THtl GOSPEL ACCORDING TO MARK..
Or Mark, the writer of this Gospel, little is certainly known. He is eommonly si pposed to be the same that is several times mentioned ic the New Testament. He was not an apostle, or companion of the Lord Jesus, durinor his ministry, though some of the Fathers affirm that ho was one of the seventy disciples. This is improbable, as he is mentioned by Peter (1 Pet. v. 13) as his son; from which it is supposed that he was converted by the instrumentality of Peter.
From the New Testament, we learn that he was sister's son to Barnabas, (Col. iv. 10); and that his moiher's name was Mary, a pious womao in Jerusalem, at whose house the apostles and primitive Christians often assembled. Acts xii. 12,
His Hebrew name was John (Acts. xii. 12), and it is probable that he adopted a name better known, or more familiar, when he visited the Gentiles, a practice not uncommon in that age. He was at first the companion of Paul and Barnabas, in their journeys to propagate Christianity. Acts xiii. V. He chose not to attend them through their whole journey, but left them in Pamphylia, and probably returned to Jerusalem. Acts XV. 38. Probably at this time he was the companion of Peter, and travelled with him to Babylon. 1 Peter vi. 13. Afterwards he went with Barnabas to Cyprus. Acts xv. 39. Subsequently he went to Rome, at the express desire of Paul, in company with Timothy. 2 Tim. iv. 11. He remained at Rome while Paul was a captive there, but how long is uncertain. Col. iv. 10. Philemon 24. From Eusebius, Epiphanius, and Jerome, we hear that Mark went from Rome to Alexandria, in Egypt, where he planted a church, and died and was buried in the eighth year of the reign*f Nero, A. D. 64.
The time when this gospel was written is not certainly known. It is supposed to have been between the years 56 and 63. It is allowed by all, that it was written at Rome; of course, it was during the latter years of his life, after the apostles had left Judea. Mark xvi. 20. Mark was, for a considerable time, the companion of Peter. Though he had not himself been with the Saviour in his ministry, yet from his long acquaintance with Peter, he was familiar with the events of his life, and with his instructions. The uniform testimony of the Fathers is, that he was the interpreter of Peter, and that he wrote this Gospel under the eye of Peter, and with his approbation. It has come down to us, therefore, with the sanction of Peter's authority. Its right to a place among tlie inspired books has never been questioned. That it was written by Mark; that it was with Peter's approbation; that it was a record of the /«c/s which Peier stated in his ministry; and that it was therefore an inspired nook, has never been ques ioned.
rilUE ^eofinning of the gospel uf A Jesus Clirist, the^Son ot'God; 2 As it is written in the prophets, ''Behold, 1 send my messenger before thy face, which shall prepare thy way before thee. • 3 The 'voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight.
4 John ^ did baptize in the wilderness, and preach the baptism of ' repentance, for the remission ' of sins.
5 And there went out unto him all the land of Judea, and they of Jerusalem, and were all baptized of him in the river of Jordan, confessing/ their sins.
6 And John was clothed with camel's hair, and with a girdle of a skin about his loins; and he did eat locusts ^ and wild honey;
Mark
1. The heginning of the Gospel. The *ord gospel literally signifies good tidings, and panicukirly ihe good tidings respecting the way of salvation by the Lord Jesus Christ. Some have understood the word gospel here to mean history or life — the begiiming of the history, &LC. But Mark says nothing of the early life of the Saviour. It has reference ratiier to the preaching of John, an account of which immediately follows, and means tie beginning of the good news, or armun iation, respecting -he Messiah. It was very customary thus to prefix a title t • a book. If The San of God. This til ° was used here CO attract attention, aid secure the respect of those who rhould read this gospel. It is no common history. It does not recount the deeds of man — of a hero, or philosopher, but the doctrines and doings of TUK Son ok (Jud. The nis'.ory, therefore, commands respect.
cometh one mightier than I aftci me, the latchet of whose shoes 1 am not worthy to stoop down and unloose.
8 1 indeed have baptized you with water: but he shall baptize ' you with the Holy Ghost.
9 And it came to pass in those days, that Jesus came from Nazareth of Galilee, and was baptized ^ of John in Jordan.
10 And straightway coming up out of the water, he saw the heavens ' opened, and the Spirit, * like a dove, descending upon him:
11 And there came a voice from heaven, saying. Thou art my beloved Son, ' in whom I am well pleased.
12 Aird immediately the Spirit driveth him into the wilderness.
13 And "• he was there in the wilderness forty days, tempted of Satan; and was with the wild
2. — 3. As it is written in the prophets He mentions prophets here without spe cifying which. The places are found in Malachi iii. 1; and in Isa. xli. 3. See Note on Matt. iii. 3.
