2 And certain women, which had been healed of evil spirits and or throughout. In each case an extraordinary degree of gratitude and devotion is manifested, a love surpassing that of woman. The character portrayed by the several evangelists can scarcely be conceived to belong to two or more persons; it possesses such an individuality as seems to limit its application to one alone. (d.) If Mary of Bethany were a different person from Mary Magdalene, then there is no evidence that she manifested the slightest interest in Jesus, at his trial, or crucifixion, resurrection. Three Marys are named, and named often, and three only, in connexion with these events; Mary his mother, Mary the mother of James and Joses, who was a relative, and Mary Magdalene. And where was Mary of Bethany? She, who had been accustomed to sit at the feet of Jesus; she, who had so recently received back unto life her brother Lazarus who had been dead four days, by the mighty power of the merciful Jesus; she, who, not more than six days previously, had anointed his feet with "ointment of spikenard, very costly, and wiped his feet with her hair;" where was she in this time of trial? Her residence was not more than two miles from the scene of these events. Is it credible that she utterly abandoned her Lord, and left it to other women to minister to him? Yet not a trace appears of her presence, unless she were identical with Mary Magdalene. But suppose her the same, and the mystery is solved. The evangelists are then seen to describe her by an epithet probably well known in that age, and to attribute to her precisely such conduct as was fit and appropriate in one who had received such rich blessings, and had previously manifested such ardent gratitude. Such are a few of the reasons which indicate the identity of the narrative and of the person whose conduct forms its prominent feature. It will be perceived that all the circumstances which affect the one point equally affect the other; for if but one transaction be narrated, only one female is named; and if only one female he named, it is exceedingly improbable that more than one transaction is recorded. I am not perfectly confident in the accuracy of infirmities, Mary called Magdalene, out of whom went seven devils, my theory; but it appears to me to be attended by fewer difficulties than any other, and to explain many facts, otherwise apparently inexplicable. CHAPTER VIII. 1. Showing the glad tidings, &c. See note on Matt. ix. 35. The twelve. Apostles. Luke vi. 13-16. 2. Mary, called Magdalene, &c. "Mary Magdalene is commonly thought to have been a prostitute, before she came to the knowledge of Jesus, and then to have been remarkably penitent. So historians and painters represent her; but neither from this passage, nor from any other of the New Testament, can such a supposition be drawn. She is here represented as one who had been possessed with seven devils, and as one among many other women who had been healed by Jesus of evil or wicked spirits and infirmities. - But Mary Magdalene, by her behavior and constant attendance on Jesus in his life-time, at his crucifixion, and at his grave, seems to have exceeded all other women in duty and respect to his person." Pearce. In this opinion I fully concur, if Mary Magdalene was not the woman mentioned in the preceding chapter. But if she was the same, as to me seems probable, then she is certainly represented as "a sinner," and may very probably have been guilty of the sin usually attributed to her; especially if the conjecture of Lightfoot be correct, concerning the origin of her name: "There was a certain town near Jerusalem called Magdala, of a very ill fame, which perhaps was Bethany itself; or be it some other, yet might our Mary (if she was the sister of Lazarus) not unfitly be called Magdalene, either as she might have lived there some time, being there married, or have imitated the whorish customs of that place. But I am apt to think that Bethany itself might go under the name of Magdala." Seven devils. The Jews "were wont to call vices by the name of devils; as, an evil affection is satan;' 'drunkenness by new wine is a devil. If this Mary be the same with the woman that was a sinner in the foregoing chapter, as is believed, then, 3 And Joanna the wife of Chuza, Herod's steward, and Susanna, and many others, which ministered unto him of their substance. 4 And when much people were gathered together, and were come to him out of every city, he spake by a parable : 5 A sower went out to sow his seed: and as he sowed, some fell by the way-side; and it was trodden down, and the fowls of the air devoured it. 6 And some fell upon a rock; and as soon as it was sprung up, it withered away, because it lacked moisture. 7 And some fell among thorns; and the thorns sprang up with it, and choked it. 8 And other fell on good ground, and sprang up, and bare fruit a hundred-fold. And when he had said these things, he cried, He that hath ears to hear, let him hear. 9 And his disciples asked him, saying, What might this parable be? 10 And he said, Unto you it is given to know the mysteries of the kingdom of God: but to others in parables; that seeing they might not see, and hearing they might not understand. 11 Now the parable is this: The seed is the word of God. by devils, seems to be understood the vices to which she was addicted.". Light foot. Others think she had been furiously insane, as it is well known that the Jews attributed insanity to demoniacal possession. Perhaps both may be right; she may have first been vicious, and afterwards insane. But whatever her malady or infirmity may have been, she had been healed; and her subsequent conduct is a bright example for imitation. 3. Joanna-Susanna. Very little is known of these females, except what is here said. Herod. Antipas, son of Herod the great. I Steward. Man 12 Those by the way-side, are they that hear; then cometh the devil, and taketh away the word out of their hearts, lest they should believe and be saved. 