Monday of the 4th week in Ordinary Time

Greek: Melon signifies a sheep; Greek: melote signifies a sheep skin, with the wool on it. This, or a goat skin, was the usual covering of poor people, and as such was adopted by the ancient prophets, mortified to all the luxuries of life. Thus Elias [Elijah] is called vir pillosus, a hairy man, not for his beard or hair, but for his shaggy or hairy covering.

32 And what shall I more say? for the time would fail me to tell of Gedeon, and of Barak, and of Samson, and of Jephthae; of David also, and Samuel, and of the prophets: 33 Who through faith subdued kingdoms, wrought righteousness, obtained promises, stopped the mouths of lions, 34 Quenched the violence of fire, escaped the edge of the sword, out of weakness were made strong, waxed valiant in fight, turned to flight the armies of the aliens. 35 Women received their dead raised to life again: and others were tortured, not accepting deliverance; that they might obtain a better resurrection: 36 And others had trial of cruel mockings and scourgings, yea, moreover of bonds and imprisonment: 37 They were stoned, they were sawn asunder, were tempted, were slain with the sword: they wandered about in sheepskins and goatskins; being destitute, afflicted, tormented; 38 (Of whom the world was not worthy:) they wandered in deserts, and in mountains, and in dens and caves of the earth. 39 And these all, having obtained a good report through faith, received not the promise: 40 God having provided some better thing for us, that they without us should not be made perfect.

The apostle having given us a classis of many eminent believers, whose names are mentioned and the particular trials and actings of their faith recorded, now concludes his narrative with a more summary account of another set of believers, where the particular acts are not ascribed to particular persons by name, but left to be applied by those who are well acquainted with the sacred story; and, like a divine orator, he prefaces his part of the narrative with an elegant expostulation: What shall I say more? Time would fail me; as if he had said, "It is in vain to attempt to exhaust this subject; should I not restrain my pen, it would soon run beyond the bounds of an epistle; and therefore I shall but just mention a few more, and leave you to enlarge upon them." Observe, 1. After all our researches into the scripture, there is still more to be learned from them. 2. We must well consider in divine matters what we should say, and suit it as well as we can to the time. 3. We should be pleased to think how great the number of believers was under the Old Testament, and how strong their faith, though the objects thereof were not then so fully revealed. And, 4. We should lament it, that now, in gospel times, when the rule of faith is more clear and perfect, the number of believers should be so small and their faith so weak.

I. In this summary account the apostle mentions,

1. Gideon, whose story we have in Judges vi. 11 , &c. He was an eminent instrument raised up of God to deliver his people from the oppression of the Midianites; he was a person of mean tribe and family, called from a mean employment (threshing wheat), and saluted by an angel of God in this surprising manner, The Lord is with thee, thou mighty man of war. Gideon could not at first receive such honours, but humbly expostulates with the angel about their low and distressed state. The angel of the Lord delivers him his commission, and assures him of success, confirming the assurance by fire out of the rock. Gideon is directed to offer sacrifice, and, instructed in his duty, goes forth against the Midianites, when his army is reduced from thirty-two thousand to three hundred; yet by these, with their lamps and pitchers, God put the whole army of the Midianites to confusion and ruin: and the same faith that gave Gideon so much courage and honour enabled him to act with great meekness and modesty towards his brethren afterwards. It is the excellency of the grace of faith that, while it helps men to do great things, it keeps them from having high and great thoughts of themselves.

2. Barak, another instrument raised up to deliver Israel out of the hand of Jabin, king of Canaan, Judges 4 , where we read, (1.) Though he was a soldier, yet he received his commission and instructions from Deborah, a prophetess of the Lord; and he insisted upon having this divine oracle with him in his expedition. (2.) He obtained a great victory by his faith over all the host of Sisera. (3.) His faith taught him to return all the praise and glory to God: this is the nature of faith; it has recourse unto God in all dangers and difficulties, and then makes grateful returns to God for all mercies and deliverances.

3. Samson, another instrument that God raised up to deliver Israel from the Philistines: his story we have in Judges xiii., xiv., xv., and xvi. , and from it we learn that the grace of faith is the strength of the soul for great service. If Samson had not had a strong faith as well as a strong arm, he had never performed such exploits. Observe, (1.) By faith the servants of God shall overcome even the roaring lion. (2.) True faith is acknowledged and accepted, even when mingled with many failings. (3.) The believer's faith endures to the end, and, in dying, gives him victory over death and all his deadly enemies; his greatest conquest he gains by dying.

4. Jephthah, whose story we have, Judg. xi. , before that of Samson. He was raised up to deliver Israel from the Ammonites. As various and new enemies rise up against the people of God, various and new deliverers are raised up for them. In the story of Jephthah observe, (1.) The grace of God often finds out, and fastens upon, the most undeserving and ill-deserving persons, to do great things for them and by them. Jephthah was the son of a harlot. (2.) The grace of faith, wherever it is, will put men upon acknowledging God in all their ways ( ch. xi. 11 ): Jephthah rehearsed all his words before the Lord in Mizpeh. (3.) The grace of faith will make men bold and venturous in a good cause. (4.) Faith will not only put men upon making their vows to God, but paying their vows after the mercy received; yea, though they have vowed to their own great grief, hurt, and loss, as in the case of Jephthah and his daughter.

5. David, that great man after God's own heart. Few ever met with greater trials, and few ever discovered a more lively faith. His first appearance on the stage of the world was a great evidence of his faith. Having, when young, slain the lion and the bear, his faith in God encouraged him to encounter the great Goliath, and helped him to triumph over him. The same faith enabled him to bear patiently the ungrateful malice of Saul and his favourites, and to wait till God should put him into possession of the promised power and dignity. The same faith made him a very successful and victorious prince, and, after a long life of virtue and honour (though not without some foul stains of sin), he died in faith, relying upon the everlasting covenant that God had made with him and his, ordered in all things and sure; and he has left behind him such excellent memoirs of the trials and acts of faith in the book of Psalms as will ever be of great esteem and use, among the people of God.

6. Samuel, raised up to be a most eminent prophet of the Lord to Israel, as well as a ruler over them. God revealed himself to Samuel when he was but a child, and continued to do so till his death. In his story observe, (1.) Those are likely to grow up to some eminency in faith who begin betimes in the exercise of it. (2.) Those whose business it is to reveal the mind and will of God to others had need to be well established in the belief of it themselves.

7. To Samuel he adds, and of the prophets, who were extraordinary ministers of the Old-Testament church, employed of God sometimes to denounce judgment, sometimes to promise mercy, always to reprove sin; sometimes to foretell remarkable events, known only to God; and chiefly to give notice of the Messiah, his coming, person, and offices; for in him the prophets as well as the law center. Now a true and strong faith was very requisite for the right discharge of such an office as this.

II. Having done naming particular persons, he proceeds to tell us what things were done by their faith. He mentions some things that easily apply themselves to one or other of the persons named; but he mentions other things that are not so easy to be accommodated to any here named, but must be left to general conjecture or accommodation.

1. By faith they subdued kingdoms, v. 33 . Thus did David, Joshua, and many of the judges. Learn hence, (1.) The interests and powers of kings and kingdoms are often set up in opposition to God and his people. (2.) God can easily subdue all those kings and kingdoms that set themselves to oppose him. (3.) Faith is a suitable and excellent qualification of those who fight in the ways of the Lord; it makes them just, bold, and wise.

2. They wrought righteousness, both in their public and personal capacities; they turned many from idolatry to the ways of righteousness; they believed God, and it was imputed to them for righteousness; they walked and acted righteously towards God and man. It is a greater honour and happiness to work righteousness than to work miracles; faith is an active principle of universal righteousness.

3. They obtained promises, both general and special. It is faith that gives us an interest in the promises; it is by faith that we have the comfort of the promises; and it is by faith that we are prepared to wait for the promises, and in due time to receive them.

4. They stopped the mouths of lions; so did Samson, Judg. xiv. 5, 6 , and David, 1 Sam. xvii. 34, 35 , and Daniel, 6.22 . Here learn, (1.) The power of God is above the power of the creature. (2.) Faith engages the power of God for his people, whenever it shall be for his glory, to overcome brute beasts and brutish men.

