12th Sunday of Ordinary Time

Then. Septuagint, "After Eliu had ceased to speak." (Haydock) --- Lord. That is, an angel speaking in the name of the Lord. (Challoner) --- The name Jehova (Haydock) here occurs, though it never does in the speeches; whence many have inferred that the Lord spoke in person; which argument, however, is not conclusive; and that this work was written after the apparition in the burning bush. (Calmet) --- The Hebrew edition would at least be given after that event. --- Whirlwind, designed to strike the senses, (Haydock) and to represent the distressed condition of Job. (Pineda) --- This awful appearance imposed silence upon all. (Haydock) --- Some think that a time was allowed for reflection and repentance, before God passed sentence; but the Septuagint, &c., seem to suppose that the cause was decided as soon as Eliu had ended his discourse. (Calmet) --- God discusses the controversy, and gives sentence in favour of Job. (Worthington)

Shut. Hebrew also, (Haydock) "facilitated the birth of the sea," as a midwife. (Grotius) (Calmet) --- Forth. Septuagint, "raged." (Haydock) --- God represents the waters ready to overwhelm all when first produced out of nothing, if he had not shut them up in the abyss, like a child in a cradle, or a wild beast in its den, ver. 10. (Calmet)

Mist. So Moses says darkness was on the face of the abyss. Obscurity covered it, as swaddling bands do a child's body. (Calmet)

Set. Protestants, "brake up for it my decreed place." Marginal note, "established my decree upon it;" (Haydock) or, "I gave order to break it," against the shore, Jeremias v. 22., and Amos v. 8.

1 Then the Lord answered Job out of the whirlwind, and said, 2 Who is this that darkeneth counsel by words without knowledge? 3 Gird up now thy loins like a man; for I will demand of thee, and answer thou me.

4 Where wast thou when I laid the foundations of the earth? declare, if thou hast understanding. 5 Who hath laid the measures thereof, if thou knowest? or who hath stretched the line upon it? 6 Whereupon are the foundations thereof fastened? or who laid the corner stone thereof; 7 When the morning stars sang together, and all the sons of God shouted for joy? 8 Or who shut up the sea with doors, when it brake forth, as if it had issued out of the womb? 9 When I made the cloud the garment thereof, and thick darkness a swaddlingband for it, 10 And brake up for it my decreed place, and set bars and doors, 11 And said, Hitherto shalt thou come, but no further: and here shall thy proud waves be stayed?

For the humbling of Job, God here shows him his ignorance even concerning the earth and the sea. Though so near, though so bulky, yet he could give no account of their origination, much less of heaven above or hell beneath, which are at such a distance, or of the several parts of matter which are so minute, and then, least of all, of the divine counsels.

I. Concerning the founding of the earth. "If he have such a mighty insight, as he pretends to have, into the counsels of God, let him give some account of the earth he goes upon, which is given to the children of men."

1. Let him tell where he was when this lower world was made, and whether he was advising of assisting in that wonderful work ( v. 4 ): " Where wast thou when I laid the foundations of the earth? Thy pretensions are high; canst thou pretend to his? Wast thou present when the world was made?" See here, (1.) The greatness and glory of God: I laid the foundations of the earth. This proves him to be the only living and true God, and a God of power ( Isa. xl. 21, Jer. x. 11 , 12 ), and encourages us to trust in him at all times, Isa. li. 13 , 16 . (2.) The meanness and contemptibleness of man: " Where wast thou then? Thou that hast made such a figure among the children of the east, and settest up for an oracle, and a judge of the divine counsels, where was thou when the foundations of the earth were laid?" So far were we from having any hand in the creation of the world, which might entitle us to a dominion in it, or so much as being witnesses of it, by which we might have gained an insight into it, that we were not then in being. The first man was not, much less were we. It is the honour of Christ that he was present when this was done ( Prov. viii. 22, &c., John i. 1, 2 ); but we are of yesterday and know nothing. Let us not therefore find fault with the works of God, nor prescribe to him. He did not consult us in making the world, and yet it is well made; why should we expect then that he should take his measures from us in governing it?

2. Let him describe how this world was made, and give a particular account of the manner in which this strong and stately edifice was formed and erected: " Declare, if thou hast so much understanding as thou fanciest thyself to have, what were the advances of that work." Those that pretend to have understanding above others ought to give proof of it. Show me thy faith by thy works, thy knowledge by thy words. Let Job declare it if he can, (1.) How the world came to be so finely framed, with so much exactness, and such an admirable symmetry and proportion of all the parts of it ( v. 5 ): "Stand forth, and tell who laid the measures thereof and stretched out the line upon it. " Wast thou the architect that formed the model and then drew the dimensions by rule according to it? The vast bulk of the earth is moulded as regularly as if it had been done by line and measure; but who can describe how it was cast into this figure? Who can determine its circumference and diameter, and all the lines that are drawn on the terrestrial globe? It is to this day a dispute whether the earth stands still or turns round; how then can we determine by what measures it was first formed? (2.) How it came to be so firmly fixed. Though it is hung upon nothing, yet it is established, that it cannot be moved; but who can tell upon what the foundations of it are fastened, that it may not sink with its own weight, or who laid the corner-stone thereof, that the parts of it may not fall asunder? v. 6 . What God does, it shall be for ever ( Eccl. iii. 14 ); and therefore, as we cannot find fault with God's work, so we need not be in fear concerning it; it will last, and answer the end, the works of his providence as well as the work of creation; the measures of neither can never be broken; and the work of redemption is no less firm, of which Christ himself is both the foundation and the corner-stone. The church stands as fast as the earth.

3. Let him repeat, if he can, the songs of praise which were sung at that solemnity ( v. 7 ), when the morning-stars sang together, the blessed angels (the first-born of the Father of light), who, in the morning of time, shone as brightly as the morning star, going immediately before the light which God commanded to shine out of darkness upon the seeds of this lower world, the earth, which was without form and void. They were the sons of God, who shouted for joy when they saw the foundations of the earth laid, because, though it was not made for them, but for the children of men, and though it would increase their work and service, yet they knew that the eternal Wisdom and Word, whom they were to worship ( Heb. i. 6 ), would rejoice in the habitable parts of the earth, and that much of his delight would be in the sons of men, Prov. viii. 31 . The angels are called the sons of God because they bear much of his image, are with him in his house above, and serve him as a son does his father. Now observe here, (1.) The glory of God, as the Creator of the world, is to be celebrated with joy and triumph by all his reasonable creatures; for they are qualified and appointed to be the collectors of his praises from the inferior creatures, who can praise him merely as objects that exemplify his workmanship. (2.) The work of angels is to praise God. The more we abound in holy, humble, thankful, joyful praise, the more we do the will of God as they do it; and, whereas we are so barren and defective in praising God, it is a comfort to think that they are doing it in a better manner. (3.) They were unanimous in singing God's praises; they sang together with one accord, and there was no jar in their harmony. The sweetest concerts are in praising God. (4.) They all did it, even those who afterwards fell and left their first estate. Even those who have praised God may, by the deceitful power of sin, be brought to blaspheme him, and yet God will be eternally praised.