12 — 13. Mark here relates concisely what Matthew has recorded, more at length in ch. iv. M The Spirit drivelh The word driveth does not mean that he was compelled forcibly against hia will to go there, but that he was inclined to go there by the Spirit, or wa.= led there. The Spirit of God, for im portant purposes caused him to go. Compare Matt. ix. 25, where the same word is used in the original. ' Vnd when they were all put forth' — in Greek, all driven out. H And was with the wild beasts. This is added to show the desolation and danget of his dwcL a*9)
beasts; and the angels ministered into him.
14 Now after that John was put in prison, Jesus "came into Galilee, preaching the gospel ^ of the kingdom of God,
15 And saying, The time " is fulfi'led, and the kingdom of God is at nand; repent '' ye, and believe ' the gospel.
16 Now ^ as he walked by the sea of Galilee, he saw Simon, and Andrew his brother, casting a net into the sea: (for they were fishers.)
17 And Jesus said unto them. Come ye after me, and I will make you to become fishers of men.
18 And straightway they forsook their nets, and followed him.
ing there. In this place, sutrounded by such dangers, the temptations offered by Satan were the stronger. Amidst want, and perils, Satan might suppose he would be more easily seduced from God. But he trusted in his Father, and was alike delivered from dangers, from the wild beasts, and from the power of temptation; thus teaching us what to do in the day of danger and trial. IT A7id the angels ministered to him. From Luke iv. 2, we learn that in those days he did eat nothing. When Mark says, therefore, that the angeLs ministered to him, it means after the days of temptation had expired, as is said by Matthew iv. 11.
14. Now after that John, &c. John v/as imprisoned by Herod. Matt. xiv. 3. H Jesus came into Galilee. He left Judea, and went into the more retired country of Gahlee. He supposed that if he remained in Judea, Herod would also persecute him, and attempt his hfe. His time of death had not come; and he, therefore, prudently sought safely in retirement. Hence we may learn, that when we have great duties to perform for the church of God, we are not wantonly to endanger our lives. When we can secure them without a nacrifice of principle, we are to do it. See Matt. xxiv. IG.
tie further thence, he saw James the son of Zebedee, and John hia brother, 'vho also were in the ship mending their nets.
20 And straightway he called them: and they left theii father Zebedee in the ship with the hired servants, and went after him.
21 And they went into Capernaum: and straightway on the sabbath-day he entered into the synagogue, and taught.
22 And s they were astonished at his doctrine: for he taught them as one that had authority, and not as the scribes.
23 And '' there was in their synagogue a man with an unclean spirit; and he cried out,
the time for the appearance of the Mes siah. The time so long foretold, has come. ^ The kingdom of God is at hand. See Notes on Matt. iii. 2. TT Repe7it ye. Exercise sorrow for sins, and turn from them. If And believe the gospel. Literally, trust in the gospel, or believe, the good tidings — to wit, respecting salvation. See Note, Matt iv. 17.
21. And they went into Capernaum. For the situation of Capernaum see Matt. iv. 13. IT Straightway. Iinmediately. On the folbwing Sabbath. IT The Syjiagogue. See Note, Matt, iv. 23. il And taught. In the synagogue, the presiding elder, after reading the scriptures, invited any who chose, to address the people. Acts xiii. 15. Though our Saviour was not a priest of the Levitical order, or an officer of the synagogue, yet we hnd him often availing himself of this privilege, and deUvering his doctrines to the Jews.
22. He taught them as one that had authority, &c. See Note, Matt. \'ii. 29.
23. A man with an unclean spirit. See Matt. iv. 24. It is probable that this man had lucid intervals, or ho would not have been admitted into thp
24 Saying, Let us alone; what have we to do with thee, thou Jesus of Nazareth? art thou come to destroy us 1 I know thee who thou art, the Holy One of God.
;25 And Jesus rebuked him, saying. Hold thy peace, and come out of him.
26 And when the unclean spirit had torn him, and cried with aloud 'oice, he came out of him.
synac,oguo. \V hile there one of his fits came on, and he suddenly cried out.
