dead to religion. They see not its beauty; hear not its voice; are not won by its loveliness. This is the class of men to which the Saviour referred here. Let men, says he, who are uninterested in my work, and who are dead in sin (Eph. ii. 1.), take care of the dead. Your duty is now to follow me. There may have been two reasons for this apparently rash direction. One was, to test the character and attachment of the man. If he had proper love for Christ, he would be willing to leave his friends even in the most tender and trying circumstances. This is required. Matt. x. 27. Luke xiv. 26. A second reason might have been, that if he returned, at that time, his friends might ridicule or oppose him, or present plausible arguments in the afflic tions of the family, why he should not return to Christ. The thing to which he was called was moreover of more importance than any earthly considera tion; and for that time, Christ chose to require of the man a very extraordinary sacrifice, to show his sincere attach. ment to him. Or it may have been, that the Saviour saw that the effect of visiting his home at that time might have been to drive away all his serious impressions, and that he would return low me; and let the dead bury that the ship was covered with the their dead. 23 And when he was entered into a ship, his disciples followed him. 24 And behold, a there arose a great tempest in the sea, insomuch a Mar.4.37, &c. Lu.8.23,&c. to him no more. This impressions might not have been deep enough, and his purpose to follow our Saviour may not have been strong enough to bear the trial to which he would be subjected. Strange as it may seem, there are few scenes better fitted to drive away serious impressions than those connected with a funeral. We should have supposed it would be otherwise. But facts show it to be so; and show, that if this was one of the reasons which influenced the Saviour, he had a thorough knowledge of human nature. The arrangements for the funeral; the preparation of mourning apparel; and the depth of sorrow in such cases, divert the mind from its sins, and its personal need of a Saviour; and hence few persons are awakened or converted as the result of death in a family. The case here was a strong one. It was as strong as can well be conceived. And the Saviour meant to teach by this that nothing is to be allowed to divert the mind from religion; nothing to be an excuse for not following him. Not even the death of a father, and the sorrows of an afflicted family, are to be suffered to lead a man to defer religion, or to put off the purpose to be a Christian. That is a fixed duty-a duty not to be deferred or neglected-whether in sickness or health; at home or abroad; whether surrounded by living and happy kindred, or whether a father, a mother, a child, or a sister lies in our house dead. It is the regular duty of children to obey their parents, and to show them kindness in affliction, and to evince proper care and respect for them when dead. Nor did our Saviour show himself insensible to these duties. He taught here, however, as he always taught, that a regard to friends, and ease, and comfort, should be subordirate to the gospel; and that we should always be ready to sacrifice these when duty to God requires it. 23. Into a ship. This was on the sea of Tiberias. The ship in which they waves but he was asleep. 25 And his disciples came to him, and awoke him, saying, Lord, save us we perish. 26 And he saith unto them, Why sailed was probably a small open boat. with sails, such as were commonly used for fishing on the lake. His disciples. Not merely the apostles, but probably many others. There were many other ships in company with him. Mark iv. 36. This circumstance would render the miracle much more striking and impressive. 24. A great tempest. A violent storm; or a wind so strong as to endanger their lives. This lake was subject to sudden squalls. The ship was covered with the waves. The billows dashed against the ship (Mark iv. 37,) so that it was fast filling and in danger of sinking. He was asleep. On the hinder part of the vessel, on a pillow. Mark iv. 38. It was in the night, and Jesus had retired to rest. He was probably weary, and slept calmly and serenely. He appre hended no danger, and showed to his disciples how calmly one can sleep with a pure conscience, and who feels safe in the hands of God. 25. Save us. Save our lives. We perish. We are in danger of perishing. This showed great confidence in the Saviour. It shows, also, where sinners and Christians should always go, who feel that they are in danger of perishing. There is none that can save from the storms of divine wrath but the Son of God. 26. Why are ye fearful. You should have remembered that the Son of God, the Messiah, was on board. You should not have forgotten that he had power to save, and that with him you are safe. So Christians should never fear danger, disease, or death. With Jesus they are safe. No enemy can reach him; and as he is safe, so they shall be also. John xiv. 19. Rebuked the winds. Re. proved them; or commanded them to be still. What a power was this! What irresistible proof that he was divine! His word awed the tempest, and allay. ed the storm! There is not, any where, a sublimer description of a display of power. Nor could there be sublimer are ye fearful, O ye of little faith? |ing, What manner of man is this, Then he arose, and rebuked the that even the winds and the sea winds and the sea; and there was obey him? a great calm. 28 And when he was come to 27 But the men marvelled, say- the other side, into the country of a Job 38.11. Ps.89.9. 