Job 38:1-41 .

1. Jehovah appears unexpectedly in a whirlwind (already gathering Job 37:1 , 2), the symbol of "judgment" ( Psa 50:3 , 4 , &c.), to which Job had challenged Him. He asks him now to get himself ready for the contest. Can he explain the phenomena of God's natural government? How can he, then, hope to understand the principles of His moral government? God thus confirms Elihu's sentiment, that submission to, not reasonings on, God's ways is man's part. This and the disciplinary design of trial to the godly is the great lesson of this book. He does not solve the difficulty by reference to future retribution: for this was not the immediate question; glimpses of that truth were already given in the fourteenth and nineteenth chapters, the full revelation of it being reserved for Gospel times. Yet even now we need to learn the lesson taught by Elihu and God in Job.

8. doors-- floodgates; these when opened caused the flood ( Ge 8:2 ); or else, the shores.

womb-- of chaos. The bowels of the earth. Image from childbirth ( Job 38:8 , 9 ; Eze 32:2 ; Mi 4:10 ). Ocean at its birth was wrapped in clouds as its swaddling bands.

10. brake up for-- that is, appointed it. Shores are generally broken and abrupt cliffs. The Greek for "shore" means "a broken place." I broke off or measured off for it my limit, that is, the limit which I thought fit ( Job 26:10 ).

11. stayed-- Hebrew, "a limit shall be set to."

(ver. 23); that is, amongst many peoples. For that waters are often put for peoples, the Apocalypse of John is witness, when on John's asking what those waters were, it was answered him, they are peoples. They then who do their business on mighty waters, "they have seen the works of the Lord, and His wonders in the deep" (ver. 24). For what is deeper than human hearts? hence often break forth winds; storms of sedition, and dissensions, disturb the ship. And what is done in them? God, willing that both they who steer, and they who are conveyed, should cry unto Him, "He spake, and the breath of the storm stood"

(ver. 25). What is, stood? Abode, continued, still disturbeth, long tosseth; rageth, and passeth not away. "For He spake, and the breath of the storm stood." And what did that breath of the storm? "They go up even to the heavens," in daring; "They go down even into the deeps"

(ver. 26), in fearing. "Their soul wasted in miseries." "They were disturbed, and moved like a drunken man"

(ver. 28). "And He commanded the storm, and it stood unto clear air"

(ver. 29), "and the waves of it were still." Hear on this point the voice of a steersman, one that was in peril, was brought low, was freed. "I would not," he saith, "have you ignorant, brethren, of our distress, which befell us in Asia, that "we were pressed above strength, and above measure" (I see all his "wisdom swallowed up"), "so that we were weary," he saith, "even of life." ...

"And they were glad, because they were still, and He brought them into the haven of their desire"

(ver. 30). "Let His mercies confess unto the Lord, and His wonders towards the sons of men"

(ver. 31). Everywhere, without exception, let not our merits, not our strength, not our wisdom, "confess unto the Lord," but, "His mercies." Let Him be loved in every deliverance of ours, who has been invoked in every distress.

8. "And let them exalt Him in the assembly of the people, and praise Him in the seat of the elders"

Down to the sea, &c. Captivity is here compared to a tempest. (Calmet) --- The apostles carry the tidings of salvation to all places. Persecutions are raised; but God grants peace to his Church under Constantine. (Eusebius)

Deep. The fury of tempests. Various nations, and the treasures of the deep. (Menochius)

Heavens. So Virgil says:

Tollimur in cælum curvato gurgite & iidem

Subducta ad Manes imos descendimus unda. (Æneid iii.)

Breeze. Hebrew, "silence, or calm."

For. Even to Jerusalem. (Calmet)

Men. We must thank God for having enabled us to repent, ver. 8. (Worthington)

23 They that go down to the sea in ships, that do business in great waters; 24 These see the works of the Lord , and his wonders in the deep. 25 For he commandeth, and raiseth the stormy wind, which lifteth up the waves thereof. 26 They mount up to the heaven, they go down again to the depths: their soul is melted because of trouble. 27 They reel to and fro, and stagger like a drunken man, and are at their wits' end. 28 Then they cry unto the Lord in their trouble, and he bringeth them out of their distresses. 29 He maketh the storm a calm, so that the waves thereof are still. 30 Then are they glad because they be quiet; so he bringeth them unto their desired haven. 31 Oh that men would praise the Lord for his goodness, and for his wonderful works to the children of men! 32 Let them exalt him also in the congregation of the people, and praise him in the assembly of the elders.

The psalmist here calls upon those to give glory to God who are delivered from dangers at sea. Though the Israelites dealt not much in merchandise, yet their neighbours the Tyrians and Zidonians did, and for them perhaps this part of the psalm was especially calculated.

I. Much of the power of God appears at all times in the sea, v. 23, 24 . It appears to those that go down to the sea in ships, as mariners, merchants, fishermen, or passengers, that do business in great waters. And surely none will expose themselves there but those that have business (among all Solomon's pleasant things we do not read of any pleasure-boat he had), but those that go on business, lawful business, may, in faith, put themselves under the divine protection. These see the works of the Lord, and his wonders, which are the more surprising, because most are born and bred upon land, and what passes at sea is new to them. The deep itself is a wonder, its vastness, its saltness, its ebbing and flowing. The great variety of living creatures in the sea is wonderful. Let those that go to sea be led, by all the wonders they observe there, to consider and adore the infinite perfections of that God whose the sea is, for he made it and manages it.

23-32. Here are set forth the perils of seafaring, futility of man's, and efficiency of God's, help.

go ... sea-- alluding to the elevation of the land at the coast.

CHAPTIER 5

SYNOPSIS OF THE CHAPTER

i. The Apostle goes on to remind the Corinthians of the glories of heaven, saying that in exile here and in the tabernacle of the flesh he longs for them, and wishes to be absent from the body and present with the Lord.

ii. He shows (

ver. 14) that he is constrained to do this by the love of Christ, who has reconciled us by His death; and therefore that he no longer knows any one according to the flesh, but only him who is a new creature in Christ.

iv. He professes himself (

Ver. 14.For the love of Christ constraineth us. This love of Christ by which He loved us, and gave Himself for us, compels us to follow His example, and give ourselves for all men to save them from death. And hence, as occasion requires, we are at one time beside ourselves, at another, sober. It is better to understand the love of Christ objectively, rather than subjectively.

