(25) Decapolis.--The district so named was formed by the Romans on their first conquest of Syria, B.C. 65, and, speaking roughly, included a tract of country east and south-east of the Sea of Galilee. The ten cities from which the region took its name are given by Pliny (v. 18)--though with the reservation that the list was given differently by others--as Scythopolis, Hippos, Gadara, Pella, Philadelphia, Gerasa, Dion, Canatha, Damascus, and Raphana. Of these Gadara (Matthew 8:28; Mark 5:1; Luke 8:26), and in some MSS. of the first named passage, Gerasa, are the only two that occur in the Gospels. Damascus is prominent in the Acts, but the statement of Josephus (B. J. iii. 9, ? 7), that Scythopolis was the largest of the ten towns, makes it almost certain that he did not include Damascus in the list.

Verse 25. - The mention of the multitudes here serves as a transition to the sermon on the mount. The description of the con stituent paris of the multitudes is very similar to that found in Mark 3:7, 8, and is probably derived from the same source, Mark preserving in most respects the fuller form. Great multitudes; ὄχλοι πολλοί (not "many multitudes," but as plural of ὄχλος πολύς, Matthew 20:29); almost (Luke 5:15) peculiar to this Gospel (Matthew 8:1, where see note [18, Received Text; Matthew 12:15, Received Text]; Matthew 13:2; 15:30; 19:2). Decapolis. A kind of confederacy, originally of ten towns, the organization being apparently the work of Pompey. All were east of Jordan except Bethshan (Scythopolis). The names, as given in Pliny, are - Damascus, Philadelphia, Raphana, Scythopolis, Gadara, Hippus, Dium, Pella, Galasa (read Gerasa) , Kanatha. Schurer adds, Abila (not Abila of Lysanias) and Kanata (distinct from Kanatha) . These towns, like the great maritime cities, e.g. Joppa, and Caesarea Stratonis, were independent political communities, which - at least, after the time of Pompey - were never internally blended into an organic unity with the Jewish region, but were at most externally united with it under the same ruler" (Schurer, II. 1. p. 121). The population in them was chiefly heathen. Across Jordan; equivalent to Peraea, as in ver. 15 and Matthew 19:1, i.e. from Mount Hermon to the river Arnon (Weiss-Meyer); but according to Josephus ('Bell. Jud.,' 3:03. 3), between the rivers Jabbok and Amen (Alford). "The country east of Jordan was known as Peraea (the country beyond) in the wider sense, but Peraea proper was the small district extending from the river Amen (Mojib) to the Zerka, and now called Belka" (Socin's ' Baedeker,' p. 54). To the places mentioned here as those whence people came, Mark adds Idumaea; Mark and Luke add Tyre and Sidon.

4:23-25 Wherever Christ went, he confirmed his Divine mission by miracles, which were emblems of the healing power of his doctrine, and the influences of the Spirit which accompanied it. We do not now find the Saviour's miraculous healing power in our bodies; but if we are cured by medicine, the praise is equally his. Three general words are here used. He healed every sickness or disease; none was too bad; none too hard, for Christ to heal with a word. Three diseases are named; the palsy, which is the greatest weakness of the body; lunacy, which is the greatest malady of the mind; and possession of the devil, which is the greatest misery and calamity of both; yet Christ healed all, and by thus curing bodily diseases, showed that his great errand into the world was to cure spiritual maladies. Sin is the sickness, disease, and torment of the soul: Christ came to take away sin, and so to heal the soul.And there followed him great multitudes of people,.... Some on one account, and some on another; some out of good will, others out of ill will; some for the healing of their bodies, others for the good of their souls; some to see his miracles, others to hear his doctrine; and what with one and another, the concourse of people that followed him was greater than that which followed John. The Greek word for "multitude" is adopted into the Talmudic language, and is often used by the doctors; who have a tradition to this purpose, that , "there is no multitude less than sixty myriads" (o); but we are not to imagine, that when here, and elsewhere, a multitude is said to follow, or attend on Christ, that he had such a number of people after him as this; only that the number was very large. The places from whence they came are particularly mentioned, as "from Galilee"; where he had called his disciples, had been preaching the Gospel, and healing all manner of diseases; and therefore it is not to be wondered at that he should have a large number of followers from hence. This country was divided into (p) three parts:

"There was upper Galilee, and nether Galilee, and the valley from Capharhananiah and upwards: all that part which did not bring forth sycamine trees was upper Galilee, and from Capharhananiah downwards: all that part which did bring forth sycamine trees was nether Galilee; and the coast of Tiberias was the valley.''

Frequent mention is made in the Talmudic (q) writings of upper Galilee, as distinct from the other.

And from Decapolis; a tract of land so called, from the "ten cities" that were in it; and which, according to Pliny (r) were these following; Damascus, Opoton, Philadelphia, Raphana, Scythopolis, Gadara, Hippondion, Pella, Galasa, and Canatha; see Mark 5:20 "And from Jerusalem"; the metropolis of the whole land; for his fame had reached that great city, and there were some there, curious and desirous to see him, and hear him; though he was got into those distant and obscure parts.

And from Judea; from the other parts of it:

and from beyond Jordan; which was a distinct country of itself, known by the name of Peraea; so called, perhaps, from the word here translated, "from beyond". It is to be observed, that here are three countries distinctly mentioned, Galilee, Judea, and "beyond Jordan"; which was the division of the land of Israel; of these three lands the Talmudists often speak.

"It is a tradition of the Rabbins (s), that in three countries they intercalate the year; Judea, and beyond Jordan, and Galilee.''

Again (t),

"There are three lands, that are obliged to the removing of fruits; Judea, and beyond Jordan, and Galilee.''

Once more (u),

"There are three countries for celebration of marriages, Judea, and "beyond Jordan", and Galilee.''

The account which (w) Maimonides gives of these three countries is this;

"The land of Judea, all of it, the mountain, the plain, and the valley, are one country beyond Jordan, all of it, the plain of Lydda, and the mountain of the plain of Lydda, and from Betheron to the sea, are one country: Galilee, all of it, the upper and nether, and the coast of Tiberias, are one country.''

The country beyond Jordan was not so much esteemed as what was properly the land of Canaan, or Israel; for the Jews (x) say,

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