24. Let us alone. Though but 07ie impure spirit is mentioned as possessing this man, yet thai spirit speaks also in the name of others. They were leagued together in the work of evil, and this one knew that if hewas punished others would also share the same fate. H What have we to do with thee? This seems to mean, ' Have we injured thee?' or we have done nothing to injure thee. See I Kings xvii. 18. By this the spirit meant to say that if Jesus cast iiim out, he would use an improper interference. But this was untrue. 4'he possession of the man was a direct assault on God, and his works. Jesus came to destroy the works of the devil, and he had a right, therefore, to liberate ihe captive, and to punish him who bad possessed him. So Satan still con-.«idcrs it an infringement of his rights, when God frees a sinner from bondage, and destroys his influence over the soul. So he still pleads, to be let alone, and to be sufl'ered to lead men captive at his will. IT Art thou come to destroi/ us? Implying that this could not be the intention of the benevolent Messiah; that to be cast out of that man would, in fact, be his destruction, and that, therefore, he might be suffered still to remain. Or miplying, as in Matt. viii. 29, that the time of their destruction had not come, and that he ought not to destroy them before that. ^ / know thee, &c. Evil spirits seem to have been acquainted at once with the Messiah. Besides they had learned from Ills miracles that he was the Messiah, and had power over them. H The Holy One of God. The Messiah. See Dan. LX. 24. He is called the Holy One of God, because, 1st. He was eminently pure. 2d. Because he was the only begotten Son of God — equal with the
27 And they were all amazed, insomuch that they questi'Dned among themselves, saving, What thing is th.^ '^ ■A't.a'v ^'.e,v doctrine is thisl for with authority coinmandeth he even the unclean spirits, and they do obey him.
28 And immediately his fame spread abroad throughout ali tlii? region round about Galilee.
Father. And, 3d. Because he was anointed, or set apart to the work of the Messiah, the mediator between God and man.
25. And Jesus rchukcd him. Chode him, or commanded him, with a threatening, to be still. This was not the inan that he rebuked, but the spirit, for he instantly commanded the same being to come out of the man. In all this Jesus did not once address the man. His conversation was with the evil spirit; proving conclusively that it was not a mere disease, or derangement — for how could the Son of God hold converse with disease, or delirium — but that he conversed with a being, who also conversed, reasoned, cavilled, felt, resisted, and knew him. There are therefore evil spirits; and those spirits have taken possession of men, "i Hold thy peace. Greek. Be muzzled. Restrain thyself Cease from complaints, and come out of the man. This was a very signal proof of the power of Jesus, to be able by a word to silence an evil angel, and against hi? will to compel him to leave a man whom he delighted to torment.
26. And when the unclean.•spirit, &c. Still malignant, though doomed to obey, submitting because he was obliged to, not because he chose — he exerted hi% last power, inflicted all the pain he could, and then bowed to the Son of God, and came out. This is the nature of an evil disposition. Though compelled to obey; though jireveniec by the command and Providence of God from doing what it would, yet in seeming to obey, it docs all the ill ii can, and makes even the appearance of obedience the occasion for increased crime and mischief
27 — 28. And they were all amazed, (fee. The power of casting out devils was to them new. It was done by s
29 And " forthwith, when they were come out of the synagogue, tliey entered into the house of Simon and Andrew, with James and John.
30 But Simon's wife's mother lay sick of a fever; and anon they teli him of her.
31 And he came, and took her by the hand, and lift her up; and immediately the fever left her, and she ministered unto them.
33 And at even, when the sun did set, they brought unto him all
word. He did it in his own name, and by his own authority. This proved that he was superior to all the unclean spirits. In consequence, his fame spread throughout all the country, and the impression became prevalent that he was the Messiah.
32—34. See Matt. viii. 16—17. And at even, when Ihe sun did set. See Note on Mart. viii.
34. And suffered tiot the devils to speak, because they knew him. They knew that he was the Messiah. If they had spoken, they would have made that known to the people. Jesus was not desirous, at that time, that that should be publicly known, or his name be blazoned abroad. The time had not come when he wished it to be promulgated, and he, therefore, imposed silence on the evil spirits.