That if one died for all then were all dead. The bearing of this verse is explained by the next, which also gives its connection with the preceding. So great was the love of Christ that He died for all. Hence it follows that we were dead, for He died to set us free (by taking it on Himself) from death, bodily and spiritual, which sin had brought on us. Hence plainly appears Christ's compassion and love; and they constrain us to love Christ in return, and to work in every way for the salvation of our neighbour; to exclude no one, but to labour for all, whether rich or poor, even as Christ did.  S. Thomas explains it otherwise. "All ought to be dead to the old life, and account themselves dead, that they may live, not to themselves, but to Christ." But this is somewhat obscure and far fetched, and is identical with what is said in the next verse, which yet is distinct from this.

Were all dead. Except, says S. Anselm, the Blessed Virgin, who never incurred original sin and spiritual death. Secondly and better, all died in Adam because in him all came under the necessity of sin and of death, even the Mother of God herself, so that she and all others without exception needed to be redeemed by the death of Christ. In Adam, therefore, the Blessed Virgin sinned and died, but in herself she incurred neither sin nor spiritual death, because she was kept from them by God's prevenient grace, as was said in the notes to Rom_5:12.

Ver. 15.And that He died for all, &c. We judge also that He died for all, that they which live should not henceforth live for their own glory, or pleasure, or their desires, but for Christ, who by right of redemption has made us His servants; and as a servant does not labour and live for himself but for his lord, so should each of us be able to say: "I live, yet not I, but Christ liveth in me;" and, "My soul shall live to Him." Anselm says: "The soul of man should fail in itself to avail in Christ, who died that we should die to our sins, and who rose that we should rise to works of righteousness. What else is 'living not for themselves but for Him,' but living not according to the flesh in the hope of earthly vanities, but according to the Spirit, in hope of the resurrection which has already taken place in themselves in Christ?"

Ver. 16.Wherefore henceforth know we no man after the flesh. Because the love of Christ for us is so great, and constrains us, therefore we regard carnal things, that is things external and temporal, such as fame, health, friendships, kindred, of no account out of Christ. So Chrysostom takes no one to stand for "nothing," as does Vatablus; and S. Augustine (contra Faust. lib. ix. c. 7) takes it in the same way. But by the flesh he understands the corruption and mortality of the flesh to be meant; and the sense then would be: We no longer know this carnal and mortal life, because, filled with a sure hope, we meditate on and seek for a future life, that blissful spiritual life awaiting us after the resurrection, in which Christ is even now preparing us a place. This meaning is suitable but somewhat far-fetched, for the Apostle is here setting in opposition to the flesh, or the carnal man, the new creature which is in this life, and which lives through faith and grace in Christ; therefore he adds: "If any man be in Christ, he is a new creature."

In the third place, then, we may more simply and properly explain the verse thus: We henceforth know none of those outward relation-ships of kindred, friendship, nationality, rank, breeding, or learning, for we are dead to these natural affections, and having been regenerated in Christ, we live to Him alone, and love Him alone, and all others in Him, according to the spirit of charity, and not according to the flesh. In other words, we seek not to please men, or the praise and glory of men, but of God only. S. Paul's rivals, the Judaising false apostles, as we shall see in chap. xi., were wont to boast that they were Hebrews and of the seed of Abraham, and this boasting he calls, in xi. 18, "glorying after the flesh." Hence this verse is a tacit rebuke to them, where he says that he knows no one in the way of earthly love or boasting, or because of relationship and friendship according to the flesh, not even in Abraham himself. Similarly, in Phi_3:3, he says, "We rejoice in Christ Jesus and have no confidence in the flesh;" i.e., we once rejoiced that we were Hebrews and nobly born according to the flesh, but now we are dead to those affections, for all our praise and rejoicing is Christ. So Gagneius.

Yea, though we have known Christ after the flesh. If at any time we, whether I, Paul, myself, or the other Apostles, regarded and saw Christ present with us in a mortal body and subject, like us, to bodily sufferings, such as hunger and thirst and cold, now we know Him not save as immortal and passible. So Chrysostom, Theodoret, and the Seventh General Synod. This interpretation too is supported by what follows.

Secondly, and better, Gagneius takes the meaning to be: If we formerly knew, i.e., thought of great account, and made our boast of Christ after the flesh, that Christ by birth was a Jew and of our nation, so that we Hebrews were relations of Christ after the flesh, as the false apostles boast; and if we were proud of having lived with Christ on terms of intimacy, then are we now dead to all such feelings, and, being re-created by Christ, we think more highly of Him, and now know Him only according to the Spirit, i.e., as the God-man, the Redeemer of the world, our Teacher, the Author of grace and salvation; and as we live and labour for such an one, so do we preach Him throughout the whole world.

Thirdly, others with great probability think that Paul is referring to that time in his own life when he was a persecutor of Christ. Although once, he would seem to say, I had an unworthy opinion of Christ, thinking that He was to be a mere temporal king, such as the Jews expect the Messiah to be, yet I no longer know Him or regard Him as such.

Hence, fourthly, we may see the error of Faustus the Manichean, in explaining S. Paul to mean that in the beginning he thought Christ to have had a real body, but afterwards saw his error, and that he means the same in Phi_2:7, when he says that Christ was made in the likeness of men, as if He had a fantastical and apparent body, but not one that was real and substantial. Eutyches again twisted this passage to suit his heresy. He said that "we know not Christ according to the flesh" means that, by the Incarnation the flesh and human nature of Christ were swallowed up by His Divinity; and he laid down that in Christ was one nature as well as one person, and that that one was Divine.

We may see here how heretics twist and wrest aside the Scripture to suit their own fancies, just as if it were a nose of wax. So did the Iconoclasts of olden times, and lately Calvin (de Reliquiis) twist these words of the Apostle against the veneration of relics and of images of Christ and the Saints, just as though the Apostle had said: Now after the resurrection we know not Christ after the flesh; whatever in Him was carnal must be consigned to oblivion and sent about its business, that we may devote all our energies to seeking Him and possessing Him according to the spirit. But it is most evident that this is not the Apostle's meaning; for if it were, he would have us forget the flesh, the death, and Passion of Christ, and be unmindful of it and unthankful for it, the very opposite of which Christ commanded when He instituted the Eucharist as the perpetual memorial of His death. Whence S. Paul himself says (1Co_11:26): "As often as ye eat this bread and drink this cup ye do show the Lord's death till He come." Therefore the Apostle's meaning here is not Calvin's, but the one I have given above. Cf. Second Council of Nice, act 6, following Epiphanius and Cyril.

