of great and exalted earthly persons. The ideas by which they are actuated are reflected in whatsoever they do, and very frequently the most insignificant circumstances assume a noble character under their influence. Such a symbolism of works expressly manifests itself in the ministry of the old prophets (comp. Jerem. xiii. 1 sqq., Ezek. xii. 1 sqq., xxiv. 1 sqq.) Among the acts of Jesus this characteristic manifests itself in a manner not to be mistaken in the cursing of the fig tree (Matth. xxi. 18 sqq.), which, without such an assumption, would present difficulties not easily to be solved. But the advantages and prerogatives of such a language of actions force themselves spontaneously upon the reader's mind; under the predominant rule of the imagination and the feelings, which always take place in the imperfectly developed mind of the unreflecting, a living, concrete fact produces a much greater result than mere abstract reasoning. In the question: Wherein is contained the significancy of this particular occurrence, we are met by the circumstance that an occurrence similar to that which here opened the way for a nearer connection between St Peter and our Redeemer, likewise closes it at last (John xxi.) We thus meet with a symbolic sign of the future spiritual ministry of St Peter, who is therein regarded as the representative of the apostolic body, at the commencement and at the conclusion of the dwelling in earthly communion of St Peter with his Lord. In the text: on (wygav avgúrous, "thou shalt be a capturer of men" (instead of which we find both in St. Matth. iv. 19, and in St Mark i. 17, the words: toińow iμãs àλieîs ágú, "I will make you fishers of men"), is formed by the notion of conquering for himself not only the point of compari

rogemus ipsa miracula, quid nobis loquantur de Christo, habent enim, si intelligantur, linguam suam. Nam quia ipse Christus verbum est, etiam factum verbi verbum nobis est. "Let us ask the miracles themselves what they can speak to us concerning Christ, for they have, if they be understood, their own peculiar language. For, seeing that Christ himself is the word, the act of the word also is a word to us." (Tract. xxiv. in Joann. Opp. vol. iii. p. 349, Edit. Bened.) Compare with these words the fine passage from Hamann's works (vol. i. p. 50), who, completely independent of this father of the church, and taught by the Spirit that teaches at all times, and in all climates or regions, one and the same truth, thus writes: "Every biblical narrative bears the image of man, a body which is but vain dust and ashes, this is the literal sense; but it likewise contains a soul, the breath of God, the Life and the Light, that shines in the darkness, and the darkness comprehendeth it not."

son with the spiritual ministry of the apostles, but it is evident that likewise other spiritual allusions here offer themselves. In the first place, the idea of catching comprehends the relative position of a known person to one unknown, and of the latter being overcome by the former. The same idea presents itself in the relative position of the apostles (as the representatives of the Baría, "kingdom") to the xóoμos, "world." Whilst the former represent the more exalted life-bestowing principle, the members of the zoopos, "world," occupy the position of those who are unacquainted with the nature of the more exalted life. And, in the second place, the figurative view of the fishing refers to the transference of those that have become believers, from their old element of life, into the pure sacred element of the Gospel, a view which is brought prominently forward in the hymn which is ascribed to Clemens of Alexandria, and which runs thus:

Zwreg 'Inoou ̓Αλιεῦ μερόπων Τῶν σωζομένων Πελάγους κακίας Ἰχθῆς ἁγνοὺς Κύματος ἐχθροῦ

Γλυκερῇ ζωῇ δελεάζων

Saviour Jesus—
Fisher of men,
Of the saved ones;

From the sea of sin

The sacred fish

From the inimical billow

Making a bait for them with thy sweet life.

Allusions to this transition from the former, i.e. old element of life, into the new one of Christianity, are very frequently met with in the most remote periods of the Christian church, wherein the term iz, "fish," is used when speaking of Christians. (Comp. Suiceri Thes. eccl. s. v. ahús, "a fisherman"). Even in àñieús, the Old Testament are already contained the elements of this comparison, see Jerem. xvi. 16, where it is said in the first hemistich, according to the Septuagint, ἰδοὺ ἐγὼ ἀποστέλλω τοὺς ἁλιεῖς τοὺς πολλοὺς, λέγει κύριος, καὶ ἁλιεύσουσιν αυτούς, “ Behold, I will send forth the many fishers, saith the Lord, and they shall fish them." Parallel therewith is the passage contained in the second hemistich, ἀποστέλλω τοὺς πολλοὺς θηρευτὰς καὶ θηρεύσουσιν abrous, "I will send forth the many hunters, and they shall hunt them."

Ver. 11. This wondrous occurrence drew closer the bond that held together the Redeemer and his disciples; they forsook their earthly pursuits, and, following after Christ, they chose the spiritual calling, which he had pointed out to them, in its analogy

with the external one which they had formerly pursued. But the terms, apiva, "to leave," and axoλovéñ, "to follow," must not be viewed merely as an external act, but pre-eminently as an internal process, of which the external one only formed the visible impress. The power of the higher life in Christ which had laid hold upon them, spiritually freed them from their earthly fetters, and enchained them, by means of invisible bonds, to their master. As to the external view, they returned, even at a subsequent period, to their daily occupations (comp. on John xxi. 3 sqq.).

§ 9. JESUS STILLS THE TEMPEST On the sea.

(St Matth. viii. 18-27; St Mark iv. 35—41; St Luke viii. 22—25.)