35 — 37. And in the morning, risitig up a great while before day. Luke says dv. 42,) it was day. The passage in Mark means, in ihe original, not literally, a great while before day, but very early, or while there was yet much appearance of night. The place in Luke means at daybreak, at the beginning of day. Then also there is much appearance of night; and Luke and Mark, therefore, refer to the same lime — he- 'ore it was fully light, or just at daybreak. ^ And departed hito a solitary pliAf.e, in,< there prayed. Here observe, I'it, Tijii* the Saviour, though perfectly hoh, rxj^irdcd the duty of secret prayer that weie diseased, and them thai were possessed with devils.
33 And all the city was gathered together at the door.
34 And he healed many that were sick of divers diseases, and cast out many devils; and suffered not the devils to speak, ^ because they knew
35 And in the morning, rising up a great while before day, he went out, and departed intu a solitary place, and there prayed.
36 And Simon, and they that were with him, followed after him
1 or, to say that they knew him.
as of great importance. 2d. That ho sought a solitary place for it — far away from the world, and even his disciples, 3d. That it was early in the morning— the first thing after rising — always the best time, and a time when it should not be omitted. 4th. If Jesus prayed, how much more important is it for us! If he did it in ihe morning, how much more important is it for 7is, before the world gets po.3session of our thoughts; before Satan fills us with unholy feelings; when we rise fresh I'rom beds of repose, and while the world around us is still! David also thus prayed. Ps. v. 3. He that wishes to enjoy religion will seek a place of secret prayer in the morning. If that is omitted, all wdl go wrong. Our piety will wither. The world vvill fill our thoughts. Temptations will be strong. And through the day, we shall find it impossible to raise our feelings to a state of proper devotion. This will be found to be true, universally, that the religious enjoyment through the day, will be accordifig to the state of the heart in the morning; and can, therefore, be measured by our faithfvhiess in early secret prayer. How different too was tiie conduct of the Saviour from those who spend the precious hours of the morning in sleep! m He knew the value of the morning 1 hours; he rose while the world was still; he saw wlien the light spread abroad in the cast with fresh tokens of his Father's presence, and jomcd with the universal creation in offering praise to the every where present God.
37 And when they had found | If thou wilt, thou canst make me him, they said unto him, All me;» clean.
seek for thee.! 41 And Jesus, moved with con*
38 And he said unto them, Let passion, put forth his hai d, and
us go into the next towns, that I may preach there alfeo: for therefore ° came I forth.
39 And he preached in their synagogues throughout all Galilee, and cast out devils.
40 And * there came a leper to him, beseeching him, and kneeling down to him, and saying unto him, a Is.(jl.l,2 Jno.17.8. b Matt.8.2. Lu.5.12.
that were with him. The other apostles.
37. All men seek for thee. That is many men, or multitudes. The inquiry after him was general. They told him this evidently with a view to induce him to leave his place of retirement, and to prevail upon liim to appear publicly, to instruct the multitudes.
38. And he said unto them, &,c. This was said in answer to their implied request, that he would go and meet the multitudes. ' Since the an,\iety to hear the truth is so great; since such nmltitudes are waiting to hear the word, let us go into the ne.xt towns,' &c. If Next towns. Towns in the neighborhood or vicinity of Capernaum. He proposed to carry the gospel to them, rather than that multitudes should leave their homes and attend him in his ministry. ^Toimis. The word here rendered towns denotes places in size between cities and villages, or large places but without walls. IT For therefore came I forth. That is, came forth from God, or was sent by God. Luke says (iv. 43,) " for therefore am I sent." Compare John xvi. 2S. "I came forth from the Father, and am come iruo the world." The meaning of this verse, therefore, is, Bince multitudes press to hear the word, let us not remain here, but go into the neighboring towns also, foul was sent by God iiot to preach at Capernaum only, but throughout Judea, and it is, iheretore, improper to confine my la- Dors to this place.
touched him, and saith unto him, 1 will; be thou clean.