Ver. 17.Therefore if any man be in Christ, he is a new creature. If any one is with me regenerate in Christ, and recreated and changed, as it were, into a new creature, even as I am not what I was, Saul being changed into Paul, then the old rites of Judaism, the old former affections and judgments, such as knowing any one according to the flesh, have all passed away. In such an one all is made new: he has new affections, new thoughts about the realities and hopes of Christianity, a new life, a new hope of the resurrection, new grace, sanctification, and justification. On this newness, cf. S. Anselm and S. Augustine (de Cantic. Novo. vol. ix.).

S. Bernard (de Assumpt. B. Mariæ) assigns its cause He says: "All things are made new, i.e., the old fortress is overturned, a new one raised. Lust having been banished, the heart expands with a mighty longing; and after its arrival the mind yearns far more for heavenly things than it had ever before longed for earthly. Now is the wall of continence raised up, the bulwark of patience. But this work rises on the foundation of faith, and grows by 1ove of one's neighbour till it reaches even to the love of God."

For the charity of Christ, the love of God, the love that Christ has shewn to me and all mankind, and a return of love due to him, presseth me on, is the motive of all that I do; because I consider that if one, our Redeemer Christ Jesus, died for all, then all were dead, and had been lost in their sins, had not Christ come to redeem us. Thus St. Augustine in many places, proving original sin against the Pelagians. Divers interpreters add this exposition, therefore all are dead; that is, ought to die, and by a new life look upon themselves as dead to sin, which is connected with what follows in the next verse. (Witham)

And Christ died for all, (not only for the predestinate or the elect) that they also, who live, may not now live to themselves; that they may not follow their own inclinations of their nature, corrupted by sin, but may seek in all things the will of Christ, their Redeemer, their Lord, to whom they belong, who died and rose again for them. (Witham)

Wherefore, henceforth we know no man according to the flesh; i.e. having our thoughts and hearts fixed upon Christ, as he is risen, and has prepared for us an immortal life, we know not, i.e. we do not esteem any thing in this mortal life, nor any man according to any human considerations of this life; we regard not whether they are Jews, and the sons of Abraham, or Gentiles; nay, if we have known and esteemed Christ, as descending from Abraham and David, now we know him so no longer, nor considering him as born a mortal man, but as he is risen immortal, and will bless us with an immortal and eternal glory. (Witham)

If then any be in Christ, &c. The sense seems to be, if by believing in Christ we are become as it were new creatures, rescued by his grace and his Spirit, the old things are passed away, we must renounce all former carnal affections, all sin and all errors in which either Jews or Gentiles lived. --- Behold all things are made new: the New Testament succeeds to the Old, the law and doctrine of Christ to the law of Moses, the Christian Church to the Jewish Synagogue, truth and grace to types and figures, &c. (Witham) --- With the renovated Christian all his thoughts, sentiments, inclinations, and actions, are new.

12 For we commend not ourselves again unto you, but give you occasion to glory on our behalf, that ye may have somewhat to answer them which glory in appearance, and not in heart. 13 For whether we be beside ourselves, it is to God: or whether we be sober, it is for your cause. 14 For the love of Christ constraineth us; because we thus judge, that if one died for all, then were all dead: 15 And that he died for all, that they which live should not henceforth live unto themselves, but unto him which died for them, and rose again.

Here observe, I. The apostle makes an apology for seeming to commend himself and his fellow-labourers ( v. 13 ), and tells them, 1. It was not to commend themselves, nor for their own sakes, that he had spoken of their fidelity and diligence in the former verses ; nor was he willing to suspect their good opinion of him. But, 2. The true reason was this, to put an argument in their mouths wherewith to answer his accusers, who made vain boastings, and gloried in appearances only; that he might give them an occasion to glory on their behalf, or to defend them against the reproaches of their adversaries. And if the people can say that the word has been manifested to their consciences, and been effectual to their conversion and edification, this is the best defence they can make for the ministry of the word, when they are vilified and reproached.

16 Wherefore henceforth know we no man after the flesh: yea, though we have known Christ after the flesh, yet now henceforth know we him no more. 17 Therefore if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new. 18 And all things are of God, who hath reconciled us to himself by Jesus Christ, and hath given to us the ministry of reconciliation; 19 To wit, that God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them; and hath committed unto us the word of reconciliation. 20 Now then we are ambassadors for Christ, as though God did beseech you by us: we pray you in Christ's stead, be ye reconciled to God. 21 For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him.

In these verses the apostle mentions two things that are necessary in order to our living to Christ, both of which are the consequences of Christ's dying for us; namely, regeneration and reconciliation.

I. Regeneration, which consists of two things; namely, 1. Weanedness from the world: " Henceforth we know no man after the flesh, v. 16 . We do not own nor affect any person or thing in this world for carnal ends and outward advantage: we are enabled, by divine grace, not to mind nor regard this world, nor the things of this world, but to live above it. The love of Christ is in our hearts, and the world is under our feet." Note, Good Christians must enjoy the comforts of this life, and their relations in this world, with a holy indifference. Yea, though we have known Christ after the flesh, yet, says the apostle, we know him no more. It is questioned whether Paul had seen Christ in the flesh. However, the rest of the apostles had, and so might some among those he was now writing to. However, he would not have them value themselves upon that account; for even the bodily presence of Christ is not to be desired nor doted upon by his disciples. We must live upon his spiritual presence, and the comfort it affords. Note, Those who make images of Christ, and use them in their worship, do not take the way that God has appointed for strengthening their faith and quickening their affections; for it is the will of God that we should not know Christ any more after the flesh. 2. A thorough change of the heart: For if any man be in Christ, if any man be a Christian indeed, and will approve himself such, he is, or he must be, a new creature, v. 17 . Some read it, Let him be a new creature. This ought to be the care of all who profess the Christian faith, that they be new creatures; not only that they have a new name, and wear a new livery, but that they have a new heart and new nature. And so great is the change the grace of God makes in the soul, that, as it follows, old things are passed away —old thoughts, old principles, and old practices, are passed away; and all these things must become new. Note, Regenerating grace creates a new world in the soul; all things are new. The renewed man acts from new principles, by new rules, with new ends, and in new company.