5. They quenched the violence of the fire, v. 34 . So Moses, by the prayer of faith, quenched the fire of God's wrath that was kindled against the people of Israel, Num. xi. 1, 2 . So did the three children, or rather mighty champions, Dan. iii. 17-27 . Their faith in God, refusing to worship the golden image, exposed them to the fiery furnace which Nebuchadnezzar had prepared for them, and their faith engaged for them that power and presence of God in the furnace which quenched the violence of the fire, so that not so much as the smell thereof passed on them. Never was the grace of faith more severely tried, never more nobly exerted, nor ever more gloriously rewarded, than theirs was.

6. They escaped the edge of the sword. Thus David escaped the sword of Goliath and of Saul; and Mordecai and the Jews escaped the sword of Haman. The swords of men are held in the hand of God, and he can blunt the edge of the sword, and turn it away from his people against their enemies when he pleases. Faith takes hold of that hand of God which has hold of the swords of men; and God has often suffered himself to be prevailed upon by the faith of his people.

7. Out of weakness they were made strong. From national weakness, into which the Jews often fell by their unbelief; upon the revival of their faith, all their interest and affairs revived and flourished. From bodily weakness; thus Hezekiah, believing the word of God, recovered out of a mortal distemper, and he ascribed his recovery to the promise and power of God ( Isa. xxxviii. 15, 16 ), What shall I say? He hath spoken it, and he hath also done it. Lord by these things men live, and in these is the life of my spirit. And it is the same grace of faith that from spiritual weakness helps men to recover and renew their strength.

8. They grew valiant in fight. So did Joshua, the judges, and David. True faith gives truest courage and patience, as it discerns the strength of God, and thereby the weakness of all his enemies. And they were not only valiant, but successful. God, as a reward and encouragement of their faith, put to flight the armies of the aliens, of those who were aliens to their commonwealth, and enemies to their religion; God made them flee and fall before his faithful servants. Believing and praying commanders, at the head of believing and praying armies, have been so owned and honoured of God that nothing could stand before them.

9. Women received their dead raised to life again, v. 35 . So did the widow of Zarepath ( 1 Kings xvii. 23 ), and the Shunamite, 2 Kings iv. 36 . (1.) In Christ there is neither male nor female; many of the weaker sex have been strong in faith. (2.) Though the covenant of grace takes in the children of believers, yet it leaves them subject to natural death. (3.) Poor mothers are loth to resign up their interest in their children, though death has taken them away. (4.) God has sometimes yielded so far to the tender affections of sorrowful women as to restore their dead children to life again. Thus Christ had compassion on the widow of Nain, Luke vii. 12 , &c. (5.) This should confirm our faith in the general resurrection.

III. The apostle tells us what these believers endured by faith. 1. They were tortured, not accepting deliverance, v. 35 . They were put upon the rack, to make them renounce their God, their Saviour, and their religion. They bore the torture, and would not accept of deliverance upon such vile terms; and that which animated them thus to suffer was the hope they had of obtaining a better resurrection, and deliverance upon more honourable terms. This is thought to refer to that memorable story, 2 Macc. ch. vii. , &c. 2. They endured trials of cruel mockings and scourgings, and bonds and imprisonment, v. 36 . They were persecuted in their reputation by mockings, which are cruel to an ingenuous mind; in their persons by scourging, the punishment of slaves; in their liberty by bonds and imprisonment. Observe how inveterate is the malice that wicked men have towards the righteous, how far it will go, and what a variety of cruelties it will invent and exercise upon those against whom they have no cause of quarrel, except in the matters of their God. 3. They were put to death in the most cruel manner; some were stoned, as Zechariah ( 2 Chron. xxiv. 21 ), sawn asunder, as Isaiah by Manasseh. They were tempted; some read it, burnt, 2 Macc. vii. 5 . They were slain with the sword. All sorts of deaths were prepared for them; their enemies clothed death in all the array of cruelty and terror, and yet they boldly met it and endured it. 4. Those who escaped death were used so ill that death might seem more eligible than such a life. Their enemies spared them, only to prolong their misery, and wear out all their patience; for they were forced to wander about in sheep-skins and goat-skins, being destitute, afflicted, and tormented; they wandered about in deserts, and on mountains, and in dens and caves of the earth, v. 37, 38 . They were stripped of the conveniences of life, and turned out of house and harbour. They had not raiment to put on, but were forced to cover themselves with the skins of slain beasts. They were driven out of all human society, and forced to converse with the beasts of the field, to hide themselves in dens and caves, and make their complaint to rocks and rivers, not more obdurate than their enemies. Such sufferings as these they endured then for their faith; and such they endured through the power of the grace of faith: and which shall we most admire, the wickedness of human nature, that is capable of perpetrating such cruelties on fellow creatures, or the excellency of divine grace, that is able to bear up the faithful under such cruelties, and to carry them safely through all?

IV. What they obtained by their faith. 1. A most honourable character and commendation from God, the true Judge and fountain of honour—that the world was not worthy of such men; the world did not deserve such blessings; they did not know how to value them, nor how to use them. Wicked men! The righteous are not worthy to live in the world, and God declares the world is not worthy of them; and, though they widely differ in their judgment, they agree in this, that it is not fit that good men should have their rest in this world; and therefore God receives them out of it, to that world that is suitable to them, and yet far beyond the merit of all their services and sufferings. 2. They obtained a good report ( v. 39 ) of all good men, and of the truth itself, and have the honour to be enrolled in this sacred calendar of the Old-Testament worthies, God's witnesses; yea, they had a witness for them in the consciences of their enemies, who, while they thus abused them, were condemned by their own consciences, as persecuting those who were more righteous than themselves. 3. They obtained an interest in the promises, though not the full possession of them. They had a title to the promises, though they received not the great things promised. This is not meant of the felicity of the heavenly state, for this they did receive, when they died, in the measure of a part, in one constituent part of their persons, and the much better part; but it is meant of the felicity of the gospel-state: they had types, but not the antitype; they had shadows, but had not seen the substance; and yet, under this imperfect dispensation, they discovered this precious faith. This the apostle insists upon to render the faith more illustrious, and to provoke Christians to a holy jealousy and emulation; that they should not suffer themselves to be outdone in the exercise of faith by those who came so short of them in all the helps and advantages for believing. He tells the Hebrews that God had provided some better things for them ( v. 40 ), and therefore they might be assured that he expected at least as good things from them; and that since the gospel is the end and perfection of the Old Testament, which had no excellency but in its reference to Christ and the gospel, it was expected that their faith should be as much more perfect than the faith of the Old-Testament saints; for their state and dispensation were more perfect than the former, and were indeed the perfection and completion of the former, for without the gospel-church the Jewish church must have remained in an incomplete and imperfect state. This reasoning is strong, and should be effectually prevalent with us all.

32. the time-- suitable for the length of an Epistle. He accumulates collectively some out of many examples of faith.

Gideon-- put before Barak, not chronologically, but as being more celebrated. Just as Samson for the same reason is put before Jephthæ. The mention of Jephthæ as an example of "faith," makes it unlikely he sacrificed the life of his daughter for a rash vow. David, the warrior king and prophet, forms the transition from warrior chiefs to the "prophets," of whom "Samuel" is mentioned as the first.

33. subdued kingdoms-- as David did ( 2Sa 8:1 , &c.); so also Gideon subdued Midian ( Jud 7:1-25 ).

wrought righteousness-- as Samuel did ( 1Sa 8:9 ; 12:3-23 ; 15:33 ); and David ( 2Sa 8:15 ).

obtained promises-- as "the prophets" ( He 11:32 ) did; for through them the promises were given (compare Da 9:21 ) [Bengel]. Rather, "obtained the fulfilment of promises," which had been previously the object of their faith ( Jos 21:45 ; 1Ki 8:56 ). Indeed, Gideon, Barak, &c., also obtained the things which God promised. Not "the promises," which are still future ( He 11:13 , 39 ).

stopped the mouths of lions-- Note the words, "because he believed in his God." Also Samson ( Jud 14:6 ), David ( 1Sa 17:34-37 ), Benaiah ( 2Sa 23:20 ).