13 They on the rock are they, which, when they hear, receive the word with joy; and these have no root, which for a while believe, and in time of temptation fall away. 14 And that which fell among thorns, are they, which, when they have heard, go forth, and are choked with cares, and riches, and pleasures of this life, and bring no fruit to perfection. 15 But that on the good ground are they, which in an honest and good heart, having heard the word, keep it, and bring forth fruit with patience. 16 No man, when he hath lighted a candle, covereth it with a vessel, or putteth it under a bed; but setteth it on a candlestick, that they which enter in may see the light. 17 For nothing is secret, that shall not be made manifest; neither any thing hid, that shall not be known, and come abroad. 18 Take heed therefore how ye hear: for whosoever hath, to him shall be given; and whosoever hath not, from him shall be taken even that which he seemeth to have. ager of his pecuniary affairs. Ministered, &c. Imparted their worldly goods for the supply of his wants; and probably provided subsistence for the twelve apostles. They doubtless rendered personal services, also; but to minister of one's substance implies the appropriation of property. 4-15. See notes on Matt. xiii. 1-23. Parallel also with Mark iv. 1-20. 16-18. Parallel with Mark iv. 2125. See notes on Matt. v. 15; vii. 2; x. 26; xiii. 12. "God's measure is not like the measure of flesh and blood. The measure of flesh and blood is this: an empty vessel is receptive; but a full 20 And it was told him by certain, which said, Thy mother and thy brethren stand without, desiring to see thee. 19 Then came to him his mother | neither abode in any house, but in and his brethren, and could not come at him for the press. 21 And he answered and said unto them, My mother and my brethren are these which hear the word of God, and do it. 22 Now it came to pass on a certain day, that he went into a ship with his disciples: and he said unto them, Let us go over unto the other side of the lake. And they launched forth. 23 But as they sailed, he fell asleep: and there came down a storm of wind on the lake; and they were filled with water, and were in jeopardy. 24 And they came to him, and awoke him, saying, Master, Master, we perish. Then he arose, and rebuked the wind, and the raging of the water: and they ceased, and there was a calm. 25 And he said unto them, Where is your faith? And they being afraid, wondered, saying one to another, What manner of man is this! for he commandeth even the winds and water, and they obey him. 26 And they arrived at the country of the Gadarenes, which is over against Galilee. 27 And when he went forth to land, there met him out of the city a certain man, which had devils long time, and ware no clothes, one can take in no more. But God's measure is this: The full vessel is receptive of more, but the empty vessel receives nothing; according as it is said, if hearing thou wilt hear; that is, if thou hearest thou shalt hear; if thou dost not hear, thou shalt not hear. The gloss is, if thou accustom thyself the tombs. 28 When he saw Jesus, he cried out, and fell down before him, and with a loud voice said, What have I to do with thee, Jesus, thou Son of God most high? I beseech thee torment me not. 29 (For he had commanded the unclean spirit to come out of the man. For oftentimes it had caught him: and he was kept bound with chains, and in fetters; and he brake the bands, and was driven of the devil into the wilderness.) 30 And Jesus asked him, saying, What is thy name? And he said, Legion: because many devils were entered into him. 31 And they besought him, that he would not command them to go out into the deep. 32 And there was there a herd of many swine feeding on the mountain: and they besought him that he would suffer them to enter into them. And he suffered them. 33 Then went the devils out of the man, and entered into the swine: and the herd ran violently down a steep place into the lake, and were choked. 34 When they that fed them saw what was done, they fled, and went and told it in the city and in the country. 35 Then they went out to see what was done; and came to Jesus, and found the man out of whom the devils were departed, sitting at the feet of Jesus, clothed, to hear, then thou shalt hear, and learn, and add." "-Light foot. 19-21. See notes on Matt. xii. 46 -50. Parallel also with Mark iii. 3135. 22-25. See notes on Matt. viii. 2327. Parallel also with Mark iv. 36 -41. and in his right mind: and they were afraid. 36 They also which saw it, told them by what means he that was possessed of the devils was healed. 37 Then the whole multitude of the country of the Gadarenes round about besought him to depart from them; for they were taken with great fear. And he went up into the ship, and returned back again. 38 Now, the man out of whom the devils were departed, besought him that he might be with him. But Jesus sent him away, saying, 39 Return to thine own house, and shew how great things God hath done unto thee. And he went his way and published throughout the whole city, how great things Jesus had done unto him. 26-39. See notes on Mark v. 1-20. Parallel also with Matt. viii. 28-34. 40. See Matt. ix. 1, and Mark v. 21. 41-56. Parallel with Matt. ix. 1826. See notes on Mark v. 22-43. 