107.29. He spoke to the winds; rebuked their raging, and the sea was suddenly calm. The storm subsided; the ship glided smoothly; danger fled; and in amazement they stood in the presence of him who controlled the tempests that God had raised and they felt that he must be God himself. None but God could calm the heaving billows, and scatter the tempest. No scene could have been more grand than this display of the power of Jesus. The darkness; the dashing waves; the howling winds; the heaving and tossing ship; the fears and cries of the seamen; all by a single word hushed into calm repose; all present an image of power and divinity irresistibly grand and awful. So the tempest rolls and thickens over the head of the awakened sinner. So he trembles over immediate and awful destruction. So while the storm of wrath howls, and hell threatens to engulf him, he comes trembling to the Saviour. He hears; he rebukes the storm; and the sinner is safe. An indescribable peace takes possession of the soul; and he glides on a tranquil sea to the haven of eternal rest. See Isa. lvii. 20, 21. Rom. v. 1. Phil. iv. 7. 28-34. The same account of the demoniacs substantially is found in Mark v. 1-20, and Luke viii. 26-38. 28. The other side. The other side of the sea of Tiberias. ¶ Country of the Gergesenes. Mark (v. 1,) says that he came into the country of the Gadarenes. This difference is only apparent. Gadara was a city not far from the lake Gennesareth; one of the ten cities that were called Decapolis. Note, Matt. iv. 25. Gergesa was a city about b Mar.5.1. Lu.8.26,&c. twelve miles to the south-east of Gadara, and about twenty miles to the east of the Jordan. There is no contradiction, therefore, in the evangelists. He came into the region in which the two cities were situated, and one mentioned one, and the other another. It shows that the writers had not agreed to impose on the world: for if they had, they would have mentioned the same city; and it shows they were familiar with the country. No man would have written in this manner, but those who were acquainted with the facts. Impostors do not mention places, or names, if they can avoid it. There met him two. Mark and Luke speak of only one that met him. "There met him out of the tombs a man.' Mark v. 2. "There met him out of the tombs a certain man.' "Luke viii. 27. This difference of statement has given rise to considerable difficulty. It is to be observed, however, that neither Mark nor Luke say that there was no more than one. For particular reasons they might have been led to fix the attention on one of them that was more notorious, and furious, and difficult to be managed. Had they denied plainly that there was more than one, and had Matthew affirmed that there were two, there would have been an irreconcilable contradiction. As it is they relate the affair as other men would. It shows that they were honest witnesses. Had they been impostors; had Matthew and Luke agreed to write books to deceive the world, they would have agreed exactly in a case so easy as this. They would have told the story with the same circumstances. Witnesses in courts of law often differ in unimportant matters; and, provided the main narrative coincides, their testimony is thought to be more valuabla. Luke has given us a hint why he recorded only the cure of one of them. He says, there met him "out of the city," a man, &c.; or, as it should be rendered, "a man of the city," a citizen. Yet the man did not dwell in the city; for he adds in the same verse, "neither the Gergesenes, there met him two that no man might pass by that possessed with devils, coming out way. of the tombs, exceeding fierce, so 29 And, behold, they cried out, ing out of the tombs. Mark and Luke say that they dwelt in the tombs. The sepulchres of the Jews were commonly caves, beyond the walls of the cities in which they dwelt, or excavations made in the sides of hills, or sometimes in solid rocks. These caves, or excavations, were sometimes of great extent. They descended to them by flights of steps. These graves were not in the midst of cities, but in groves, and mountains, and solitudes. They afforded, therefore, to insane persons and demoniacs retreat and shelter. They delighted in these gloomy and melancholy recesses, as being congenial to the wretched state of their minds. Josephus, also, states that these sepulchres were the haunts and lurking places of those desperate bands of rob bers that infested Judea. The annex. ed cut will furnish an illustration of the nature of the sepulchres occurring in the east. A more full illustration may be seen by referring to my Notes on abode he in any house but in the 29. What have we to do with thee? | tion into his family. 