Matthew 8

II. The proper limits of the sabbath were from sun-set to sun-set. This is sufficiently intimated by St. Mark, when he saith, that when the sun was now set, they brought the sick to be healed: which they held unlawful to do while the sun was yet going down, and the sabbath yet present.

The Talmudic canons give a caution of some works, that they be not begun on the day before the sabbath, if they may not be ended and finished, while it is yet day: that is (as they explain it), while the sun is not yet set. He that lights a [sabbath] candle, let him light it while it is yet day, before sun-set. "On the sabbath-eve it is permitted to work until sun-set." The entrance of the sabbath was at sun-set, and so was the end of it.

III. After the setting of sun, a certain space was called Bin Hashmashuth: concerning which these things are disputed; "What is Bin Hashmashuth? R. Tanchuma saith, It is like a drop of blood put upon the very edge of a sword, which divides itself every where. What is Bin Hashmashuth? It is from that time when the sun sets, whilst one may walk half a mile. R. Josi saith, Bin Hashmashuth is like a wink of the eye," &c. Bin Hashmashuth properly signifies, between the suns: and the manner of speech seems to be drawn thence, that there are said to be two sun-sets. Concerning which, read the Glosser upon Maimonides. Where thus also Maimonides himself: "From the time that the sun sets till the three middle stars appear, it is called between the suns: and it is a doubt whether that time be part of the day or of the night. However, they every where judge of it to render the office heavy. Therefore, between that time they do not light the sabbatical candle: and whosoever shall do any servile work on the sabbath-eve, and in the going out of the sabbath, is bound to offer a sacrifice for sin." So also the Jerusalem Talmudists in the place last cited: "Does one star appear? Certainly, as yet it is day. Do two? It is doubted whether it be day. Do three? It is night without doubt." And a line after; "On the sabbath-eve, if any work after one star seen, he is clear: if after two, he is bound to a sacrifice for a transgression; if after three, he is bound to a sacrifice for sin. Likewise, in the going out of the sabbath, if he do any work after one star is seen, he is bound to a sacrifice for sin; if after two, to a sacrifice for transgression: if after three, he is clear."

Hence you may see at what time they brought persons here to Christ to be healed, namely, in the going out of the sabbath; if so be they took care of the canonical hour of the nation, which is not to be doubted of.

17. That it might be fulfilled which was spoken by Esaias the prophet, saying, Himself took our infirmities, and bare our sicknesses.

[Himself took our infirmities.] Divers names of the Messias are produced by the Talmudists, among others "The Rabbins say, His name is, 'The leper of the house of Rabbi': as it is said, Certainly he bare our infirmities," &c. And a little after, "Rabh saith, If Messias be among the living, Rabbenu Haccodesh is he." The Gloss is, "If Messias be of them that are now alive, certainly our holy Rabbi is he, as being one that carries infirmities," &c. R. Judah, whom they called 'the Holy,' underwent very many sicknesses (of whom, and of his sicknesses, you have the story in the Talmud, "thirteen years Rabbi laboured under the pain of the teeth," &c.); because of which there were some who were pleased to account him for the Messias; because, according to the prophets, Messias should be 'a man of sorrows': and yet they look for him coming in pomp.

This allegation of Matthew may seem somewhat unsuitable and different from the sense of the prophet: for Isaiah speaks of the Messias carrying our infirmities in himself; but Matthew speaks concerning him healing them in others: Isaiah of the diseases of the soul (see 1 Peter 2:24); Matthew of the diseases of the body. But in this sense both agree very well, that Christ's business was with our infirmities and sorrows, and he was able to manage that business: his part was to carry and bear them, and in him was strength and power to carry and bear them. In this sense, therefore, is Matthew to be understood; he healed the demoniacs and all diseased persons with his word, that that of Isaiah might be fulfilled, He it is who is able to bear and carry our sorrows and sicknesses. And so, whether you apply the words to the diseases of the mind or the body, a plain sense by an equal easiness does arise. The sense of Isaiah reacheth indeed further; namely, That Messias himself shall be a man of sorrows, &c., but not excluding that which we have mentioned, which Matthew very fitly retains, as excellently well suiting with his case.