34. Quenched the violence of fire-- ( Da 3:27 ). Not merely "quenched the fire," but "quenched the power (so the Greek) of the fire." Da 3:19-30 and 6:12-23 record the last miracles of the Old Testament. So the martyrs of the Reformation, though not escaping the fire, were delivered from its having power really or lastingly to hurt them.

escaped ... sword-- So Jephthah ( Jud 12:3 ); and so David escaped Saul's sword ( 1Sa 18:11 ; 19:10 , 12 ); Elijah ( 1Ki 19:1 , &c.; 2Ki 6:14 ).

out of weakness ... made strong-- Samson ( Jud 16:28 ; 15:19 ). Hezekiah ( Is 37:1-38:22 ). Milton says of the martyrs, "They shook the powers of darkness with the irresistible power of weakness."

valiant in fight-- Barak ( Jud 4:14 , 15 ). And the Maccabees, the sons of Matthias, Judas, Jonathan, and Simon, who delivered the Jews from their cruel oppressor, Antiochus of Syria.

armies-- literally, "camps" referring to Jud 7:21 . But the reference may be to the Maccabees having put to flight the Syrians and other foes.

35. Women received their dead raised-- as the widow of Zarephath ( 1Ki 17:17-24 ). The Shunammite ( 2Ki 4:17-35 ). The two oldest manuscripts read. "They received women of aliens by raising their dead." 1Ki 17:24 shows that the raising of the widow's son by Elijah led her to the faith, so that he thus took her into fellowship, an alien though she was. Christ, in Lu 4:26 , makes especial mention of the fact that Elijah was sent to an alien from Israel, a woman of Sarepta. Thus Paul may quote this as an instance of Elijah's faith, that at God's command he went to a Gentile city of Sidonia (contrary to Jewish prejudices), and there, as the fruit of faith, not only raised her dead son, but received her as a convert into the family of God, as Vulgate reads. Still, English Version may be the right reading.

and-- Greek, "but"; in contrast to those raised again to life.

tortured-- "broken on the wheel." Eleazar (2 Maccabees 6:18, end; 2 Maccabees 19:20,30). The sufferer was stretched on an instrument like a drumhead and scourged to death.

not accepting deliverance-- when offered to them. So the seven brothers, 2 Maccabees 7:9, 11, 14, 29, 36; and Eleazar, 2 Maccabees 6:21, 28, 30, "Though I might have been delivered from death, I endure these severe pains, being beaten."

a better resurrection-- than that of the women's children "raised to life again"; or, than the resurrection which their foes could give them by delivering them from death ( Da 12:2 ; Lu 20:35 ; Php 3:11 ). The fourth of the brethren (referring to Da 12:2 ) said to King Antiochus, "To be put to death by men, is to be chosen to look onward for the hopes which are of God, to be raised up again by Him; but for thee there is no resurrection to life." The writer of Second Maccabees expressly disclaims inspiration, which prevents our mistaking Paul's allusion here to it as if it sanctioned the Apocrypha as inspired. In quoting Daniel, he quotes a book claiming inspiration, and so tacitly sanctions that claim.

36. others-- of a different class of confessors for the truth (the Greek is different from that for "others," He 11:35 , alloi, heteroi).

trial-- testing their faith.

imprisonment-- as Hanani ( 2Ch 16:10 ), imprisoned by Asa. Micaiah, the son of Imlah, by Ahab ( 1Ki 22:26 , 27 ).

37. stoned-- as Zechariah, son of Jehoiada ( 2Ch 24:20-22 ; Mt 23:35 ).

sawn asunder-- as Isaiah was said to have been by Manasseh; but see my Introduction to Isaiah.

tempted-- by their foes, in the midst of their tortures, to renounce their faith; the most bitter aggravation of them. Or else, by those of their own household, as Job was [Estius]; or by the fiery darts of Satan, as Jesus was in His last trials [Glassius]. Probably it included all three; they were tempted in every possible way, by friends and foes, by human and satanic agents, by caresses and afflictions, by words and deeds, to forsake God, but in vain, through the power of faith.

sword-- literally, "they died in the murder of the sword." In He 11:34 the contrary is given as an effect of faith, "they escaped the edge of the sword." Both alike are marvellous effects of faith. In both accomplishes great things and suffers great things, without counting it suffering [Chrysostom]. Urijah was so slain by Jehoiakim ( Jr 26:23 ); and the prophets in Israel ( 1Ki 19:10 ).

in sheepskins-- as Elijah ( 1Ki 19:13 , Septuagint). They were white; as the "goat-skins" were black (compare Zec 13:4 ).

tormented-- Greek, "in evil state."

38. Of whom the world was not worthy-- So far from their being unworthy of living in the world, as their exile in deserts, &c., might seem to imply, "the world was not worthy of them." The world, in shutting them out, shut out from itself a source of blessing; such as Joseph proved to Potiphar ( Ge 39:5 ), and Jacob to Laban ( Ge 30:27 ). In condemning them, the world condemned itself.

caves-- literally, "chinks." Palestine, from its hilly character, abounds in fissures and caves, affording shelter to the persecuted, as the fifty hid by Obadiah ( 1Ki 18:4 , 13 ) and Elijah ( 1Ki 19:8 , 13 ); and Mattathias and his sons (1 Maccabees 2:28, 29); and Judas Maccabeus (2 Maccabees 5:27).

39. having obtained a good report-- Greek, "being borne witness of." Though they were so, yet "they received not the promise," that is, the final completion of "salvation" promised at Christ's coming again ( He 9:28 ); "the eternal inheritance" ( He 9:15 ). Abraham did obtain the very thing promised ( He 6:15 ) in part, namely, blessedness in soul after death, by virtue of faith in Christ about to come. The full blessedness of body and soul shall not be till the full number of the elect shall be accomplished, and all together, no one preceding the other, shall enter on the full glory and bliss. Moreover, in another point of view, "It is probable that some accumulation of blessedness was added to holy souls, when Christ came and fulfilled all things even as at His burial many rose from the dead, who doubtless ascended to heaven with Him" [Flacius in Bengel]. (Compare Note, see on Ep 4:8 ). The perfecting of believers in title, and in respect to conscience, took place once for all, at the death of Christ, by virtue of His being made by death perfect as Saviour. Their perfecting in soul at, and ever after Christ's death, took place, and takes place at their death. But the universal and final perfecting will not take place till Christ's coming.

40. provided-- with divine forethought from eternity (compare Ge 22:8 , 14 ).

(ver. 19). Here the Prophet exclaims, having sight of all this, and admiring how manifoldly plenteous is Thy sweetness, O Lord. "Which Thou hast hid for them that fear Thee." Even those, whom Thou correctest, Thou lovest much: but lest they should go on negligently from relaxed security, Thou hidest from them the sweetness of Thy love, for whom it is profitable to fear Thee. "Thou hast perfected it for them that hope in Thee." But Thou hast perfected this sweetness for them that hope in Thee. For Thou dost not withdraw from them what they look for perseveringly even unto the end. "In sight of the sons of men." For it does not escape the notice of the sons of men, who now live no more after Adam, but after the Son of Man. "Thou wilt hide them in the hidden place of Thy Countenance:" which seat Thou shalt preserve for everlasting in the hidden place of the knowledge of Thee for them that hope in Thee. "From the troubling of men." So that now they suffer no more trouble from men.

21. "Thou wilt protect them in Thy tabernacle from the contradiction of tongues"

(ver. 20). But here meanwhile whilst evil tongues murmur against them, saying, Who hath come thence? Thou wilt protect them in the tabernacle, that of faith in those things, which the Lord wrought and endured for us in time.

22. "Blessed be the Lord; for He hath made His mercy marvellous, in the city of compassing"

(ver. 21). Blessed be the Lord, for after the correction of the sharpest persecutions He hath made His mercy marvellous to all throughout the world, in the circuit of human society.

23. "I said in my ecstasy"

(ver. 22). Whence that people again speaking saith, I said in my fear, when the heathen were raging horribly against me. "I have been cast forth from the sight of Thine eyes." For if Thou hadst regard to me, Thou wouldest not suffer me to endure these things. "Therefore Thou heardest, O Lord, the voice of my prayer, when I cried unto Thee." Therefore putting a limit to correction, and showing that I have part in Thy care, Thou heardest, O Lord, the voice of my prayer, when I raised it high out of tribulation.

24. "Love the Lord, all ye His saints"

(ver. 23). The Prophet again exhorts, having sight of these things, and saith, "Love the Lord, all ye His saints; for the Lord will require truth." Since "if the righteous shall scarcely be saved, where shall the sinner and the ungodly appear?" "And He will repay them that do exceeding proudly." And He will repay them who even when conquered are not converted, because they are very proud.

