1. And they came over unto the other side of the
sea, into the country of the Gadarenes.
[Into the country of the Gadarenes.]
So also Luke: But Matthew, into the country of the Gergesenes.
And, which ought not to be passed over without observation, Mark and
Luke, who call it the country of the Gadarenes, make mention only
of one possessed person; but Matthew, who calls it the country
of the Gergesenes, speaks of two. We know what is here said
by commentators to reconcile the evangelists. We fetch their
reconciliation from the very distinction of the words which the
evangelists use, and that from those conclusions:
I. We say the region of the
Gergesenes was of broader extent and signification than the region
of the Gadarenes was, and that the region of the Gadarenes
was included within it. For whether it were called so from the old
Gergashite family of the Canaanites, or from the muddy and clayey
nature of the soil, which was called Gergishta by the Jews, which
we rather believe; it was of wider extension than the country of the
Gadarenes; which denoted only one city, and the smaller country
about it, and that belonged to Gadara. But this country
comprehended within it the country of Gadara, of Hippo, and of
Magdala, if not others also.
II. We say Gadara was a city
of heathens, (hence it is less marvel if there were swine among them)
which we prove also elsewhere, when we treat of the region of Decapolis.
III. We say there were two possessed
persons according to Matthew, one a Gadarene, another coming from
some other place than the country of Gadara, namely, from some
place in the country of the Gergesenes.
IV. We believe that that Gadarene
was a heathen; and that Mark and Luke mentioned only him on set purpose,
that so they might make the story the more famous. Any one skilled in
the chorography of the land of Israel might understand that the
country of the Gadarenes was of heathen possession: they therefore
mark him with that name, that it might presently be perceived that
Christ now had to do with a heathen possessed person; which was somewhat
rare, and except the daughter of the Syrophoenician woman, without any
example. Matthew would describe the greatness of the miracle; he
therefore mentions two most miserably possessed persons: but Mark
and Luke choose out only one, and him more remarkable for this
very thing, that he was a Gadarene, and by consequence a heathen.
These things, well weighed, do not only confirm the concord between the
evangelists, but render the story far clearer. For,
First, It is to be marked that the
devil adjures Christ not to "torment" him, verse 7, which is not
elsewhere done by him: as though he were without Christ's jurisdiction
among the heathens. And,
Secondly, Christ does not elsewhere
ask any about their name, besides this alone, as being of more singular
example and story.
Thirdly, The heathen name legion,
argues him a heathen concerning whom the story is.
Fourthly, The devils besought him
much that he would not send them out of the country; for being among
heathens, they thought they were among their own.
Our Saviour, therefore, healed those
two in Matthew together, the one, a Gadarene and heathen, and the
other from some other place, a Gergesene and a Jew; and that not
without a mystery; namely, that there should be comfort in Christ both
to Jews and Gentiles, against the power and tyranny of Satan. Of those
two, Mark and Luke mention the more remarkable.
9. And he asked him, What is
thy name? And he answered, saying, My name is Legion: for we are
many.
[My name is Legion.] I. This
name speaks a numerous company, the devil himself being the interpreter;
"Legion (saith he) is my name, for we are many."
And among the Jews, when a man would
express a great number of any thing, it was not unusual to name a
legion: "R. Eliezer Ben Simeon saith, It is easier for a man to
nourish a legion of olives in Galilee, than to bring up one child in
the land of Israel."
II. Among the Talmudists, a
legion bespeaks an unclean company; at least, they reckoned all the
legions for unclean: "The Rabbins deliver: a legion that passeth
from place to place, if it enter into any house, the house is thereby
become unclean. For there is no legion which hath not some
carcaphalia. And wonder not at this, when the carcaphalion of
R. Ismael was fastened to the heads of kings." "'Carcaphal' (saith
the Gloss) is the skin of a head pulled off from a dead person, which
they make use of in enchantments."
III. What the Romans thought of
their legions, take from the words of Caesar to the Spaniards:
"Did ye not consider, if I were overthrown, that the people of Rome have
ten legions, which could not only resist you, but pull down even
heaven itself?" What then is the power of "more than twelve legions
of angels"!
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.
[Told it in the country.]