II. Reconciliation, which is here spoken of under a double notion:—

1. As an unquestionable privilege, v. 18, 19 . Reconciliation supposes a quarrel, or breach of friendship; and sin has made a breach, it has broken the friendship between God and man. The heart of the sinner is filled with enmity against God, and God is justly offended with the sinner. Yet, behold, there may be a reconciliation; the offended Majesty of heaven is willing to be reconciled. And observe, 1. He has appointed the Mediator of reconciliation. He has reconciled us to himself by Jesus Christ, v. 18 . God is to be owned from first to last in the undertaking and performance of the Mediator. All things relating to our reconciliation by Jesus Christ are of God, who by the mediation of Jesus Christ has reconciled the world to himself, and put himself into a capacity of being actually reconciled to offenders, without any wrong or injury to his justice or holiness, and does not impute to men their trespasses, but recedes from the rigour of the first covenant, which was broken, and does not insist upon the advantage he might justly take against us for the breach of that covenant, but is willing to enter into a new treaty, and into a new covenant of grace, and, according to the tenour thereof, freely to forgive us all our sins, and justify freely by his grace all those who do believe. 2. He has appointed the ministry of reconciliation, v. 18 . By the inspiration of God the scriptures were written, which contain the word of reconciliation, showing us that peace was made by the blood of the cross, that reconciliation is wrought, and directing us how we may be interested therein. And he has appointed the office of the ministry, which is a ministry of reconciliation: ministers are to open and proclaim to sinners the terms of mercy and reconciliation, and persuade them to comply therewith. For,

2. Reconciliation is here spoken of as our indispensable duty, v. 20 . As God is willing to be reconciled to us, we ought to be reconciled to God. And it is the great end and design of the gospel, that word of reconciliation, to prevail upon sinners to lay aside their enmity against God. Faithful ministers are Christ's ambassadors, sent to treat with sinners on peace and reconciliation: they come in God's name, with his entreaties, and act in Christ's stead, doing the very thing he did when he was upon this earth, and what he wills to be done now that he is in heaven. Wonderful condescension! Though God can be no loser by the quarrel, nor gainer by the peace, yet by his ministers he beseeches sinners to lay aside their enmity, and accept of the terms he offers, that they would be reconciled to him, to all his attributes, to all his laws, and to all his providences, to believe in the Mediator, to accept the atonement, and comply with his gospel, in all the parts of it and in the whole design of it. And for our encouragement so to do the apostle subjoins what should be well known and duly considered by us ( v. 21 ), namely, (1.) The purity of the Mediator: He knew no sin. (2.) The sacrifice he offered: He was made sin; not a sinner, but sin, that is, a sin-offering, a sacrifice for sin. (3.) The end and design of all this: that we might be made the righteousness of God in him, might be justified freely by the grace of God through the redemption which is in Christ Jesus. Note, [1.] As Christ, who knew no sin of his own, was made sin for us, so we, who have no righteousness of our own, are made the righteousness of God in him. [2.] Our reconciliation to God is only through Jesus Christ, and for the sake of his merit: on him therefore we must rely, and make mention of his righteousness and his only.

14. For-- Accounting for his being "beside himself" with enthusiasm: the love of Christ towards us (in His death for us, the highest proof of it, Ro 5:6-8 ), producing in turn love in us to Him, and not mere "terror" ( 2Co 5:11 ).

constraineth us-- with irresistible power limits us to the one great object to the exclusion of other considerations. The Greek implies to compress forcibly the energies into one channel. Love is jealous of any rival object engrossing the soul ( 2Co 11:1-3 ).

because we thus judge-- literally, "(as) having judged thus"; implying a judgment formed at conversion, and ever since regarded as a settled truth.

that if-- that is, that since. But the oldest manuscripts omit "if." "That one died for all (Greek, 'in behalf of all')." Thus the following clause will be, "Therefore all (literally, 'the all,' namely, for whom He 'died') died." His dying is just the same as if they all died; and in their so dying, they died to sin and self, that they might live to God their Redeemer, whose henceforth they are ( Ro 6:2-11 ; Ga 2:20 ; Col 3:3 ; 1Pe 4:1-3 ).

15. they which live-- in the present life ( 2Co 4:11 , "we which live") [Alford]; or, they who are thus indebted to Him for life of soul as well as body [Menochius].

died for them-- He does not add, "rose again for them," a phrase not found in Paul's language [Bengel]. He died in their stead, He arose again for their good, "for (the effecting of) their justification" ( Ro 4:25 ), and that He might be their Lord ( Ro 14:7-9 ). Ellicott and Alford join "for them" with both "died" and "rose again"; as Christ's death is our death, so His resurrection is our resurrection; Greek, "Who for them died and rose again."

not henceforth-- Greek, "no longer"; namely, now that His death for them has taken place, and that they know that His death saves them from death eternal, and His resurrection life brings spiritual and everlasting life to them.

16. Wherefore-- because of our settled judgment ( 2Co 5:14 ),

henceforth-- since our knowing Christ's constraining love in His death for us.

know we no man after the flesh-- that is, according to his mere worldly and external relations ( 2Co 11:18 ; Joh 8:15 ; Php 3:4 ), as distinguished from what he is according to the Spirit, as a "new creature" ( 2Co 5:17 ). For instance, the outward distinctions of Jew or Gentile, rich or poor, slave or free, learned or unlearned, are lost sight of in the higher life of those who are dead in Christ's death, and alive with Him in the new life of His resurrection ( Ga 2:6 ; 3:28).

yea, though-- The oldest manuscripts read, "if even."

known Christ after the flesh-- Paul when a Jew had looked for a temporal reigning, not a spiritual, Messiah. (He says "Christ," not Jesus: for he had not known personally Jesus in the days of His flesh, but he had looked for Christ or the Messiah). When once he was converted he no longer "conferred with flesh and blood" ( Ga 1:16 ). He had this advantage over the Twelve, that as one born out of due time he had never known Christ save in His heavenly life. To the Twelve it was "expedient that Christ should go away" that the Comforter should come, and so they might know Christ in the higher spiritual aspect and in His new life-giving power, and not merely "after the flesh," in the carnal aspect of Him ( Ro 6:9-11 ; 1Co 15:45 ; 1Pe 3:18 ; 4:1 , 2 ). Doubtless Judaizing Christians at Corinth prided themselves on the mere fleshly ( 2Co 11:18 ) advantage of their belonging to Israel, the nation of Christ, or on their having seen Him in the flesh, and thence claimed superiority over others as having a nearer connection with Him ( 2Co 5:12 ; 2Co 10:7 ). Paul here shows the true aim should be to know Him spiritually as new creatures ( 2Co 5:15 , 17 ), and that outward relations towards Him profit nothing ( Lu 18:19-21 ; Joh 16:7 , 22 ; Php 3:3-10 ). This is at variance with both Romish Mariolatry and transubstantiation. Two distinct Greek verbs are used here for "know"; the first ("know we no man") means "to be personally acquainted with"; the latter ("known Christ ... know ... more") is to recognize, or estimate. Paul's estimate of Christ, or the expected Messiah, was carnal, but is so now no more.