25. "Quit you like men, and let your heart be strengthened"

Men. Thou comfortest thy servants internally, and often manifestest thy protection. (Haydock) --- This thou wilt do when it is expedient, though the reward of the just in this life is generally hidden. They are, nevertheless, in great esteem with thee. (Worthington)

Face. The malice of the wicked has its limits; while God defends his servants, admitting them as it were into his own presence and tabernacle, where none dare assault them. The Eastern princes did not allow any, but their great favourites to come into their presence. (Calmet) (Esther v. and xv.) (Haydock) --- Disturbance. Chaldean, "troops of the strong." Hebrew, "from the pride or vexations." God will protect his friends, both from an open attack and from malicious speeches. --- Thy is not expressed in Hebrew. (Berthier) --- "From the harshness of the great ones thou wilt protect them in the shade, from the contradiction of tongues." (St. Jerome) --- How shall we avoid the danger of being seduced by contradictory teachers, unless we have recourse to the Catholic Church? Tu curre ad Eccles. Cath. et protegeris; &c. (St. Augustine) (Haydock) --- Those who are united to God by contemplation and love, cannot be disturbed by men. (Bellarmine; Menochius)

In a. Symmachus, "as in a city shut up" with fortifications. (Calmet) --- As seems to be understood, though some explain this of Ceila, (Berthier) or of Siceleg, which had been given to David for a retreat. He here apologizes for having recourse to an infidel. (Calmet)

Excess. Septuagint, "in my ecstacy." Hebrew, "haste." Protestants, "consternation." (Symmachus) (Haydock) --- In sudden danger I exclaimed that all was lost; but God presently relieved me. Thus He prepared David for his exalted station; having taught him by affliction, to have pity on others. (Calmet) --- He experienced for a moment a sort of diffidence, before he had time to reflect. But he presently turned towards God. A Protestant commentator, who, in general, is very guarded in his expressions, and who applies all this psalm to the Messias, here falls into a horrible mistake, which he seems to have borrowed from Calvin: "The Messias," he says, "was to experience once, what the damned will feel for ever. For the punishment of the damned properly consists in the consternation and grief which they will feel, to see themselves separated for ever from the sight of God." He refutes himself, by saying the Jesus Christ shewed us how to pray, when we are abandoned in like manner. Does any one experience here the torment of the damned? or could Jesus ever be the object of God's hatred? It would have sufficed to say that he was destitute of all exterior succour, and internally felt those torments which the gospel mentions. (Berthier) --- Eyes. This he spoke in great agony of mind, which he would afterwards have recalled, like holy Job, chap. iii., and xlii. (Worthington)

Saints. Hebrew, "merciful ones;" Assideans, priests, &c. --- Truth. Hebrew, "will preserve the true;" (Calmet) or, "will observe the faithful." (Berthier) --- Abundantly. Septuagint, "that act with great pride," as St. Augustine reads, and as Hebrew and Vulgate may be rendered. (Haydock) --- The prophet exhorts all to persevere unto the end. (Worthington)

19 Oh how great is thy goodness, which thou hast laid up for them that fear thee; which thou hast wrought for them that trust in thee before the sons of men! 20 Thou shalt hide them in the secret of thy presence from the pride of man: thou shalt keep them secretly in a pavilion from the strife of tongues. 21 Blessed be the Lord : for he hath showed me his marvellous kindness in a strong city. 22 For I said in my haste, I am cut off from before thine eyes: nevertheless thou heardest the voice of my supplications when I cried unto thee. 23 O love the Lord , all ye his saints: for the Lord preserveth the faithful, and plentifully rewardeth the proud doer. 24 Be of good courage, and he shall strengthen your heart, all ye that hope in the Lord .

We have three things in these verses:—

I. The believing acknowledgment which David makes of God's goodness to his people in general, v. 19, 20 .

1. God is good to all, but he is, in a special manner, good to Israel. His goodness to them is wonderful, and will be, to eternity, matter of admiration: O how great is thy goodness! How profound are the counsels of it! how rich are the treasures of it! how free and extensive are the communications of it! Those very persons whom men load with slanders God loads with benefits and honours. Those who are interested in this goodness are described to be such as fear God and trust in him, as stand in awe of his greatness and rely on his grace. This goodness is said to be laid up for them and wrought for them. (1.) There is a goodness laid up for them in the other world, an inheritance reserved in heaven ( 1 Pet. i. 4 ), and there is a goodness wrought for them in this world, goodness wrought in them. There is enough in God's goodness both for the portion and inheritance of all his children when they come to their full age, and for their maintenance and education during their minority. There is enough in bank and enough in hand. (2.) This goodness is laid up in his promise for all that fear God, to whom assurance is given that they shall want no good thing. But it is wrought, in the actual performance of the promise, for those that trust in him—that by faith take hold of the promise, put it in suit, and draw out to themselves the benefit and comfort of it. If what is laid up for us in the treasures of the everlasting covenant be not wrought for us, it is our own fault, because we do not believe. But those that trust in God, as they have the comfort of his goodness in their own bosoms, so they have the credit of it (and the credit of an estate goes far with some); it is wrought for them before the sons of men. God's goodness to them puts an honour upon them and rolls away their reproach; for all that see them shall acknowledge them, that they are the seed which the Lord hath blessed, Isa. lxi. 9 .

2. God preserves man and beast; but he is, in a special manner, the protector of his own people ( v. 20 ): Thou shalt hide them. As his goodness is hid and reserved for them, so they are hid and preserved for it. The saints are God's hidden ones. See here, (1.) The danger they are in, which arises from the pride of man and from the strife of tongues; proud men insult over them and would trample on them and tread them down; contentious men pick quarrels with them; and, when tongues are at strife, good people often go by the worst. The pride of men endangers their liberty; the strife of tongues in perverse disputings endangers truth. But, (2.) See the defence they are under: Thou shalt hide them in the secret of thy presence, in a pavilion. God's providence shall keep them safe form the malice of their enemies. He has many ways of sheltering them. When Baruch and Jeremiah were sought for the Lord hid them, Jer. xxxvi. 26 . God's grace shall keep them safe from the evil of the judgments that are abroad; to them they have no sting; and they shall be hidden in the day of the Lord's anger, for there is no anger at them. His comforts shall keep them easy and cheerful; his sanctuary, where they have communion with him, shelters them from the fiery darts of terror and temptation; and the mansions in his house above shall be shortly, shall be eternally, their hiding-place from all danger and fear.

II. The thankful returns which David makes for God's goodness to him in particular, v. 21, 22 . Having admired God's goodness to all the saints, he here owns how good he had found him. 1. Without were fightings; but God had wonderfully preserved his life: " He has shown me his marvellous loving-kindness, he has given me an instance of his care for me and favour to me, beyond what I could have expected." God's loving-kindness to his people, all things considered, is wonderful; but some instances of it, even in this world, are in a special manner marvelous in their eyes; as this here, when God preserved David from the sword of Saul, in caves and woods, as safe as if he had been in a strong city. In Keilah, that strong city, God showed him great mercy, both in making him an instrument to rescue the inhabitants out of the hands of the Philistines and then in rescuing him from the same men who would have ungratefully delivered him up into the hand of Saul, 1 Sam. xxiii. 5 , 12 . This was marvellous loving-kindness indeed, upon which he writes, with wonder and thankfulness, Blessed be the Lord. Special preservations call for particular thanksgivings. 2. Within were fears; but God was better to him than his fears, v. 22 . He here keeps an account, (1.) Of his own folly, in distrusting God, which he acknowledges, to his shame. Though he had express promises to build upon, and great experience of God's care concerning him in many straits, yet he had entertained this hard and jealous thought of God, and could not forbear telling it him to his face. " I am cut off before thy eyes; thou hast quite forsaken me, and I must not expect to be looked upon or regarded by thee any more. I shall one day perish by the hand of Saul, and so be cut off before thy eyes, be ruined while thou lookest on," 1 Sam. xxvii. 1 . This he said in his flight (so some read it), which denotes the distress of his affairs. Saul was just at his back, and ready to seize him, which made the temptation strong. In my haste (so we read it), which denotes the disturbance and discomposure of his mind, which made the temptation surprising, so that it found him off his guard. Note, It is a common thing to speak amiss when we speak in haste and without consideration; but what we speak amiss in haste we must repent of at leisure, particularly that which we have spoken distrustfully of God. (2.) Of God's wonderful goodness to him notwithstanding. Though his faith failed, God's promise did not: Thou hearest the voice of my supplication, for all this. He mentions his own unbelief as a foil to God's fidelity, serving to make his loving-kindness the more marvellous, the more illustrious. When we have thus distrusted God he might justly take us at our word, and bring our fears upon us, as he did on Israel, Num. xiv. 28 ; Isa. lxvi. 4 . But he has pitied and pardoned us, and our unbelief has not made his promise and grace of no effect; for he knows our frame.

