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18 And these are they which are sown among more be given. thorns; such as hear the word,

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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;

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

a 1 Tim. 6. 9, 17.b Matt. 5. 15. Luke 8. 16. & 11. SS.- -The word in the original signifieth a less measure, as Matt. 5. 15.

d Matt. 10 26. Luke 12. 9.6. 38. Matt. 13. 12. & 25. 29.

Matt. 11. 15 ver. 9.Luke 8. 18. & 19. 26.

f Matt. 7. 2. Luke Matt. 15, 24.

Matthew. Whitby supposes it to refer to the good ground spoken of before, 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

Verse 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 other things-which have not been included in the anxious cares of the world—and the deceitful-good and honest heart, is like seed sown by a man in his ness of riches. All, all, choke the word!

Verse 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.

Verse 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. x. 26.

Verse 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.

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

Verse 26. So is the kingdom of God] This parable is menaioned only by Mark, a proof that Mark did not abridge

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 enquiring how Christ may be said to sleep, and rise night and day; Christ being like to this husbandman only in sowing and reaping the

seed.

Verse 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.

The parable of the

A.M. 4031. A. D. 27.

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grain of mustard seed.

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CCI. S.

28 For the earth bringeth forth fruit || 30 ¶ And he said, 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:

An. Olymp. of herself; first the blade, then the
ear, after that the full corn in the ear.
29 But when the fruit is brought forth, im-
mediately he putteth in the sickle, because the
harvest is come.

Or, ripe.- b Rev. 14. 15.

Matt. 13. 31. Luke 13. 18. Acts 2. 41. & 4. 4. & 5. 14. & 19. 20.

He knoweth not how.] How a plant grows is a mystery in person dies, and is taken into glory as soon as he is fit for it.' nature, which the wisest philosopher in the universe canuot|| fully explain.

Verse 28. Bringeth forth—of herself] Autoμarn. By its own energy, 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]Пngn σitov, FULL wheat; the perfect, full grown, or ripe corn. Lucian uses xos xaços, EMPTY 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 shews there is a good sced 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 encrease abundantly, it is justified freely through the redemption that is in Christ; it has the car which is shortly to be filled with the ripe grain, the outlines of the whole image of God. Then the full corn. The soul is purified from all unrighteousness, and having 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.

Verse 29. He putteth in the sickle] Araria, he sendeth out the sickle, i. e. the reapers, the instrument, by a metonomy, 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 alt 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

:

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 mix 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 genteel 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 with a simple, upright heart, the seed of his Master, shall (though some may be unfruitfu!) 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 sheaves with him. See Quesuel.

Verse 30. Whereunto shall we liken the kingdom of God?] How amiable is this carefulness of Jesus! How instructive to the preachers of his word? He is not solicitous to seek fine turns 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 dull 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, though admired by the shallow, convey no instruction to the multitude.

Verse 31. A grain of mustard seed] See on Matt. xiii, 31, 32. Qq

Our Lord and his disciples

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A. D. 27.

CCL. 3.

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A. D. 27. An. Olymp. CCL. 3.

32 But when it is sown, it groweth || ship. And there were also with him A.M. 4031. An. Olymp. up, and becometh greater than all other little ships. herbs, and shooteth out great branches; so that the fowls of the air may lodge under the shadow of it.

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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 pillow: 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 sea, Peace, be still. And the wind ceased, and there was a great calm. 40 And he said unto them, Why are ye so fearful? how 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?

a Matt. 13. 31. Jolin 16. 12.

b Matt. 8. 18, 23. Luke 8. 22.

Verse 33. With many such parables] Пorλaiç, many, is omitted by L. sixteen others; the Syriac, both the Persic, one Arabic, Coptic, Armenian, Ethiopie, and two of the Itala. Mill approves of the omission, and Griesbach leaves it doubtful. 'Tis probably an interpolation: the text reads better without it.

As they were able to hear] Axovey, or to understand, always suiting his teaching to the capacities of his hearers. I have 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 common 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.

Verse 34. He expounded 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.

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.

Verse 37. A great storm of wind] See on Matt. viii. 24. Verse 38. On a pillow] ПgoσxQaλo 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.