17. Therefore-- connected with the words in 2Co 5:16 , "We know Christ no more after the flesh." As Christ has entered on His new heavenly life by His resurrection and ascension, so all who are "in Christ" (that is, united to Him by faith as the branch is In the vine) are new creatures ( Ro 6:9-11 ). "New" in the Greek implies a new nature quite different from anything previously existing, not merely recent, which is expressed by a different Greek word ( Ga 6:15 ).

creature-- literally, "creation," and so the creature resulting from the creation (compare Joh 3:3 , 5 ; Ep 2:10 ; 4:23; Col 3:10 , 11 ). As we are "in Christ," so "God was in Christ" ( 2Co 5:19 ): hence He is Mediator between God and us.

old things-- selfish, carnal views (compare 2Co 5:16 ) of ourselves, of other men, and of Christ.

passed away-- spontaneously, like the snow of early spring [Bengel] before the advancing sun.

behold-- implying an allusion to Is 43:19 ; 65:17 .

CHAPTER 4

1 The parable of the sower, 14 and the meaning thereof. 21 We must communicate the light of our knowledge to others. 26 The parable of the seed growing secretly, 30 and of the mustard seed. 35 Christ stilleth the tempest on the sea.

Ver. 33. And with many such parables He spake the word unto them, as they were able to hear it, that is, as they were worthy to hear, as Maldonatus says, from Bede and Euthymius. More simply and plainly, Theophylact and Franc. Lucas explain with such, i.e., common and easy parables, which all could understand, not with what was abstruse; so that they might take in their literal drift, and perceive that there was something heavenly and divine lying beneath the surface, although they did not comprehend each particular. Thus, by what was known of the parable they were stirred up by Christ to investigate what lay hid.

Ver. 36. As He was in the ship. The disciples took up Christ upon the deep sea, that they might cross over it with Him; Christ, I say, as He was in the ship, namely, sitting and teaching the people standing on the shore. This is plain from

ver. 1, for afterwards it appears that He changed His position, sleeping in the ship. It marks the ready obedience of the disciples, and in turn Christ's facile accommodation of Himself to their promptitude, that He might escape the tumult of the thronging multitude. The Syriac translates, when He was in he ship; the Arabic, they took Him up in the ship.

And there were other ships with Him. It happened by the counsel of God that the many persons who were carried in those ships should be spectators and witnesses of the miracle very shortly to be wrought by Christ, namely, the appeasing the tempest. (top)

And Jesus went about all Galilee, teaching in their synagogues, and preaching the Gospel of the kingdom, and healing all manner of sickness and all manner of disease among the people.24. And His fame went throughout all Syria: and they brought unto Him all sick people that were taken with divers diseases and torments, and those which were possessed with devils, and those which were lunatic, and those that had the palsy; and He healed them.25. And there followed Him great multitudes of people from Galilee, and from Decapolis, and from Jerusalem, and from Judaea, and from beyond Jordan.

Kings, when about to go to war with their enemies, first gather an army, and so go out to battle; thus the Lord when about to war against the Devil, first collected Apostles, and then began to preach the Gospel.

An example of life for doctors; that they should not be inactive, they are instructed in these words, "And Jesus went about."

Because they being weak could not come to their physician, He as a zealous Physician went about to visit those who had any grievous sickness. The Lord went round the several regions, and after His example the pastors of each region ought to go round to study the several dispositions of their people, that for the remedy of each disease some medicine may be found in the Church.

That they should not be acceptors of persons the preachers are instructed in what follows, "the whole of Galilee." That they should not go about empty, by the word, "teaching." That they should seek to benefit not few but many, in what follows, "in their synagogues."

(ed. note: A passage is here inserted in Nicolai’s edition which is not in the original. It is of no doctrinal importance.) By which too He shewed the Jews that He came not as an enemy of God, or a seducer of souls, but as consenting with his Father.

That they should not preach error nor fable, but sound doctrine, is inculcated in the words, "preaching the Gospel of the kingdom." ’Teaching’ and ’preaching’ differ; teaching refers to things present, preaching to things to come; He taught present commandments and preached future promises.

Or, He taught natural righteousness, those things which natural reason teaches, as chastity, humility, and the like, which all men of themselves see to be goods. Such things are necessary to be taught not so much for the sake of making them known as for stirring the heart.

For beneath the prevalence of carnal delights the knowledge of natural righteousness sleeps forgotten. When then a teacher begins to denounce carnal sins, his teaching does not bring up a new knowledge, but recalls to memory one that had been forgotten. But He preached the Gospel, in telling of good things which the ancients had manifestly not heard of, as the happiness of heaven, the resurrection of the dead, and the like.

Or, He taught by interpreting the prophecies concerning Himself; He preached by declaring the benefits that were to come from Himself.

That the teacher should study to commend his teaching by his own virtuous conduct is conveyed in those words, "healing every sort of disease and malady among the people;" maladies of the body, diseases of the soul.

Or, by disease we may understand any passion of the mind, as avarice, lust, and such like, by malady unbelief, that is, weakness of faith.

Or, the diseases are the more grievous pains of the body, the maladies the slighter. As He cured the bodily pains by virtue of His divine power, so He cured the spiritual by the word of His mercy.

He first teaches, and then performs the cures, for two reasons. First, that what is needed most may come first; for it is the word of holy instruction, and not miracles, that edify the soul. Secondly, because teaching is commended by miracles, not the converse.

We must consider that when some great change is being wrought, as the introduction of a new polity, God is wont to work miracles, giving pledges of His power to those who are to receive His laws.

Thus when He would make man, He first created a world, and then at length gave man in paradise a law. When He would dispense a law to the holy Noah, he shewed truly great wonders; and again when He was about to ordain the Law for the Jews, He first shewed great prodigies, and then at length gave them the commandments. So now when about to introduce a sublime discipline of life, He first provided a sanction to His instructions by mighty signs, because the eternal kingdom He preached was not seen, by the things which did appear, He made sure that which as yet did not appear.

Because preachers should have good testimony from those who are without, lest if their life is open to censure, their preaching be contemned, he adds, "And the fame of him went abroad through all Syria."

Syria here is all the region from Euphrates to the Great sea, from Cappodocia to Egypt, in which is the country of Palestine, inhabited by Jews.

Observe the reserve of the Evangelist; he does not give an account of any one of the various cases of healing, but passes in one brief phrase an abundance of miracles, "they brought to him all their sick."

’Sickness’ means a lasting ailment; ’torment’ is an acute pain, as pleurisy, and such like; they "who had daemons" are they who were tormented by the daemons.

’Lunatics’ are so called from the moon; for as it waxes in its monthly seasons they are tormented.

Not really smitten by the moon, but who were believed to be so through the subtlety of the daemons, who by observing the seasons of the moon, sought to bring an evil report against the creature, that is might redound to the blasphemy of the Creator.