Told it in the fields. But to whom? To them that laboured, or that
travelled in the fields? So chapter 6:36: That they may go away into
the 'fields' round about, and buy themselves bread. From whom, I
pray, should they buy in the fields? And verse 56: And
wheresoever they entered into towns or 'fields,' they laid the sick in
the streets, or markets. What streets or markets
are there in the fields?
"Rabba saith, That food made of
meal, of those that dwell in the fields, in which they mingle much
meal, over it they give thanks." Dwellers in the field, saith
the Gloss, are inhabitants of the villages. And the Aruch saith,
"private men who dwell in the fields": that is, in houses scattered here
and there, and not built together in one place, as it is in towns and
cities.
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.
[In his right mind.] Firm,
or sound of understanding, in Talmudic speech.
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.
[My little daughter.] "A
daughter from her birthday, until she is twelve years old
complete, is called 'little,' or 'a little maid.' But when she is
full twelve years old and one day over, she is called 'a young woman.'"
26. And had suffered many things
of many physicians, and had spent all that she had, and was nothing
bettered, but rather grew worse,
[And had suffered many things of
many physicians.] And it is no wonder: for see what various and
manifold kinds of medicines are prescribed to a woman labouring under a
flux: "R. Jochanan saith, Bring (or take) of gum of
Alexandria the weight of a zuzee: and of alum, the weight of a zuzee:
and of crocus hortensis the weight of a zuzee: let these be bruised
together, and be given in wine to the woman that hath an issue of blood,
&c.
"But if this does not benefit,
take of Persian onions thrice three logs, boil them in wine, and
then give it her to drink, and say Arise from thy flux
"But if this does not prevail,
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 her and affright her, and
say, Arise from thy flux.
"But if that do no good, take a
handful of cummin, and a handful of crocus, and a handful of foenum
groecum. Let these be boiled in wine, and give them her to drink,
and say, Arise from thy flux."
But if these do not benefit, other
doses and others still are prescribed, in number ten or more, which see,
if you please, in the place cited [Bab. Schabb. fol. 110.]. Among them I
cannot omit this:
"Let them dig seven ditches: in
which let them burn some cuttings of such vines as are not circumcised,
[that is, that are not yet four years old]. And let her take in her
hand a cup of wine. And let them lead her away from this ditch,
and make her sit down over that. And let them remove her from
that, and make her sit down over another. And in every removal
you must say to her, Arise from thy flux," &c.
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.
[Talitha kumi.] "Rabbi
Jochanan saith, We remember when boys and girls of sixteen and
seventeen years old played in the streets, and nobody was
offended with them." Where the Gloss is, Tali and Talitha is a boy
and a girl.
[Damsel, I say unto thee, arise.]
Talitha kumi signifies only Maid, arise. How comes that
clause then, I say unto thee, to be inserted?
I. You may recollect here, and
perhaps not without profit, that which was alleged before; namely, that
it was customary among the Jews, that, when they applied physic to the
profluvious woman, they said, "Arise from thy flux"; which very probably
they used in other diseases also.
II. Christ said nothing else than
what sounded all one with, Maid, arise: but in the pronouncing
and uttering those words that authority and commanding power shined
forth, that they sounded no less than if he had said, "Maid, I say to
thee, or I command thee, arise." They said, "Arise from thy disease";
that is, "I wish thou wouldst arise": but Christ saith, Maid, arise;
that is, "I command thee, arise."
43. And he charged them straitly
that no man should know it; and commanded that something should be given
her to eat.
[He commanded that something
should be given her to eat.] Not as she was alive only, and now in
good health, but as she was in a most perfect state of health, and
hungry: "The son of Rabban Gamaliel was sick. He sent, therefore, two
scholars of the wise men to R. Chaninah Ben Dusa into his city. He saith
to them, 'Wait for me, until I go up into the upper chamber.' He went up
into the upper chamber, and came down again, and said, 'I am sure that
the son of Rabban Gamaliel is freed from his disease.' The same hour he
asked for food."
3. Is not this the
carpenter, the son of Mary, the brother of James, and Joses, and of Juda,
and Simon? and are not his sisters here with us? And they were offended
at him.
[Is not this the carpenter?]