28. And when he was come to the other side into the country of the Gergesenes, there met him two possessed with devils, coming out of the tombs, exceeding fierce, so that no man might pass by that way.

[Into the country of the Gergesenes.] In Mark and Luke it is, of the Gadarenes, both very properly: for it was the city Gadara, whence the country had its name: there was also Gergasa, a city or a town within that country; which whether it bare its name from the ancient Canaanite stock of the Gergashites, or from the word Gargushta, which signifies clay or dirt, we leave to the more learned to discuss. Lutetia, [Paris], a word of such a nature, may be brought for an example.

[Two possessed with devils coming out of the tombs, &c.] "These are the signs of a madman. He goes out in the night, and lodges among the sepulchres, and teareth his garments, and tramples upon whatsoever is given him. R. Houna saith, But is he only mad in whom all these signs are? I say, Not. He that goes out in the night is condriacus, hypochondriacal. He that lodgeth a night among the tombs burns incense to devils. He that tears his garments is melancholic. And he that tramples under his feet whatsoever is given him is cardiacus, troubled in mind." And a little after, "one while he is mad, another while he is well: while he is mad, he is to be esteemed for a madman in respect of all his actions: while he is well, he is to be esteemed for one that is his own man in all respects." See what we say at chapter 17:15.

30. And there was a good way off from them an herd of many swine feeding.

[A herd of many swine feeding.] Were these Gadarenes Jews, or heathens?

I. It was a matter of infamy for a Jew to keep swine: "R. Jonah had a very red face, which a certain woman seeing said thus, Seignior, Seignior, either you are a winebibber, or a usurer, or a keeper of hogs."

II. It was forbidden by the canon: "The wise men forbade to keep hogs anywhere, and a dog, unless he were chained." Hogs upon a twofold account: 1. By reason of the hurt and damage that they would bring to other men's fields. Generally, "the keeping smaller cattle was forbid in the land of Israel"; among which you may very well reckon hogs even in the first place: and the reason is given by the Gemarists, "That they break not into other men's grounds." 2. The feeding of hogs is more particularly forbidden for their uncleanness. It is forbidden to trade in any thing that is unclean.

III. Yea, it was forbid under a curse: "The wise men say, Cursed is he that keeps dogs and swine; because from them ariseth much harm."

"Let no man keep hogs anywhere. The Rabbins deliver: When the Asmonean family were in hostility among themselves, Hyrcanus was besieged within Jerusalem, and Aristobulus was without. The besieged sent money in a box let down by a rope; and they which were without bought with it the daily sacrifices, which were drawn up by those that were within. Among the besiegers there was one skilled in the Greek learning, who said, 'As long as they thus perform the service of the Temple, they will not be delivered into your hands.' The next day, therefore, they let down their money, and these sent them back a hog. When the hog was drawing up, and came to the middle of the wall, he fixed his hoofs to the wall, and the land of Israel was shaken, &c. From that time they said, 'Cursed be he who keeps hogs, and cursed be he who teacheth his son the wisdom of the Greeks.'" This story is cited in Menachoth.

Therefore you will wonder, and not without cause, at that which is related in their Talmud: "They said sometimes to Rabh Judah, There is a plague among the swine. He therefore appointed a fast." What! is a Jew concerned for a plague among swine? But the reason is added: "For Rabh Judah thought that a stroke laid upon one kind of cattle would invade all."

You may not, therefore, improperly guess, that these hogs belonged not to the Jews, but to the heathen dwelling among the Gadarene Jews; for such a mixture was very usual in the cities and countries of the land of Israel. Which we observe elsewhere of the town Susitha or Hippo, but some small distance from Gadara.

Or if you grant that they were Jews, their manners will make that opinion probable, as being persons whose highest law the purse and profit was wont to be. Since brawn and swine's flesh were of so great account with the Romans and other heathens, there is no reason to believe that a Jew was held so straitly by his canons, as to value them before his own profit, when there was hope of gain.