Annotations Upon the New Testament, Luke · Chapter 8
CHAP. VIII.
Verse 2. MAry called Magdalene] Her name was Mary, but she was married to a noble personage,Vide Cornel à Lap. a native of the Towne and Castle of Magdall, from whence she had her name of Magdalene, though her selfe was borne in Bethany.
Vers. 3. Which ministred unto him of their substance] These examples, say some, shew that the wife in some respect may dispose of goods without her husbands consent to good uses,Fieri potest ut Cuza Herodis procurator domino suo nimium similis consilio uxoris valdè fuerit contrarius: sed pia mulier obstaculum hoc zeli sui fervore & constantia superavit. Calvinus. Quòd quidam hinc argumentum petunt, licere uxoribus viros à fide alienos deserere, non video quid certi habeat. Credibilius aut uxorem dici quae vidna fuerit, aut maritum non alienum fuisse à pietate. Vt solet Deus rimul…s quibusdam in aulis alioqui nimium sibi praeclusas penetrare. Nam & in Neronis aula non defuere qui Christianismo faverent. Phil. 4.22. Grotius. for it is like Herods steward was of Herods mind. But all the shew of probability that can be shewed, that the wife of Chuzas ministred to Christ without her husbands consent is, that Ioanna is there said to be the wife of Chuza, Herods Steward. But first the phrase doth not imply that Chuza was then living. Secondly some gather, that this Steward was the Ruler, whose son Christ healed; who thereupon believed with all his house, Chemnit. Harm. Evang. cap. 33. Iohn 4.53. which if it were, then it cannot be doubted, but that his wife followed Christ with his good liking and consent. Chuza being Herods Steward, and so a man of great place, and publike imployment, might if he were then living, depute the managing of all affaires at home to his wife, Prov. 31.11. and so she might have at least a generall consent.
Vers. 13. In time of temptation fall away] Greek, opportunity of temptation, that is, (say some) when one is tempted by his darling sinne.
Historicall and Temporary faith may be lost but not saving faith.
Vers. 15. In an honest and good heart] Erasmus thinks it is an Hebraicall doubling, for very good, as Ier. 24.3. the Prophet calls figs good good, that is, very good. Others thinke it is a kind of speech used by the Greeks,Beza. and fetcht from the very secrets of Philosophie, although the common people usually had it in their mouth; Because there are some externall goods of fortune, as they call them, others of the body, and others of the mind. The Graecians call a man adorned with all these foreign is referred to the externall life, foreign to the true vertues of the mind.
foreign Haec vox Hellenistis frequens constantiam illam denotat quae inter adversa durat spe meliorum. Grotius.Bring forth fruit with patience] Or as the Greek word may bear, in expectation or tariance, viz. for the fit season.
Vers. 23. A storme of winde] foreign. It is not properly one winde,Aristot. dicit foreign esse ventum violentum qui infernè sursum versus repente convolvitur. but a conflict of many windes; the LXX. use it 38. Iob. 1.
Vers. 25. Where is your faith] Or as the Greek Article intendeth, Where is that your faith? Vbi est illa fides vestra? Tolet. Comment. in hunc loc. that measure and degree of faith, which you have shewed to be in mee.
Vers. 29. It had caught him] foreign he made him run violently, as the horse when he is spurred. Beza.
Vers. 30. Legion] A Legion in the warres contains above 6000. footmen, and 700. horsemen.Quod vocabulum recentiores Graeci mutuati sunt à Latino Legio. Fuit autem Legio apud Romanos agmen militare, constans Hesychio autore, viris sexies mille sexcentis sexaginta sex. Secundum Suidam sunt sexies mille milites. Legio in summum (inquit Varro) Constiterit duodecies millibus quingentis militibus, ut ut autem nume rarentur milites veterum Legionum apud Romanos, Diabolus hic ipse reddit rationem nominis, quia multi sumus. Quia enim tunc temporis Romanae legiones in Syria & Iudaea, hinc inde in praesidiis dispositae, & omnibus nomen illud non tantum notum sed & formidabile erat, ideo illud ipse sibi assumpsit. Chemit.
Vers. 31. That he would not command them to goe out into the deep] foreign bottomlesse deep, because there nocendi & perdendi potestas auferetur. See Beza and Grotius.
We may find three notable evidences of Satans limited power in this one history of the man possessed in the region of the Gadarens. 1. In that he begs leave to enter into the Swine, he that afterward boasts that all the world was his, and all the Kingdomes thereof, hath not power over a vile Swine. Secondly, as soon as he enters into the Swine, he presently carries them headlong into the Sea, why did he not so to the man possessed? not for any love he bare to him more than to the Swine, but because he was limited by God. Thirdly, his name was Legion, there was a whole Legion of Devills in him, though such an army of them was in one poore man, yet they were not able to destroy and drown him as the Swine.
Vers. 38. Now the man out of whom the Devills were departed, besought him that he might be with him, but Iesus sent him away.] It is uncertaine why Christ refused to have this man his companion, unlesse that he expected a greater fruit of it, if he should be witnesse of so excellent and singular a benefit among the Gentiles,Calvin. which Marke and Luke witnesse to be done.
Vers. 39. Shew how great things God hath done unto thee] That Christ commands him to report it as the worke of God, not his, he did it to this end, that he might be accounted a true Minister and Prophet of God, and might obtain an authority of teaching, for so it behoved the rude people to be instructed by degrees,Calvin. to whom his divinity was not yet known.
Vers. 43. Spent all her living] Consumpsit foreign, she spent her whole life, that is, the goods which maintained her life, so Prov. 27.27.
Vers. 52. Bewailed her] The word signifies to beat and strike, and is transferred to the mournings and lamentations that are at burials, at which time men use such kind of behaviour.Camerarius in notis, rectè observat, verbum hoc habere significationem feriendi & caedendi, inque funeribus lugentium tales solent esse gestus. Apud LXX. in hac significatione verbum hoc legitur Creberrimè. Vide Gen. 22.2. & 50.10. 1 Sam. 25.1. 2 Sam. 7.12. Jer. 4.8. & 22.18. Quistorpius.