Daemons are enticed to take up their abode in many creatures, (created not by themselves but God,) by delights adapted to their various natures; not that they are animals, drawn by meats; but spirits attracted by signs which agree with each one’s taste.

Paralytics are those whose bodies have their nerves slackened or resolved from a Greek word, signifying this.

In some places it is, "He cured many;" but here, "He cured them," meaning, ’all;’ as a new physician first entering a town cures all who come to him to beget a good opinion concerning himself.

He requires no direct profession of faith from them, both because He had not yet given them any proofs of His miraculous power, and because in bringing their sick from far they had shewn no small faith.

The crowds that followed Him consisted of four sorts of men. Some followed for the heavenly teaching as disciples, some for the curing of their diseases, some from the reports concerning Him alone, and curiosity to find whether they were true; others from envy, wishing to catch Him in some matter that they might accuse Him.

’ or ’a wheel;’ that is, the Devil and the world; the Devil is both proud and always turned round to the bottom; the world in which the fame of Christ went abroad through preaching: the daemoniacs are the idolaters; the lunatics, the unstable; the paralytics, the slow and careless.

The crowds that follow the Lord, are they of the Church, which is spiritually designated by Galilee, passing to virtuousness; Decapolis is he who keeps the Ten Commandments; Jerusalem and Judaea, he who is enlightened by the vision of peace and confession; and beyond Jordan, he who having passed the waters of Baptism enters the land of promise.

Or, they follow the Lord "from Galilee," that is, from the unstable world; from Decapolis, (the country of ten towns,) signifying those who break the Ten Commandments; "and from Jerusalem," because before it was preserved unhurt in peace; "and from Jordan," that is, from the confession of the Devil; "and from beyond Jordan," they who were first planted in paganism, but passing the water of Baptism came to Christ.

35 And the same day, when the even was come, he saith unto them, Let us pass over unto the other side. 36 And when they had sent away the multitude, they took him even as he was in the ship. And there were also with him other little ships. 37 And there arose a great storm of wind, and the waves beat into the ship, so that it was now full. 38 And he was in the hinder part of the ship, asleep on a pillow: and they awake him, and say unto him, Master, carest thou not that we perish? 39 And he arose, and rebuked the wind, and said unto the sea, Peace, be still. And the wind ceased, and there was a great calm. 40 And he said unto them, Why are ye so fearful? how is it that ye have no faith? 41 And they feared exceedingly, and said one to another, What manner of man is this, that even the wind and the sea obey him?

This miracle which Christ wrought for the relief of his disciples, in stilling the storm, we had before ( Matt. viii. 23 , &c.); but it is here more fully related. Observe,

1. It was the same day that he had preached out of a ship, when the even was come, v. 35 . When he had been labouring in the word and doctrine all day, instead of re posing himself, he ex poseth himself, to teach us not to think of a constant remaining rest till we come to heaven. The end of a toil may perhaps be but the beginning of a toss. But observe, the ship that Christ made his pulpit is taken under his special protection, and, though in danger, cannot sink. What is used for Christ, he will take particular care of.

2. He himself proposed putting to sea at night, because he would lose no time; Let us pass over to the other side; for we shall find, in the next chapter, he has work to do there. Christ went about doing good, and no difficulties in his way should hinder him; thus industrious we should be in serving him, and our generation according to his will.

3. They did not put to sea, till they had sent away the multitude, that is, had given to each of them that which they came for, and answered all their requests; for he sent none home complaining that they had attended him in vain. Or, They sent them away with a solemn blessing; for Christ came into the world, not only to pronounce, but to command, and to give, the blessing.

4. They took him even as he was, that is, in the same dress that he was in when he preached, without any cloak to throw over him, which he ought to have had, to keep him warm, when he went to sea at night, especially after preaching. We must not hence infer that we may be careless of our health, but we may learn hence not to be over nice and solicitous about the body.

5. The storm was so great, that the ship was full of water ( v. 37 ), not by springing a leak, but perhaps partly with the shower, for the word here used signifies a tempest of wind with rain; however, the ship being little, the waves beat into it so that it was full. Note, It is no new thing for that ship to be greatly hurried and endangered, in which Christ and his disciples, Christ and his name and gospel, are embarked.

6. There were with him other little ships, which, no doubt, shared in the distress and danger. Probably, these little ships carried those who were desirous to go along with Christ, for the benefit of his preaching and miracles on the other side. The multitude went away when he put to sea, but some there were, that would venture upon the water with him. Those follow the Lamb aright, that follow him wherever he goes. And those that hope for a happiness in Christ, must be willing to take their lot with him, and run the same risks that he runs. One may boldly and cheerfully put to sea in Christ's company, yea though we foresee a storm.

7. Christ was asleep in this storm; and here we are told that it was in the hinder part of the ship, the pilot's place: he lay at the helm, to intimate that, as Mr. George Herbert expresses it,

He had a pillow there, such a one as a fisherman's ship would furnish him with. And he slept, to try the faith of his disciples and to stir up prayer: upon the trial, their faith appeared weak, and their prayers strong. Note, Sometimes when the church is in a storm, Christ seems as if he were asleep, unconcerned in the troubles of his people, and regardless of their prayers, and doth not presently appear for their relief. Verily he is a God that hideth himself, Isa. xlv. 15 . But as, when he tarries, he doth not tarry ( Hab. ii. 3 ), so when he sleeps he doth not sleep; the keeper of Israel doth not so much as slumber ( Ps. cxxi. 3, 4 ); he slept, but his heart was awake, as the spouse, Cant. v. 2 .

8. His disciples encouraged themselves with their having his presence, and thought it the best way to improve that, and appeal to that, and ply the oar of prayer rather than their other oars. Their confidence lay in this, that they had their Master with them; and the ship that has Christ in it, though it may be tossed, cannot sink; the bush that has God in it, though it may burn, shall not consume. Cæsar encouraged the master of the ship, that had him on board, with this, Cæsarem vehis, et fortunam Cæsaris—Thou hast Cæsar on board, and Cæsar's fortune. They awoke Christ. Had not the necessity of the case called for it, they would not have stirred up or awoke their Master, till he had pleased ( Cant. ii. 7 ); but they knew he would forgive them this wrong. When Christ seems as if he slept in a storm, he is awaked by the prayers of his people; when we know not what to do, our eye must be to him ( 2 Chron. xx. 12 ); we may be at our wits' end, but not at our faith's end, while we have such a Saviour to go to. Their address to Christ is here expressed very emphatically; Master, carest thou not that we perish? I confess this sounds somewhat harsh, rather like chiding him for sleeping than begging him to awake. I know no excuse for it, but the great familiarity which he was pleased to admit them into, and the freedom he allowed them; and the present distress they were in, which put them into such a fright, that they knew not what they said. They do Christ a deal of wrong, who suspect him to be careless of his people in distress. The matter is not so; he is not willing that any should perish, much less any of his little ones, Matt. xviii. 14 .