Among other things to be performed by the father for his son this was
one, to bring him up in some art or trade. "It is incumbent on the
father to circumcise his son, to redeem him, to teach him the law, and
to teach him some occupation. R. Judah saith, 'Whosoever teacheth not
his son to do some work, is as if he taught him robbery.'" "R. Meir
saith, 'Let a man always endeavour to teach his son an honest art,'"
&c. Joseph instructs and brings up Christ in his carpenter's trade.
8. And commanded them that they
should take nothing for their journey, save a staff only; no
scrip, no bread, no money in their purse.
[No scrip.] Concerning the
scrip we said somewhat at
Matthew 10:10: let us add this story: "The Rabbins deliver: There is
a story of a certain man, whose sons behaved not themselves well. He
stood forth and assigned over his wealth to Jonathan Ben Uzziel. What
did Jonathan Ben Uzziel do? He sold a third part; a third part he
dedicated to holy uses; and a third part he gave back to the sons of the
deceased. Shammai came to him with his staff and with his scrip."
The Gloss saith, "He came to contend with Jonathan, because he had
violated the will of the dead." Behold the vice-president of the
Sanhedrim carrying a scrip, in which he laid up victuals for his
journey.
13. And they cast out many
devils, and anointed with oil many that were sick, and healed them.
[Anointed with oil many that were
sick.] "The oil, therefore, was (saith the famous Beza) a
symbol of that miraculous power, not a medicament whereby they cured
diseases." But the Jews say, and that truly, such an anointing
was physical, although it did not always obtain its end. But this
anointing of the apostles ever obtained its end: "R. Simeon Ben
Eliezer saith, 'R. Meir permitted the mingling of wine and oil, and to
anoint the sick on the sabbath. But when he once was sick, and we
would do the same to him, he permitted it not.'" This story is recited
elsewhere; where for 'R. Simeon Ben Eliezer,' is 'R. Samuel
Ben Eliezer.' Perhaps in the manuscript copy it was written with an
abbreviation and thence came the ambiguity of the name.
Let it be granted such anointing was
medicinal, which cannot possibly be denied; and then there is nothing
obscure in the words of
James 5:14; "Let the elders of the church be called, and let the
sick man be anointed by them, or by others present, that their prayers
may be joined with the ordinary means."
27. And immediately the king sent
an executioner, and commanded his head to be brought: and he went and
beheaded him in the prison,
[An executioner.] So the
Targum of Jonathan upon
Genesis 39:1; Rab Speculatoraia. See the Aruch, in the word
Speculator.
37. He answered and said unto
them, Give ye them to eat. And they say unto him, Shall we go and buy
two hundred pennyworth of bread, and give them to eat?
[Two hundred pence.] I.
Denarius and zuz are of the same value among the Rabbins.
"The fourth part of a shekel of silver in the Targum is one zuz of
silver. For a shekel of the law was selaa. And so in the
Targum, a shekel, is selaa, and is worth four denarii,"
or pence.
But now a penny and zuz
are the same: "They call pence, in the language of the Gemara,
zuzim."
II. But now two hundred zuzees,
or pence, was a sum very famous, and of very frequent mention.
"If one of elder years lay with a woman of less years, or if one of less
years lay with a woman of elder years, or one that is wounded, their
portion is two hundred zuzees." "If one gives another a blow upon
the cheek, let him give him two hundred zuzees." "A woman that is
now become a widow, or dismissed by a divorce, who was married a virgin,
let her have for her portion two hundred zuzees."
Hence, perhaps, is the same number
of two hundred pence in the mouth of the disciples, because it
was a most celebrated sum, and of very frequent mention in the mouths of
all.
40. And they sat down in ranks,
by hundreds, and by fifties.
[By ranks.] Rank by rank,
in Talmudic language. The university of Jabneh is very frequently
celebrated under the name of the vineyard in Jabneh. And R.
Solomon gives the reason; Because the scholars sat there ranks by
ranks, like a vineyard which is planted rank by rank.
3. For the Pharisees, and all the
Jews, except they wash their hands oft, eat not, holding the
tradition of the elders.
[Except they wash their hands oft.]