III. The exhortation and encouragement which he hereupon gives to all the saints, v. 23, 24 . 1. He would have them set their love on God ( v. 23 ): O love the Lord! all you his saints. Those that have their own hearts full of love to God cannot but desire that others also may be in love with him; for in his favour there is no need to fear a rival. It is the character of the saints that they do love God; and yet they must still be called upon to love him, to love him more and love him better, and give proofs of their love. We must love him, not only for his goodness, because he preserves the faithful, but for his justice, because he plentifully rewards the proud doer (who would ruin those whom he preserves), according to their pride. Some take it in a good sense; he plentifully rewards the magnificent (or excellent) doer, that is daringly good, whose heart, like Jehoshaphat's, is lifted up in the ways of the Lord. He rewards him that does well, but plentifully rewards him that does excellently well. 2. He would have them set their hope in God ( v. 24 ): " Be of good courage; have a good heart on it; whatever difficulties or dangers you may meet with, the God you trust in shall by that trust strengthen your heart." Those that hope in God have reason to be of good courage, and let their hearts be strong, for, as nothing truly evil can befal them, so nothing truly good for them shall be wanting to them.

In singing this we should animate ourselves and one another to proceed and persevere in our Christian course, whatever threatens us, and whoever frowns upon us.

19-21. God displays openly His purposed goodness to His people.

22. For I said-- literally, "And I said," in an adversative sense. I, thus favored, was despondent.

in my haste-- in my terror.

cut off ... eyes-- from all the protection of Thy presence.

23-24. the Lord ... proud doer-- literally, "the Lord is keeping faith," that is, with His people, and is repaying, &c. Then let none despair, but take courage; their hopes shall not be in vain.

And 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, "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."10. And he besought Him much that He would not send them away out of the country.11. Now there was 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 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 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.18. And when He was come into the ship, he that had been possessed with the devil 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.

Those who were in the ship enquired among themselves, "What manner of man is this?" and now it is made known Who He is by the testimony of His enemies. For the demoniac came up confessing that He was the Son of God. Proceeding to which circumstance the Evangelist says, "And they came over unto the other side, etc."

Geraza is a noted town of Arabia, across the Jordan, near mount Galaad, which the tribe of Manasseh held, not far from the lake of Tiberias, into which the swine were precipitated.

, Vict. Ant. e Cat. in Marc.: Nevertheless the exact reading contains neither Gadarenes, nor Gerasines, but Gergesenes. For Gadara is a city of Judaea, which has no sea at all about it; and Geraza is a city of Arabia, having neither lake nor sea near it. And that the Evangelists may not be thought to have spoken so manifest a falsehood, well acquainted as they were with the parts around Judaea, Gergese, from which come the Gergesenes, was an ancient city, now called Tiberias, around which is situated a considerable lake. (ed. note: Reland seems to feel the same difficulty about Gadara as the author of this comment; but he reconciles it by saying that the whole region might have been so called from the town of Gadara in Peroea, though the town itself was not on the lake. Reland, Palace., v2, p774, also Lightfoot, Horae Hebr. in locum.) It continues, "And when He was come out of the ship, immediately there met Him, etc."

Though Matthew says that there were two, Mark and Luke mention one, that you may understand that one of them was a more illustrious person, concerning whose state that country was much afflicted.

Or else, Mark and Luke relate what was most worthy of compassion, and for this reason they put down more at length what had happened to this man; for there follows, "no man could bind him, no, not with chains."

They therefore simply said, a "man possessed of a devil," without taking heed to the number; or else, that he might shew the greater virtue in the Worker; for He who had cured one such, might cure many others. Nor is there any discrepancy shewn here, for they did not say that there was one alone, for then they would have contradicted Matthew. Now devils dwelt in tombs, wishing to convey a false opinion to many, that the souls of the dead were changed to devils.

Now the assembly of the devils had prepared itself to resist the Divine power. But when He was approaching Who had power over all things, they proclaim aloud His eminent virtue. Wherefore there follows, "But when he saw Jesus afar off, he ran and worshipped him, saying, etc."

See how the devil is divided between to passions, fear and audacity; he hangs back and prays, as if meditating a question; he wishes to know what he had to do with Jesus, as though he would say, "Do you cast me out from men, who are mine?"

And how great is the impiety of the Jews, to say that He cast out devils by the prince of the devils, when the very devils confess that they have nothing in common with Him.

Then praying to Him, he subjoins, "I adjure thee by God, that Thou torment me not." For he considered being cast out to be a torment, or else he was also invisibly tortured. For however bad the devils are, they know that there awaits them at last a punishment for their sins; but that the time of their last punishment was not yet come, they full well knew, especially as they were permitted to mix among men. But because Christ had come upon them as they were doing such dreadful deeds, they thought that such was the heinousness of their crimes, He would not wait for the last times, to punish them; for this reason they beg that they may not be tormented.

For it is a great torment for a devil to cease to hurt a man, and the more severely he possesses him, the more reluctantly he lets him go. For it goes on, "For He said unto Him, Come out of the man, thou unclean spirit."

Consider the unconquerable power of Christ; He makes Satan shake, for to him the words of Christ are fire and flame: as the Psalmist says, "The mountains melted at the presence of the Lord, [ Psa 97:5 ] that is, great and proud powers. There follows, "And He asked him, What is thy name?"

The Lord indeed asks, not that He Himself required to know, but that the rest might know that there was a multitude of devils dwelling in him.

, Vict. Ant. e Cat. in Marc.: Lest he should not be believed, if He affirmed there were many, He wishes that they themselves should confess it; wherefore there follows, "And he saith unto Him, Legion, for we are many." He gives not a fixed number, but a multitude, for such accuracy in the number would not help us to understand it.

But by the public declaration of the scourge which the madman suffered the virtue of the Healer appears more gracious. And even the priests of our time, who know how to cast out devils by the grace of exorcism, are wont to say that the sufferers cannot be cured at all, unless they in confession openly declare, as far as they are able to know, what they have suffered from the unclean spirits in sight, in hearing, in taste, in touch, or any other sense of body or soul, whether awake or asleep. It goes on, "And he besought Him much that He would not send them away out of the country."

, Vict. Ant. e Cat. in Marc.: Luke, however, says, "into the abyss." [ Luk 8:3 ] For the abyss is the separation of this world, for devils deserve to be sent into outer darkness, prepared for the devil and his angels. This Christ might have done, but He allowed them to remain in this world, lest the absence of a tempter should deprive men of the crown of victory.

Also that by fighting with us, they may make us more expert. It goes on, "Now there was there about the mountain a great herd of swine feeding."

What Mark here says, that the herd was about the mountain, and what Luke calls on the mountain, are by no means inconsistent. For the herd of swine was so large, that some part were on the mountain, the rest around it. It goes on: "And the devils besought Him, saying, Send us into the swine, that we may enter into them."

The devils entered not into the swine of their own will, but their asking for this concession was that is might be shewn that they cannot hurt men without Divine permission. They did not ask to be sent into men, because they saw that He, by whose power they were tortured, bore a human form. Nor did they desire to be sent into the flocks, for they are clean animals offered up in the temple of God. But they desired to be sent into the swine, because no animal is more unclean than a hog, and devils always delight in filthiness. It goes on: "And forthwith Jesus gave them leave."

And He gave them leave, that by the killing of the swine, the salvation of men might be furthered.

He wished to shew publicly the fury which devils entertain against men, and that they would inflict much worse things upon men, if they were not hindered by Divine power; because, again, His compassion would not allow this to be shewn on men, He permitted them to enter into the swine, that on them the fury and power of the devils might be made known. There follows: "And the unclean spirits went out."

The necessity of their loss, however, brought these men to the Saviour; for frequently when God makes men suffer loss in their possessions, He confers a benefit on their souls.

"And they came to Jesus, and see him that was tormented by the devil, etc." that is, at the feet of Him from whom he had obtained health; a man, whom before, not even chains could bind, clothed and in his right mind, though he used to be continually naked; and they were amazed. Wherefore it says, "And they were afraid." This miracle then they find out partly by sight, partly by words. Wherefore there follows: "And they that saw it told them."