According to St Matthew and St Mark, the following event succeeds immediately to the cure of the mother-in-law of St Peter (év éxεívη Ty nμéga, "on the same day"); in St Luke, on the con(ἐν ἐκείνῃ τῇ ἡμέρα, trary, this occurrence stands in a completely different connection, and is only connected by means of the loose formula, vặ τῶν ἡμερῶν, on one of those days," with that which precedes it. The first verses of this section of St Matth. (viii. 19, 22) are, moreover, parallel to a passage of St Luke (ix. 57 sqq.), which is separated from the former (viii. 22 sqq.) by a large intermediate space. Since we have seen above (Luke iv. 42 sqq.; v. 1 sqq.), that, according to St Luke, even in as immediate a manner as in St Matthew and St Mark, the narrative of stilling of the tempest on the sea, so, in like manner, the section of St Luke, which we have just now explained, succeeds the narrative of the cure of the mother-in-law of St Peter; but as, according to all the three Evangelists, the stilling of the tempest is followed by the cure of the Gergesene, with an accurate agreement as to time and place, hence have we here a new and striking instance of the uncertainty involved in every attempt to bring together, into a chronological whole, the isolated features of this section from out the various narratives of the Evangelists. The words of St Matthew viii. 19-22 form, moreover, rather an introduction, than a portion of the connected course of the narrative. St Luke has treated them, in a subsequent chapter, (ix. 57 sqq.) in a more complete connexion, and with further internal improvement; we therefore defer our exposition of this

passage, until we come to treat of the concluding verses of that chapter. St Matthew seems to have placed it here, in this section which treats of the miraculous acts of Jesus, in order to render the more forcibly prominent the contrast therein existing to the all-commanding will of Jesus, and in order to clearly point out that the greatness of the requisition to follow him who had no place whereon to lay down his head becomes, in its turn, mitigated by the fact, that the same person had the full command of the elements. With regard to the action itself, it introduces the Redeemer in a new light as the ruler of nature, and, in fact, as the stiller and calmer of her convulsions and spasms. Sin, which in its fearful efficacy has disturbed even the physical portion of existence, is hereby represented as subdued by the Prince of Peace, in the most varied forms of its outward manifestation, (Jes. ix. 6). In so far as that which is external forms everywhere a mirror reflecting that which is internal, this and similar events recorded in the Gospel-history, express the analogous ministry of the Redeemer, in the agitated world of the internal life of man. (Comp. on Matthew xiv. 21, 22). The Redeemer, with the party of his disciples in a ship, tossed about by the waves of the sea, is a natural representation of the ark, with the representatives of future or regenerating humanity; and the type of the church in its relative position to the πέλαγος κακίας, "sea of evil," in the xóouos, "world."

Ver. 23, 24. Our Lord having determined to cross over to the eastern coast of the lake, (ver. 18,) went on board the ship, and fell fast asleep. The careful Evangelist St Mark depicts this scene with more minuteness, for, he in one place remarks, that in company with this vessel, many other barks crossed the sea at the same time (iv. 36), and in another verse he depicts the exact position in which the Redeemer had laid himself down. (He was sleeping on the giuva, the "poop, or stern," [the hindmost part of the ship, Acts of the Ap. xxvii. 29, 41,] with his head reclining on a pillow or cushion. Igoxspáλav is probably a prop or support of any kind; it signifies generally, in other cases, a cushion for the head). Whilst Jesus slept, there arose a sudden tempest. (Instead of haia, "tempest, whirlwind," of Luke and Mark, St Matthew has ouós, "a violent agitation," which properly speaking, signifies an earthquake, and thence a violent concussion. The Septuagint makes

use of it for y, "a whirlwind, a violent storm or tempest," 2 Kings ii. 1, 11.

=

Ver. 25, 26. Although of little faith, in so far as they feared to perish with the slumbering Redeemer (concerning boros, "of little faith," comp. on Matth. vi. 30), yet were they believing, inasmuch as they looked for their owingía, "deliverance," from the Lord; and not to put "their faith to shame," our Redeemer produced a complete calm. (rahv, "a calm," "tranquillity," Ps. cvii. 29, according to Symmachus.) That which appears very peculiar herein is, that the word of Jesus here appears not merely as controlling the irregular actions or commotions of the elements, as recalling the disturbed powers to unity and harmony; but that our Redeemer stills the waves by a direct address to the sea of these words, rúra, Tepiμwoo, "peace or silence, be still" (according to St Mark iv. 39). There can be no doubt but that this contains more than a mere oratorical personification. It expresses the looking upon nature as a living being, which is subject to Divine influences, as well as to those of the evil spirit. Perceiving in the confusions of nature the echoes of the universal disturbance of harmony, our Lord leads them back to their original source. (Concerning the Divine authoritative exclamation of the ira, "rebuking," comp. on Matth. viii. 30.-ów, "to stop the mouth, to muzzle, to hold one's peace" [1 Tim. v. 18], povoda, "to be dumb, silent."Korál, "to cease" nouzálw, “to be still," is used in speaking of the wind, Matthew xiv. 32; Mark vi. 51.)

Ver. 27. The more stupendous and externally striking the effects are of the power of the Redeemer, the more do they take hold on the mind of sensual man. Regarded as in and for themselves, the mysterious spiritual effects thereof are infinitely more sublime and mighty; they strike at the very root of sin, whereas in the former only the remotest echoes or secondary results thereof are touched.