Verse 39. Peace, be still.] Be silent! Be still! There is uncommon 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 shew 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. Verse 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.

Verse 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 Verse 35. Let us pass over unto the other side.] Our Lord each other with the succour and support which we receive was now by the Sea of Galilee.

Verse 35. THEY took him even as he was in the ship.] That is, the disciples; he was now Tw how, in the bout, i. e. his own boat which usually waited on him, and out of which it appears 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 exceedingly 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

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 man possessed with a

CHAP. V.

legion of dæmons, cured.

CHAPTER V.

The man possessed with a legion of dæmons cured, 1—20. He raises Jairus's daughter to life, and cures the woman who had an issue of blood, 21-43.

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A.M. 4051. A. D. 27. CCI. 3.

5 And always, night and day, he was in the mountains, and in the tombs, An. Olymp. 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, "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 spirit.

9 And he asked him, What is thy name? And he answered, saying, "My name is Legion: for we are many.

Acts 16. 17. Matt. 8. 29. Luke 8. 30.

NOTES ON CHAP. V.

Verse 1. The Gadarenes.] Some of the MSS. have Gerga- || senes, 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 dæmoniacs 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 mention the Gadarene demoniac, because his case was a singular one, being the only heathen cured by our Lord, except the daughter of the Syrophoenician woman.

Verse 2. A man with an unclean spirit] There are two mentioned by Matthew, who are termed dæmoniacs. See on chap. i. 23.

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 damoniacs in their time; you say "no, they were only diseases." Whom shall we credit? The men sent from God, or you

Verse 5. Crying, and cutting himself with stones.] In this person's case we see a specimen of what Satan could do in all the wicked, if God should permit him : but even the Devil himself has his chain; and he who often binds others, is always bound himself.

Verse 6. Worshipped him] thereto by the power of God.

Did him homage; compelled How humiliating to Satan, thus to be obliged to acknowledge the superiority of Christ! Verse 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.

Verse 3. Who had his dwelling among the tombs] See Matt. 24. and Matt. viii. 29. where the idiom and meaning are exviii. 28.

Verse 4. With fetters and chains] His strength, it appears, was supernatural, no kind of chains being strong enough to confine him. With several, this man would have passed for an outrageous madman; and diabolic influence be entirely left out of the question; but it is the prerogative of the inspired penman 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

plained.

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.

Verse 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 Evangelist gives these as this mudman's words, and it was neces|sary, that as a faithful historian, he should mention these cir

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11 Now there was there nigh unto the moun-ship, he that had been possessed with the devil tains 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 two 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 befel to him that was possessed with the devil, and also concerning the swine.

prayed him 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.

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 ship unto the other side, much people gathered unto him: and he was nigh unto the

sca.

22" 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 her, that she may be healed: and she shall live.

a Matt. 8. 34. Acts 16. 39. Luke 8. 58.

Matt. 9. 1. Luke 8. 40.

Matt. 9. 18. Luke 8. 41.

cumstances." But this objection is destroyed by the parallel place in Luke, chap. viii. 30. where the inspired writer himself observes, that the dæmoniac was called Legion, because many dæmons had entered into him.

Verse 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 dæmons 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.

Verse 11. A great herd of swine] See the notes on Matt. viii. 30.

Verse 12. ALL the devils] Пarres all, is omitted by many MSS. and Versions: Griesbach leaves it out of the text. O daμoves is omitted also by several: Griesbach leaves it doubtful. Probably it should be read thus, And they besought him, saying. Verse 13. Gave them leave.] For eg, DH. three others, and three copies of the Itala, have , sent them.

Verse 14. The swine] Instead of Tous xoigovs, BCDL. three others, Syriac, Coptic, Ethiopic, Vulgate and Itala, read av

Tous them--And they that fed THEM fled. Griesbach has adopted this reading.

Verse 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 Griesback think it should be omitted.

Verse 19. Suffered him not] O de Ingous, howbeit 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.

Verse 20. Decapolis] See on Matt. iv. 25.

Verse 23. My little daughter] To Quyaτgion μou, that little daughter 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] Eoxarws X, in the last extremity, the last gasp. See on Matt, ix. 18.

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