But amazed at the miracle, which they had heard, they were afraid, and for this reason they beseech Him to depart out of their borders; which is expressed in what follows: "And they began to pray Him to depart out of their coasts;" for they feared lest some time or other they should suffer a like thing: for, saddened at the loss of their swine, they reject the presence of the Saviour.

Or else, conscious of their own frailty, they judged themselves unworthy of the presence of the Lord. It goes on: "And when He was going to the ship, he that had been tormented, etc."

For he feared lest some time or other the devils should find him, and enter into him a second time. But the Lord sends him back to his house, intimating to him, that though He Himself was not present, yet His power would keep him; at the same time also that he might be of use in the healing of others. Wherefore it goes on: "And He did not suffer him, and saith unto him, Go home to thy friends, etc."

See the humility of the Saviour. He said not, ’Proclaim all things which I have done to you,’ but, all that the Lord hath done; do thou also, when thou hast done any good thing, take it not to thyself, but refer it to God.

But although He bade others, whom He healed, to tell it to no one, He nevertheless fitly bids this one proclaim it, since all that region, being possessed by devils, remained without God.

He therefore began to proclaim it, and all wonder, which, is that which follows: "And he began to publish."

Mystically, however, Gerasa or Gergese, as some read it, is interpreted casting out a dweller or a stranger approaching, because the people of the Gentiles both expelled the enemy from the heart, and he who was afar off is made near.

Here again the demoniac is the people of the Gentiles, in a most hopeless case, bound neither by the law of nature, nor of God, nor by human fear.

Who dwelt in the tombs, because they delighted in dead works, that is, in sins; who were ever raging night and day, because whether in prosperity or in adversity, they were never free from the service of malignant spirits: again, by the foulness of their works, they lay as it were in the tombs, in their lofty pride, they wandered over the mountains, by words of most hardened infidelity, they as it were cut themselves with stones.

But he said, "My name is Legion," because the Gentile people were enslaved to divers idolatrous forms of worship. Again, that the unclean spirits going out from man enter into swine, which they cast headlong into the sea, implies that now that the people of the Gentiles are freed from the empire of demons, they who have not chosen to believe in Christ, work sacrilegious rites in hidden places.

Or by this it is signified that devils enter into those men who live like swine, rolling themselves in the slough of pleasure; they drive them headlong into the sea down the precipice of perdition, into the sea of an evil life where they are choked.

Or they are choked in hell without any touch of mercy by the rushing on of an early death; which evils many persons thus avoid, for by the scourging of the fool, the wise is made more prudent.

For when we have perceived ever so little of the Divine knowledge, we are at once unwilling to return to human affairs, and seek for the quiet of contemplation; but the Lord commands that the mind should first toil hard at its work, and afterwards should refresh itself with contemplation.

But the man who is healed preached in Decapolis, where the Jews, who hang on the letter of the Decalogue, are being turned away from the Roman rule.

CHAPTER 5

1 Christ delivereth the possessed of the legion of devils, 13 they enter into the swine. 25 He healeth the woman of the bloody issue, 35 and raiseth from death Jairus his daughter.

Ver. 7. I adjure thee by God. Because the devil knew that Christ would grant nothing to his prayers or deserts, he inter-poses the name of God, to which he knew Christ gave the highest reverence. It was as though he said, "I entreat Thee, by the authority of the Divine name, and as far as I can, I constrain Thee, that Thou wilt not cast me out of this body, and banish me to hell." For this was the greatest torment to a demon.

Ver. 9. My name is Legion; Syriac, our name, &c., adding, by way of explanation, for we are many. A legion contained properly 6666 soldiers. See what is said in Mat_26:53. In this place a certain number is put for an uncertain. Observe, the devil is God's ape. Hence he imitates God, who is "the Lord of hosts," that is, of angels. In a like way the devil calls himself legion, because he leads out many companions into line of battle to fight against God and His faithful people. Wherefore me have a right to dread that battle, knowing that their warfare is not with men, but devils, and those many in number, who conspire for their destruction. Therefore they ought to implore the help of God and the holy angels, as Elisha did (2Ki_7:17).

Ven. Bede gives a beautiful explanation of this miracle. He says that it represents the Gentiles, who were converted to the faith by the apostles. The legion represents the innumerable vices to which they were subject, neither restrained by the laws of God nor man, but breaking through every restraint, and wallowing in all kinds of uncleanness. (Ven. Bede) --- The three evangelists agree in the expulsion of the legion of devils, except that St. Matthew makes mention of two demoniacs, and Sts. Mark and Luke only of one. The difficulty is thus solved by St. Augustine. St. Mark and St. Luke only mention one, as being more generally known, and particularly frightful in the neighbourhood. (St. Augustine)

I adjure thee by God. The same is, I earnestly beg of thee not to torment me, by sending me into hell, and confining me in the abyss, there to be more tormented than I am at present. See St. Luke viii. 31. (Witham)

My name is Legion. Spirits have no names, only with respect to our language. These devils say their name is Legion, because they are many. (Witham)

Jesus Christ permitted the devil to destroy these swine, that from their destruction, the men of that country might take the alarm, and be converted. (Ven. Bede)

Astonished at the miracle that had been performed, and displeased with the loss of their herds, they refused the Saviour of the world entrance into their country. (Theophylactus) --- It is observed that all Christ's miracles, except this, and the blasted fig-tree, were of the beneficent kind. We cannot but pity the wretched blindness of the Gerasens, in driving Jesus from their coasts. As a just judgment of God, their city was the first that fell into the hands of the Romans, in the fatal war under Vespasian.

That he might be with him; i.e. as one of his disciples. St. Ambrose says Christ did not grant his request, lest they might think that he sought to be glorified by men, in having always in his company a man out of whom he had cast so many devils. Christ himself seems to give us another reason, that the man might go, and publish in his own country the miracles done by Jesus. (Witham)

And he admitted him not: By Christ's conduct on this occasion, he teaches his disciples that they ought sometimes to make known their own good works, when either the glory of God or the edification of their neighbour were likely to be advanced by such a manifestation: otherwise they ought to conceal them, out of a spirit of humility. (Denis the Carthusian)

Decapolis, a territory on the eastern borders of the sea of Tiberias, and is so called, from ten principal towns that compose it. (Bible de Vence)

1 And 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, 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. 10 And he besought him much that he would not send them away out of the country. 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 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 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. 18 And when he was come into the ship, he that had been possessed with the devil 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.

We have here an instance of Christ's dispossessing the strong man armed, and disposing of him as he pleased, to make it appear that he was stronger than he. This he did when he was come to the other side, whither he went through a storm; his business there was to rescue this poor creature out of the hands of Satan, and when he had done that, he returned. Thus he came from heaven to earth, and returned, in a storm, to redeem a remnant of mankind out of the hands of the devil, though but a little remnant, and did not think his pains ill bestowed.

In Matthew, they were said to be two possessed with devils; here it is said to be a man possessed with an unclean spirit. If there were two, there was one, and Mark doth not say that there was but one; so that this difference cannot give us any just offence; it is probable that one of them was much more remarkable than the other, and said what was said. Now observe here,

I. The miserable condition that this poor creature was in; he was under the power of an unclean spirit, the devil got possession of him, and the effect of it was not, as in many, a silent melancholy, but a raging frenzy; he was raving mad; his condition seems to have been worse than any of the possessed, that were Christ's patients.

1. He had his dwelling among the tombs, among the graves of dead people. Their tombs were out of the cities, in desolate places ( Job iii. 14 ); which gave the devil great advantage: for woe to him that is alone. Perhaps the devil drove him to the tombs, to make people fancy that the souls of the dead were turned into dæmons, and did what mischief was done, so to excuse themselves from it. The touch of a grave was polluting, Num. xix. 16 . The unclean spirit drives people into that company that is defiling, and so keeps possession of them. Christ, by rescuing souls out of Satan's power, saves the living from among the dead.

2. He was very strong and ungovernable; No man could bind him, as it is requisite both for their own good, and for the safety of others, that those who are distracted should be. Not only cords would not hold him, but chains and fetters of iron would not, v. 3, 4 . Very deplorable is the case of such as need to be thus bound, and of all miserable people in this world they are most to be pitied; but his case was worst of all, in whom the devil was so strong, that he could not be bound. This sets forth the sad condition of those souls in which the devil has dominion; those children of disobedience, in whom that unclean spirit works. Some notoriously wilful sinners are like this madman; all are herein like the horse and the mule, that they need to be held in with bit and bridle; but some are like the wild ass, that will not be so held. The commands and curses of the law are as chains and fetters, to restrain sinners from their wicked courses; but they break those bands in sunder, and it is an evidence of the power of the devil in them.