The fist. When they washed their hands, they washed the fist
unto the joining of the arm. The hands are polluted, and made clean unto
the joining of the arm. "The Rabbins deliver: The washing of hands
as to common things (or common food) was unto the
joining of the arm. And the cleansing of hands and feet in the
Temple was to the joint." The joining, saith the Aruch, is
where the arm is distinguished from the hand. So, also, where the
foot is distinguished from the leg.
"The second waters cleanse
whatsoever parts of the hands the first waters had washed. But if the
first waters had gone above the juncture of the arm, the second waters
do not cleanse, because they do not cleanse beyond the juncture.
If, therefore, the waters which went above the juncture return upon the
hands again, they are unclean."
4. And when they come from
the market, except they wash, they eat not. And many other things there
be, which they have received to hold, as the washing of cups, and
pots, brazen vessels, and of tables.
[And when they come from the
market, except they wash.] The Jews used the washing of the hands,
and the plunging of the hands. And the word wash, in our
evangelist seems to answer to the former, and baptize to the
latter.
I. That the plunging of the
whole body is not understood here, may be sufficiently proved hence;
that such plunging is not used but when pollution is contracted
from the more principal causes of uncleanness. "A man and vessels
contract not uncleanness, but from the father of uncleanness:
such as uncleanness from a creeping thing, from the seed in the unclean
act, from him that is polluted by the dead, from a leper, from the water
of purification, from him that lies with a menstruous woman, from the
flux of him that hath the gonorrhea, from his spittle, from his urine,
from the blood of a menstruous woman, from a profluvious man," &c. By
these a man was so polluted, that it was a day's washing; and he
must plunge his whole body. But for smaller uncleannesses it was
enough to cleanse the hands.
II. Much less is it to be understood
of the things bought; as if they, when they were bought for the market,
were to be washed (in which sense some interpreters render the
words, "And what they buy out of the market, unless they wash it,
they eat it not"), when there were some things which would not endure
water, some things which, when bought, were not presently eaten; and the
traditional canons distinguish between those things which were lawful as
soon as they came from the market, and those which were not.
III. The phrase, therefore, seems to
be meant of the immersion, or plunging of the hands only;
and the word fist, is here to be understood also in common. Those
that remain at home eat not unless they wash the fist. But those
that come from the market eat not, unless they plunge their fist into
the water, being ignorant and uncertain what uncleanness they came
near unto in the market.
"The washing of the hands,
and the plunging of the hands, were from the scribes. The hands
which had need of plunging, they dipped not but in a fit place;
that is, where there was a confluence of forty seahs of water.
For in the place where any dipped vessels, it was lawful to dip the
hands. But the hands which have need of washing only, if they dip
them in the confluence of waters, they are clean; whether they dip them
in waters that are drawn, or in vessels, or in the pavement. They do not
cleanse the hands [as to washing], until waters are poured upon
the hands out of a vessel: for they do not wash the hands but out
of a vessel."
[Pots.] It is doubtful
whether this word be derived from a sextary (a certain measure),
or from vessels planed or engraven. To take it as speaking
of sextaries is, indeed, very agreeable to the word, and not much
different from the matter. And so also it is, if you derive it from
vessels planed or turned, that is, of wood. And perhaps
those vessels which are called by the Rabbins flat, and are
opposed to such as may contain something within them, are
expressed by this word. Of that sort were knives, tables, seats, &c.
Concerning which, as capable of pollution, see Maimonides, and the
Talmudic Tract Kelim: where are reckoned up, 1. The very table
at which they ate. 2. The little table, or the wooden side-table,
where wine and fruits were set, that were presently to be brought to
table. 3. A seat. 4. The footstool for the feet under the
seat.
[Of beds.] Beds
contracted uncleanness...One can hardly put these into good English
without a paraphrase. [One] was a bed, on which a profluvious man
or woman, or a menstruous woman, or a woman in childbirth, or a leper,
had either sat or stood, or lain, or leaned, or hung. [The other] was a
bed, which any thing had touched, that had been touched before by
any of these.
The word, therefore, washings,
applied to all these, properly and strictly is not to be taken of
dipping or plunging, but, in respect of some things, of
washing only, and, in respect of others, of sprinkling only.