41. Ruler of the synagogue. See note on Matt. iv. 23. Fell down, &c. It was customary in the East, for those who besought favors of their superiors, thus to prostrate themselves. Matthew says worshipped him, meaning no more than is here expressed by prostration or falling at his feet. 40 And it came to pass, that, when Jesus was returned, the people gladly received him for they were all waiting for him. 41 And behold, there came a man named Jairus, and he was a ruler of the synagogue: and he fell down at Jesus' feet, and besought him that he would come into his house: 42 For he had one only daughter, about twelve years of age, and she lay a dying. But, as he went, the people thronged him. 43 And a woman having an issue of blood twelve years, which had spent all her living upon physicians, neither could be healed of any, 44 Came behind him and touched the border of his garment: and immediately her issue of blood stanched., was dying; while Matthew gives the language of the father, representing his belief that she was dead. 43. Spent all her living. Expended all her property. Her disease had been of long continuance; she had obtained all the medical assistance within her power, and not only was not healed, but, as Mark says, having " suffered many things of many physicians," she "was nothing bettered, but rather grew worse." Disappointed, reduced to poverty, and despairing of relief by ordinary means, she approached Jesus, hoping and believing his power would be sufficient to bestow the desired blessing. 42. Only daughter. As in the case of the lone widow, whose only son was dead and made to live again, chap. vii., so in this case, a peculiar interest attaches to the narrative from the circumstance that the sick child was an only daughter, the central object of her father's affections. Lay a dying. Matthew represents the ruler as saying, "my daughter is even now dead." This phrase may mean no more than "she is now dying." Or if this be doubted, certainly if she appeared to be dying when the father left the house, he had reason to believe she was dead when he addressed Jesus, and might properly use such language. In any case, there is no contradiction; for Luke states the fact, as it actually existed, the damsel | observed, however, that she was not 44. Touched the border, &c. This she did, through faith in his healing power; for she believed, " if I may but touch his garment, I shall be whole." Matt. ix. 21. Immediately, &c. The effect was instantaneous; and therefore the miracle was manifest, not only to the woman, but to her friends. That such a stubborn disease, which had long resisted the efforts of many physicians, should be healed in a moment, and without the application of any visible remedy, was too plainly miraculous to admit of doubt. It should be 45 And Jesus said, Who touched | Thy daughter is dead: trouble not me? When all denied, Peter, and the Master. they that were with him, said, Master, the multitude throng thee, and press thee, and sayest thou, Who touched me ? 46 And Jesus said, Somebody hath touched me: for I perceive that virtue is gone out of me. 47 And when the woman saw that she was not hid, she came trembling, and falling down before him, she declared unto him before all the people for what cause she had touched him, and how she was healed immediately. 48 And he said unto her, Daughter, be of good comfort: thy faith hath made thee whole; go in peace. 49 While he yet spake, there cometh one from the ruler of the synagogue's house, saying to him, healed by the garment, nor, strictly speaking, by touching the garment. But the healing power of Jesus was effectually exerted, and hence the relief was obtained, ver. 45. 45. Who touched me? We need not suppose that Jesus was ignorant who touched him. But he asked this question for the purpose of fixing the attention of the multitude upon the miracle. It was his custom to make his miracles profitable to the by-standers as well as to the parties immediately concerned. See John xi. 42. He designed, moreever, that the female whom he had healed should bear public testimony to the fact, so that the evidence of his power should be known and acknowl 50 But when Jesus heard it, he answered him, saying, Fear not: believe only, and she shall be made whole. 51 And when he came into the house, he suffered no man to go in, save Peter, and James, and John, and the father and the mother of the maiden. 52 And all wept and bewailed her: but he said, Weep not: she is not dead, but sleepeth. 53 And they laughed him to scorn, knowing that she was dead. 54 And he put them all out, and took her by the hand, and called, saying, Maid, arise. 55 And her spirit came again, and she arose straightway: and he commanded to give her meat. 56 And her parents were aston vivid, than if he had simply said, I know that some one touched me; for that would intimate no miracle. 47, 48. See notes on Mark v. 33, 34. 51. Peter, and James, and John. These three disciples were highly honored on several occasions, and seem to have been the confidential friends of our Lord. They alone of the twelve were permitted to witness the transfiguration, and were forbidden to communicate what they had seen to any person whatever, until the resurrection of Jesus, Matt. xvii. 1, 9. And they alone witnessed the dreadful struggle in the garden of Gethsemane, Mark xiv. 33. They were perhaps regarded as more trustselected to witness some of the most important events, that they might be the better prepared to convert unbelievers and strengthen the brethren at a future time. Luke xxii. 32. And most nobly did they fulfil the mission entrusted to them. It is undeniable that, of the original twelve, none are recorded to have labored so abundantly as these three. These, with the father and mother, were a sufficient number of witnesses on this occasion. edged by others. And it is not unrea-worthy than the others. They were sonable that those who receive favors should confess the generosity of their benefactors; especially that divine blessings should be acknowledged, and the gracious Giver glorified and honored. 46. Virtue is gone out of me. "I am sensible that my power was just now exerted."-Campbell. The usual signification of the word here translated virtue is power. In this place it evidently indicates the power to heal. This had been exerted effectually. The impression on the multitude was more 52-56. See notes on Mark v. 39-43. |