9. The word of command with which Christ rebuked the storm, we have here, and had not in Matthew, v. 39 . He says, Peace, be still — Siopa, pephimoso — be silent, be dumb. Let not the wind any longer roar, nor the sea rage. Thus he stills the noise of the sea, the noise of her waves; a particular emphasis is laid upon the noisiness of them, Ps. lxv. 7, and xciii. 3 , 4 . The noise is threatening and terrifying; let us hear no more of it. This is, (1.) A word of command to us; when our wicked hearts are like the troubled sea which cannot rest ( Isa. lvii. 20 ); when our passions are up, and are unruly, let us think we hear the law of Christ, saying, Be silent, be dumb. Think not confusedly, speak not unadvisedly; but be still. (2.) A word of comfort to us, that, be the storm of trouble ever so loud, ever so strong, Jesus Christ can lay it with a word's speaking. When without are fightings, and within are fears, and the spirits are in a tumult, Christ can create the fruit of the lips, peace. If he say, Peace, be still, there is a great calm presently. It is spoken of as God's prerogative to command the seas, Jer. xxxi. 35 . By this therefore Christ proves himself to be God. He that made the seas, can make them quiet.

10. The reproof Christ gave them for their fears, is here carried further than in Matthew. There it is, Why are ye fearful? Here, Why are ye so fearful? Though there may be cause for some fear, yet not for fear to such a degree as this. There it is, O ye of little faith. Here it is, How is it that ye have no faith? Not that the disciples were without faith. No, they believed that Jesus is the Christ, the Son of God; but at this time their fears prevailed so that they seemed to have no faith at all. It was out of the way, when they had occasion for it, and so it was as if they had not had it. " How is it, that in this matter ye have no faith, that ye think I would not come in with seasonable and effectual relief?" Those may suspect their faith, who can entertain such a thought as that Christ careth not though his people perish, and Christ justly takes it ill.

Lastly, The impression this miracle made upon the disciples, is here differently expressed. In Matthew it is said, The men marvelled; here it is said, They feared greatly. They feared a great fear; so the original reads it. Now their fear was rectified by their faith. When they feared the winds and the seas, it was for want of the reverence they ought to have had for Christ. But now that they saw a demonstration of his power over them, they feared them less, and him more. They feared lest they had offended Christ by their unbelieving fears; and therefore studied now to give him honour. They had feared the power and wrath of the Creator in the storm, and that fear had torment and amazement in it; but now they feared the power and grace of the Redeemer in the calm; they feared the Lord and his goodness, and it had pleasure and satisfaction in it, and by it they gave glory to Christ, as Jonah's mariners, who, when the sea ceased from her raging, feared the Lord exceedingly, and offered a sacrifice unto the Lord, Jon. i. 16 . This sacrifice they offered to the honour of Christ; they said, What manner of man is this? Surely more than a man, for even the winds and the seas obey him.

35. And the same day-- on which He spoke the memorable parables of the Mr 4:1-32 , and of Mt 13:1-52 .

when the even was come-- (See on Mr 6:35 ). This must have been the earlier evening--what we should call the afternoon--since after all that passed on the other side, when He returned to the west side, the people were waiting for Him in great numbers ( Mr 4:21 ; Lu 8:40 ).

he saith unto them, Let us pass over unto the other side-- to the east side of the lake, to grapple with a desperate case of possession, and set the captive free, and to give the Gadarenes an opportunity of hearing the message of salvation, amid the wonder which that marvellous cure was fitted to awaken and the awe which the subsequent events could not but strike into them.

36. And when they had sent away the multitude, they took him even as he was in the ship-- that is, without any preparation, and without so much as leaving the vessel, out of which He had been all day teaching.

And there were also with him other little ships-- with passengers, probably, wishing to accompany Him.

37. And there arose a great storm of wind-- "a tempest of wind." To such sudden squalls the Sea of Galilee is very liable from its position, in a deep basin, skirted on the east by lofty mountain ranges, while on the west the hills are intersected by narrow gorges through which the wind sweeps across the lake, and raises its waters with great rapidity into a storm.

and the waves beat into the ship-- kept beating or pitching on the ship.

so that it was now full-- rather, "so that it was already filling." In Matthew ( Mt 8:24 ), "insomuch that the ship was covered with the waves"; but this is too strong. It should be, "so that the ship was getting covered by the waves." So we must translate the word used in Luke ( Lu 8:23 )--not as in our version--"And there came down a storm on the lake, and they were filled [with water]"--but "they were getting filled," that is, those who sailed; meaning, of course, that their ship was so.

38. And he was in the hinder part of the ship-- or stern.

asleep on a pillow-- either a place in the vessel made to receive the head, or a cushion for the head to rest on. It was evening; and after the fatigues of a busy day of teaching under the hot sun, having nothing to do while crossing the lake, He sinks into a deep sleep, which even this tempest raging around and tossing the little vessel did not disturb.

and they awake him, and say unto him, Master-- or "Teacher." In Luke ( Lu 8:24 ) this is doubled--in token of their life-and-death earnestness--"Master, Master."

carest thou not that we perish?-- Unbelief and fear made them sadly forget their place, to speak so. Matthew ( Mt 8:25 ) has it, "Lord, save us, we perish." When those accustomed to fish upon that deep thus spake, the danger must have been imminent. They say nothing of what would become of Him, if they perished; nor think, whether, if He could not perish, it was likely He would let this happen to them; but they hardly knew what they said.

39. And he arose, and rebuked the wind-- "and the raging of the water" ( Lu 8:24 ).

and said unto the sea, Peace, be still-- two sublime words of command, from a Master to His servants, the elements.

And the wind ceased, and there was a great calm-- The sudden hushing of the wind would not at once have calmed the sea, whose commotion would have settled only after a considerable time. But the word of command was given to both elements at once.

40. And he said unto them, Why are ye so fearful?-- There is a natural apprehension under danger; but there was unbelief in their fear. It is worthy of notice how considerately the Lord defers this rebuke till He had first removed the danger, in the midst of which they would not have been in a state to listen to anything.

how is it that ye have no faith?-- next to none, or none in present exercise. In Matthew ( Mt 8:26 ) it is, "Why are ye fearful, O ye of little faith?" Faith they had, for they applied to Christ for relief: but little, for they were afraid, though Christ was in the ship. Faith dispels fear, but only in proportion to its strength.

41. And they feared exceedingly-- were struck with deep awe.