11. But ye say, If a
man shall say to his father or mother, It is Corban, that is to
say, a gift, by whatsoever thou mightest be profited by me; he shall
be free.
[Corban (that is, 'a gift').]
The word a gift, was known and common among the Talmudists:
Rabba saith, A burnt sacrifice is 'a gift.' Where the Gloss writes
thus; "A burnt sacrifice is not offered to expiate for any deed: but
after repentance hath expiated the deed, the burnt sacrifice comes
that the man may be received with favour. As when any hath sinned
against the king, and hath appeased him by a paraclete [an
advocate], and comes to implore his favour, he brings a gift.
Egypt shall bring 'a gift,' to
the Messiah.
19. Because it entereth not into
his heart, but into the belly, and goeth out into the draught, purging
all meats?
[The draught.] The house
of the secret seat.
12. And he sighed
deeply in his spirit, and saith, Why doth this generation seek after a
sign: verily I say unto you, There shall no sign be given unto this
generation.
[Why doth this generation seek
after a sign?] Instead of a comment, take a story: "On that day, R.
Eliezer answered to all the questions in the whole world, but they
hearkened not to him. He said therefore to them, 'If the tradition be
according to what I say, let this siliqua [a kind of tree] bear
witness.' The siliqua was rooted up, and removed a hundred cubits from
its place: there are some who say four hundred. They say to him, 'A
proof is not to be fetched from a siliqua.' He saith to them again, 'If
the tradition be with me, let the rivers of waters testify': the rivers
of waters are turned backward. They say to him, 'A proof is not to be
fetched from the rivers of waters.' He said to them again, 'If the
tradition be with me, let the walls of the school testify': the walls
bowed, as if they were falling. R. Josua chid them, saying, 'If there be
a controversy between the disciples of the wise men about tradition,
what is that to you?' Therefore the walls fell not in honour of R. Josua.
Yet they stood not upright again in honour of R. Eliezer. He said to
them, moreover, 'If the tradition be with me, let the heavens bear
witness.' The Bath Kol went forth and said, 'Why do ye contend with R.
Eliezer, with whom the tradition always is?' R. Jonah rose up upon his
feet, and said, 'It is not in heaven' (Deut
30:12). What do these words, 'It is not in heaven,' mean? R.
Jeremiah saith, When the law is given from mount Sinai, we do not care
for the Bath Kol."
Shall we laugh at the fable, or
shall we suspect some truth in the story? For my part, when I recollect
with myself, how addicted to and skillful that nation was in art-magic;
which is abundantly asserted not only by the Talmudists, but by the Holy
Scriptures; I am ready to give some credit to this story, and many
others of the same nature: namely, that the thing was really acted by
the art and help of the devil by those ensign-bearers and captains of
errors, the more to establish their honour and tradition.
Therefore, from the story, be it
true or false, we observe these two things:--
I. How tenacious the Jews were of
their traditions, and how unmovable in them even beyond the evidence of
miracles. That Eliezer was of great fame among them, but he was a
follower of Shammai. Hence he is called once and again the Shammean.
When, therefore, he taught something against the school of Hillel,
although he did miracles (as they themselves relate), they gave not
credit to him, nay, they derided him. The same was their practice, the
same was their mind, against the miracles of Christ. And to this may
these words of our Saviour tend, "Why does this generation seek a sign?"
a generation, which is not only altogether unworthy of miracles, but
also which is sworn to retain their traditions and doctrines, although
infinite miracles be done to the contrary.
II. You see how the last testimony
of the miracles of this conjuror is fetched from heaven: "For the Bath
Kol went forth," &c. Which the followers of Hillel nevertheless received
not: and therein not justly indeed; when they feign such a voice to have
come to themselves from heaven, as a definitive oracle for the authority
of the school of Hillel, not to be gainsaid: concerning which the
Talmudists speak very frequently, and very boastingly.
After the same manner they require a
sign from heaven of our Saviour; not content with those infinite
miracles that he had done, the healing of disease, the casting out
devils, the multiplying of loaves, &c. They would also have somewhat
from heaven, either after the example of Moses fetching manna from
thence; or of Elias fetching down fire; or of Joshua staying the sun; or
of Isaiah bringing it backwards.
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