1 John iii. 1. But This might have been translated with great propriety, What hast thou to do with us? The meaning is, 'Why dost thou trouble, or disturb us?' See 2 Sam. xvi. 10. 2 Kings ix. 18. Ezra iv. 3. Son of God. The title, Son of God, is often given to Christ. Men are sometimes called sons, or children of God, to denote their piety and adop the title given to Christ denotes his superiority to the prophets (Heb. i. 1.); to Moses, the founder of the Jewish economy (Heb. iii. 6); it denotes his peculiar and near relation to the Father, as evinced by his resurrection (Ps. ii. 7. Acts xiii. 33); it denotes his peculiar relation to God from his miraculous conception (Luke i. 35); and is equivalent us 32 And he said unto them, Go. saying, What have we to do with thee, Jesus, thou Son of God? art And when they were come out, thou come hither to torment they went into the herd of swine: before the time? and, behold, the whole herd of swine ran violently down a steep place into the sea, and perished in the waters. 30 And there was a good way off from them, an 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. a Job 1.10-12. 2.3-6. b De.14.8. Is.65.3,4. to a declaration that he is divine, or equal to the Father. John x. 36. Art thou come hither to torment us, &c. By the time here mentioned is meant the day of judgment. The Bible reveals the doctrine that evil spirits are not now bound as they will be after that day; that they are permitted to tempt and afflict men, but that in the day of judgment they also will be condemned to everlasting punishment with all the wicked. 2 Pet. ii. 4. Jude 6. These spirits seemed to be apprized of that, and alarmed lest the day that they feared had come. They besought him, therefore, not to send them out of that country; not to consign them then to hell, but to put off the day of their final punishment. 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. tiles. Swine were to Jews unclean animals, and it was unlawful for them to eat them. Lev. xi. 7. The Jews were forbidden by their own laws to keep them, even for the purpose of traffic. Either, therefore, they had expressly violated the law, or these swine were owned by the Gentiles. The keepers fled in consternation. They were amazed at his power. Perhaps they feared a further destruction of property; or, more likely, they were acquainted with the laws of the Jews, and regarded this as a judgment of heaven for keeping forbidden animals, and for tempting the Jews to violate the commands of God. They dreaded, perhaps, further punishment, and foolishly came and besought Jesus to de Mark and Luke say that Jesus in-part from their country. quired the name of the principal demoniac, and that he called his name Legion, for they were many. The name legion was given to a division in the Roman army. It did not always denote the same number; but in the time of Christ it consisted of six thousand, hree thousand foot and three thousand Borsemen. It came, therefore, to signify a large number, without specifying the exact amount. 30. A herd of swine. The word herd, here applied to swine, is now commonly given to cattle. Formerly it signified any collection of beasts, or even of men. The number that composed this herd was two thousand. Mark v. 13. This is the only one of our Saviour's miracles, except the case of the fig-tree that he cursed (Matt. xxi. 18-20.), in which he caused any destruction of property. It is a striking proof of his benevolence, that his miracles tended directly to the comfort of mankind. It was a proof of goodness added to the direct purpose for which his miracles were wrought. That purpose was to confirm his divine mission; and it might have been as fully done by splitting rocks, or removing mountains, or causing water to run up steep hills, as by any other display of power. See Acts ii. 22. He chose to exhibit the proof of his divine power, however, in such a way as to benefit mankind. 33. They that kept them fled. These swine were doubtless owned by the in- Infidels have objected to this whole habitants of Gadara. Whether they narrative. They have said that this were Jews or Gentiles is not certainly was a wanton and unauthorized violaknown. It was not properly in the ter- tion of private rights in the destruction ritory of Judea; but as it was on its of property. They have said that the borders, it is probable that the inhabi- account of devils going into swine, and tants were a mixture of Jews and Gen-destroying them, was ridiculous. In re |