3. He was a terror and torment to himself and to all about him, v. 5 . The devil is a cruel master to those that are led captive by him, a perfect tyrant; this wretched creature was night and day in the mountains and in the tombs, crying, and cutting himself with stones, either bemoaning his own deplorable case, or in a rage and indignation against heaven. Men in frenzies often wound and destroy themselves; what is a man, when reason is de throned and Satan en throned? The worshippers of Baal in their fury cut themselves, like this madman in his. The voice of God is, Do thyself no harm; the voice of Satan is, Do thyself all the harm thou canst; yet God's word is despised, and Satan's regarded. Perhaps his cutting himself with stones was only cutting his feet with the sharp stones he ran barefoot upon.

II. His application to Christ ( v. 6 ); When he saw Jesus afar off, coming ashore, he ran, and worshipped him. He usually ran upon others with rage, but he ran to Christ with reverence. That was done by an invisible hand of Christ, which could not be done with chains and fetters; his fury was all on a sudden curbed. Even the devil, in this poor creature, was forced to tremble before Christ, and bow to him: or, rather, the poor man came, and worshipped Christ, in a sense of the need he had of his help, the power of Satan in and over him being, for this instant, suspended.

III. The word of command Christ gave to the unclean spirit, to quit his possession ( v. 8 ); Come out of him, thou unclean spirit. He made the man desirous to be relieved, when he enabled him to run, and worship him, and then put forth his power for his relief. If Christ work in us heartily to pray for a deliverance from Satan, he will work for us that deliverance. Here is an instance of the power and authority with which Christ commanded the unclean spirits, and they obeyed him, ch. i. 27 . He said, Come out of the man. The design of Christ's gospel is to expel unclean spirits out of the souls of people; " Come out of the man, thou unclean spirit, that the Holy Spirit may enter, may take possession of the heart, and have dominion in it."

IV. The dread which the devil had of Christ. The man ran, and worshipped Christ; but it was the devil in the man, that cried with a loud voice (making use of the poor man's tongue), What have I to do with thee? v. 7 . Just as that other unclean spirit, ch. i. 24 . 1. He calls God the most high God, above all other gods. By the name Elion—the Most High, God was known among the Phœnicians, and the other nations that bordered upon Israel; and by that name the devil calls him. 2. He owns Jesus to be the Son of God. Note, It is no strange thing to hear the best words drop from the worst mouths. There is such a way of saying this as none can attain to but by the Holy Ghost ( 1 Cor. xii. 3 ); yet it may be said, after a sort, by the unclean spirit. There is no judging of men by their loose sayings; but by their fruits ye shall know them. Piety from the teeth outward is an easy thing. The most fair-spoken hypocrite cannot say better than to call Jesus the Son of God, and yet that the devil did. 3. He disowns any design against Christ; " What have I to do with thee? I have no need of thee, I pretend to none; I desire to have nothing to do with thee; I cannot stand before thee, and would not fall." 4. He deprecates his wrath; I adjure thee, that is, "I earnestly beseech thee, by all that is sacred, I beg of thee for God's sake, by whose permission I have got possession of this man, that, though thou drive me out hence, yet that thou torment me not, that thou do not restrain me from doing mischief somewhere else; though I know I am sentenced, yet let me not be sent to the chains of darkness, or hindered from going to and fro, to devour. "

V. The account Christ took from this unclean spirit of his name. This we had not in Matthew. Christ asked him, What is thy name? Not but that Christ could call all the fallen stars, as well as the morning stars, by their names; but he demands this, that the standers by might be affected with the vast numbers and power of those malignant infernal spirits, as they had reason to be, when the answer was, My name is Legion, for we are many; a legion of soldiers among the Romans consisted, some say, of six thousand men, others of twelve thousand and five hundred; but the number of a legion with them, like that of a regiment with us, was not always the same. Now this intimates that the devils, the infernal powers, are, 1. Military powers; a legion is a number of soldiers in arms. The devils war against God and his glory, Christ and his gospel, men and their holiness and happiness. They are such as we are to resist and wrestle against, Eph. vi. 12 . 2. That they are numerous; he owns, or rather he boasts—We are many; as if he hoped to be too many for Christ himself to deal with. What multitudes of apostate spirits were there, and all enemies to God and man; when here were a legion posted to keep garrison in one poor wretched creature against Christ! Many there are that rise up against us. 3. That they are unanimous; they are many devils, and yet but one legion engaged in the same wicked cause; and therefore that cavil of the Pharisees, which supposed Satan to cast out Satan, and to be divided against himself, was altogether groundless. It was not one of this legion that betrayed the rest, for they all said, as one man, What have I to do with thee? 4. That they are very powerful; Who can stand before a legion? We are not a match for our spiritual enemies, in our own strength; but in the Lord, and in the power of his might, we shall be able to stand against them, though there are legions of them. 5. That there is order among them, as there is in a legion; there are principalities, and powers, and rulers of the darkness of this world, which supposes that there are those of a lower rank; the devil and his angels; the dragon and his; the prince of the devils and his subjects: which makes those enemies the more formidable.

VI. The request of this legion, that Christ would suffer them to go into a herd of swine that was feeding nigh unto the mountains ( v. 11 ), those mountains which the demoniacs haunted, v. 5 . Their request was, 1. That he would not send them away out of the country ( v. 10 ); not only that he would not commit them, or confine them, to their infernal prison, and so torment them before the time; but that he would not banish them that country, as justly he might, because in this poor man they had been such a terror to it, and done so much mischief. They seem to have had a particular affection for that country; or, rather, a particular spite to it; and to have liberty to walk to and fro through the rest of the earth, will not serve ( Job i. 7 ), unless the range of those mountains be allowed them for their pasture, Job xxxix. 8 . But why would they abide in that country? Grotius saith, Because in that country there were many apostate Jews, who had thrown themselves out of the covenant of God, and had thereby given Satan power over them. And some suggest, that, having by experience got the knowledge of the dispositions and manners of the people of that country, they could the more effectually do them mischief by their temptations. 2. That he would suffer them to enter into the swine, by destroying which they hoped to do more mischief to the souls of all the people in the country, than they could by entering into the body of any particular person, which therefore they did not ask leave to do, for they knew Christ would not grant it.

VII. The permission Christ gave them to enter into the swine, and the immediate destruction of the swine thereby; He gave them leave ( v. 13 ), he did not forbid or restrain them, he let them do as they had a mind. Thus he would let the Gadarenes see what powerful spiteful enemies devils are, that they might thereby be induced to make him their Friend, who alone was able to control and conquer them, and had made it appear that he was so. Immediately the unclean spirits entered into the swine, which by the law were unclean creatures, and naturally love to wallow in the mire, the fittest place for them. Those that, like the swine, delight in the mire of sensual lusts, are fit habitations for Satan, and are, like Babylon, the hold of every foul spirit, and a cage of every unclean and hateful bird ( Rev. xviii. 2 ), as pure souls are habitations of the Holy Spirit. The consequence of the devils entering into the swine, was, that they all ran mad presently, and ran headlong into the adjoining sea, where they were all drowned, to the number of two thousand. The man they possessed did only cut himself, for God had said, He is in your hands, only save his life. But thereby it appeared, that, if he had not been so restrained, the poor man would have drowned himself. See how much we are indebted to the providence of God, and the ministration of good angels, for our preservation from malignant spirits.

VIII. The report of all this dispersed through the country immediately. They that fed the swine, hastened to the owners, to give an account of their charge, v. 14 . This drew the people together, to see what was done: and, 1. When they saw how wonderfully the poor man was cured, they hence conceived a veneration for Christ, v. 15 . They saw him that was possessed with the devil, and knew him well enough, by the same token that they had many a time been frightened at the sight of him; and were now as much surprised to see him sitting clothed and in his right mind; when Satan was cast out, he came to himself, and was his own man presently. Note, Those who are grave and sober, and live by rule and with consideration, thereby make it appear that by the power of Christ the devil's power is broken in their souls. The sight of this made them afraid; it astonished them, and forced them to own the power of Christ, and that he is worthy to be feared. But, 2. When they found that their swine were lost, they thence conceived a dislike of Christ, and wished to have rather his room than his company; they prayed him to depart out of their coasts, for they think not any good he can do them sufficient to make them amends for the loss of so many swine, fat swine, it may be, and ready for the market. Now the devils had what they would have; for by no handle do these evil spirits more effectually manage sinful souls than by that of the love of the world. They were afraid of some further punishment, if Christ should tarry among them, whereas, if they would but part with their sins, he had life and happiness for them; but, being loth to quit either their sins or their swine, they chose rather to abandon their Saviour. Thus they do, who, rather than let go a base lust, will throw away their interest in Christ, and their expectations from him. They should rather have argued, "If he has such a power as this over devils and all creatures, it is good having him our Friend; if the devils have leave to tarry in our country ( v. 10 ), let us entreat him to tarry in it too, who alone can control them." But, instead of this, they wished him further off. Such strange misconstructions do carnal hearts make of the just judgments of God; instead of being by them driven to him as they ought, they set him at so much the greater distance; though he hath said, Provoke me not, and I will do you no hurt, Jer. xxv. 6 .

Glorious Cure of the Gadarene Demoniac ( Mr 5:1-20 ).

1. And 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-- (see Mr 5:6 ).

there met him a man with an unclean spirit-- "which had devils [demons] long time" ( Lu 8:27 ). In Matthew ( Mt 8:28 ), "there met him two men possessed with devils." Though there be no discrepancy between these two statements-- more than between two witnesses, one of whom testifies to something done by one person, while the other affirms that there were two--it is difficult to see how the principal details here given could apply to more than one case.

3. Who had his dwelling among the tombs-- Luke ( Lu 8:27 ) says, "He ware no clothes, neither abode in any house." These tombs were hewn out of the rocky caves of the locality, and served for shelters and lurking places ( Lu 8:26 ).

4. Because that he had been often bound with fetters and chains, &c.-- Luke says ( Lu 8:29 ) that "oftentimes it [the unclean spirit] had caught him"; and after mentioning how they had vainly tried to bind him with chains and fetters, because, "he brake the bands," he adds, "and was driven of the devil [demon] into the wilderness." The dark tyrant-power by which he was held clothed him with superhuman strength and made him scorn restraint. Matthew ( Mt 8:28 ) says he was "exceeding fierce, so that no man might pass by that way." He was the terror of the whole locality.

5. And always, night and day, he was in the mountains, and in the tombs, crying, and cutting himself with stones-- Terrible as he was to others, he himself endured untold misery, which sought relief in tears and self-inflicted torture.

6. But when he saw Jesus afar off, he ran and worshipped him-- not with the spontaneous alacrity which says to Jesus, "Draw me, we will run after thee," but inwardly compelled, with terrific rapidity, before the Judge, to receive sentence of expulsion.

7. What have I to do with thee, Jesus, Son of the most high God? I adjure thee by God, that thou torment me not-- or, as in Mt 8:29 , "Art Thou come to torment us before the time?" (See on Mr 1:24 ). Behold the tormentor anticipating, dreading, and entreating exemption from torment! In Christ they discern their destined Tormentor; the time, they know, is fixed, and they feel as if it were come already! ( Jas 2:19 ).

8. For he said unto him-- that is, before the unclean spirit cried out.

Come out of the man, unclean spirit!-- Ordinarily, obedience to a command of this nature was immediate. But here, a certain delay is permitted, the more signally to manifest the power of Christ and accomplish His purposes.

9. And he asked him, What is thy name?-- The object of this question was to extort an acknowledgment of the virulence of demoniacal power by which this victim was enthralled.

And he answered, saying, My name is Legion: for we are many-- or, as in Luke ( Lu 8:30 ) "because many devils [demons] were entered into him." A legion, in the Roman army, amounted, at its full complement, to six thousand; but here the word is used, as such words with us, and even this one, for an indefinitely large number-- large enough however to rush, as soon as permission was given, into two thousand swine and destroy them.

10. And he besought him much that he would not send them away out of the country-- The entreaty, it will be observed, was made by one spirit, but in behalf of many--"he besought Him not to send them, &c."--just as in Mr 5:9 , "he answered we are many." But what do they mean by entreating so earnestly not to be ordered out of the country? Their next petition ( Mr 5:12 ) will make that clear enough.

11. Now there was there, nigh unto the mountains-- rather, "to the mountain," according to what is clearly the true reading. In Mt 8:30 , they are said to have been "a good way off." But these expressions, far from being inconsistent, only confirm, by their precision, the minute accuracy of the narrative.

a great herd of swine feeding-- There can hardly be any doubt that the owners of these were Jews, since to them our Lord had now come to proffer His services. This will explain what follows.

12. And all the devils besought him, saying-- "if thou cast us out" ( Mt 8:31 ).

Send us into the swine, that we may enter into them-- Had they spoken out all their mind, perhaps this would have been it: "If we must quit our hold of this man, suffer us to continue our work of mischief in another form, that by entering these swine, and thus destroying the people's property, we may steel their hearts against Thee!"

13. And forthwith Jesus gave them leave-- In Matthew ( Mt 8:32 ) this is given with majestic brevity--"Go!" The owners, if Jews, drove an illegal trade; if heathens, they insulted the national religion: in either case the permission was just.

And the unclean spirits went out-- of the man.

and entered into the swine: and the herd ran violently-- rushed.

down a steep place-- down the hanging cliff.

into the sea (they were about two thousand)-- The number of them is given by this graphic Evangelist alone.

and were choked in the sea-- "perished in the waters" ( Mt 8:32 ).

14. And they that fed the swine fled, and told it-- "told everything, and what was befallen to the possessed of the devils" ( Mt 8:33 ).

in the city, and in the country. And they went out to see what it was that was done-- Thus had they the evidence, both of the herdsmen and of their own senses, to the reality of both miracles.

15. And they come to Jesus-- Matthew ( Mt 8:34 ) says, "Behold, the whole city came out to meet Jesus."

and see him that was possessed with the devil-- the demonized person.

and had the legion, sitting-- "at the feet of Jesus," adds Luke ( Lu 8:35 ); in contrast with his former wild and wandering habits.

and clothed-- As our Evangelist had not told us that he "ware no clothes," the meaning of this statement could only have been conjectured but for "the beloved physician" ( Lu 8:27 ), who supplies the missing piece of information here. This is a striking case of what are called Undesigned Coincidences amongst the different Evangelists; one of them taking a thing for granted, as familiarly known at the time, but which we should never have known but for one or more of the others, and without the knowledge of which some of their statements would be unintelligible. The clothing which the poor man would feel the want of the moment his consciousness returned to him, was doubtless supplied to him by some of the Twelve.

and in his right mind-- but now, oh, in what a lofty sense! (Compare an analogous, though a different kind of case, Da 4:34-37 ).

and they were afraid-- Had this been awe only, it had been natural enough; but other feelings, alas! of a darker kind, soon showed themselves.

16. And they that saw it told them how it befell to him that was possessed with the devil-- ("the demonized person").

and also concerning the swine-- Thus had they the double testimony of the herdsmen and their own senses.

17. And they began to pray him to depart out of their coasts-- Was it the owners only of the valuable property now lost to them that did this? Alas, no! For Luke ( Lu 8:37 ) says, "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." The evil spirits had thus, alas! their object. Irritated, the people could not suffer His presence; yet awe-struck, they dared not order Him off: so they entreat Him to withdraw, and--He takes them at their word.

18. he that had been possessed with the devil prayed him that he might be with him-- the grateful heart, fresh from the hand of demons, clinging to its wondrous Benefactor. How exquisitely natural!

19. Howbeit, Jesus suffered him not, &c.-- To be a missionary for Christ, in the region where he was so well known and so long dreaded, was a far nobler calling than to follow Him where nobody had ever heard of him, and where other trophies not less illustrious could be raised by the same power and grace.

20. And he departed, and began to publish-- not only among his friends, to whom Jesus immediately sent him, but

in Decapolis-- so called, as being a region of ten cities. (See on Mt 4:25 ).

how great things Jesus had done for him: and all men did marvel-- Throughout that considerable region did this monument of mercy proclaim his new-found Lord; and some, it is to be hoped, did more than "marvel."

The occasion of this scene will appear presently.

Jairus' Daughter ( Mr 5:21-24 ).