42 And as soon as he had spoken, immediately ' the leprosy departed from him, and he was cleansed.
43 And he straitly charged him, and forthwith sent him away;
44 And saith unto him. See thou say nothing to any man: but go
40 — 45. And there came a leper, &c. See Notes on Matt. viii. 1 — 4. 1i Knedvng down to him. He kneeled, and in clined his face to the ground, in token of deep humiliation, and earnest entreaty. Compare Luke v. 12. ^ If thou wilt. There was an acknowledgment of the Almighty power of Jesus, and an appeal to his benevolence. ^ Make me clean. Canst heal me of this loathsome and offensive disease; in the eye of the law justly regarded as unclean, and render me legally clean, and restore me to the privileges of the congregation, '^i And Jesus — touched him. It was by the law considered as uncleari to touch a leprous man. See Num. v, 2. The fact that Jesus touched hirt was evidence that the requisite powei had been already put forth to heal him; that Jesus regarded him as already clean. ^ I •will. Here was a most manifest proof of his divine power. None but God can work a miracle. Yet Jesus does it by his own will — by an e.\ertion of his own power. He was, therefore, divine. H See thou saij nothing to any man. The law of Moses required that the man who was healed of the leprosy should be pronounced clean by the priest, before he could he admitted again to the privileges of the congregation. Lev. xiv. Christ, though he had cleansed him, yet required him to be obedient to the law of the land to go at once to the priest, and not tt. maK.e delay by stopping to converse about his being healed. It was, also, possible that it he did not go at once, evil-tninded men would go liefore him and prejudice the priest, and prevent his declaring t'.-* heaJing to be thorough
Ihy way, shew thyse.f to the priest, and offer for thy cleansing those things " which Moses commanded, for a testimony ' unto them.
45 But he went out, and began to ' publish it much, and to blaze abroad the matter, insomuch that Jesus could no more openly enter into the city, but was without in desert places: and "^ they came to him from every quarter.
AND again he entered into Capernaum after some days; and because it was done by Jesus. It was further of importance that the priest should pronounce it to be a genuine cure, that there might be no cavils among the Jews, against its being a real miracle. "^ Offer — those things, &lc. Two birds, and cedar wood, and scarlet, and hyssop. And after eight days, two he-lambs, without blemish, and one ewe-lamb, and fine flour, and oil. Lev. xiv. 4, 10. ^ For a testimony unto than. Not to the priest, but to the people, that they may have evidence that It is a real cure. The testimony of the priest on the subject, would be decisive. 45. Began to publish it much. That is, the subject of his own cure. He was so deeply affected with it, and so much rejoiced, that he followed the natural dictates of his own feehngs, rather than the command of the Saviour. If Jesus could no more enter openly into the city. The word could, here, does not refer to any natural inability, or to any physical obstacle in his way, but only denotes that there was difficulty, or inconvenience, or impropriety, in his doing it then; that he judged it best 7iot then to enter into the city. The difficulty was, probably, that his being in the city drew such crowds of people as rendered it difficult to accommodate them, or 80 as to excite the opposition of civil 'ulers. IT The city. The city, or large town, where the leper was cured. The same reason for not entering that city applied, also, to others, so that he remained in the deserts, where the multitudes could come to him without any difficulty or opposition.
it •was noised that he was in tht house.
2 And straightway many were gathered together, insomuch thai there was no room to recei\e them, no, not so much as about the door: and he preached ' the word unto
3 And f they come unto him, bringing one sick of the palsy, which was borne of four.
4 And when they could not come nigh unto him for the press, they uncovered the roof where he was:
1. Into Capernaum. See Note, Malt iv. 13. ^ After some days. The number of days is not known. Probablj he remained long enough in the desetl to heal the sick that were brought to him, and to give instructions to the multitudes that attended his preaching. Capernaum was not the city mentioned in ch. i. 45, and it is probable that there was no difficulty in his remaining there and preaching. If ATid it was noised &c. He entered the city doubtless, privately; but his being there was soon known, and so great had his popularity become that multitudes pressed to hear
2. So muck as about the door. In the court or yard before the door. They could not get near enough to hear him. "If Preached the word unto them. The w,rd of God; the revelation or doctrine which he came to deliver, called the word; and the word of God, because it was spoken or revealed by God. Compare Acts vi. 2 — 7.
4. The press. The crowd, the mul titude of people. Jesus was, probably, in the large open area, or hall, in the centre of the house. See Note, Matt. ix. I — 8. The people pressed into that area, ar.d blocked up the door so that they could not have access to him ^ They uncovered the roof where he was See Note, Matt. L\. 2—8. Hou&ej were flat. In cities they joined each
and when they had broken it up, they let down the bed wherein the sick of the palsy lay.
5 When Jesus saw their faith, " he said unto the sick of the palsy, Son, thy sins be forgiven tiiee.
6 But there were certain of the scribes sitting there, and reasoning in their hearts,
7 Why doth this man thus speak blasphemies ] Who can forgive sins * but God only ]
8 And immediately, when Jesus perceived in his spirit that they so reasoned within themselves, he said unto tliem, Why reason ye these things in your hearts 1
9 Whether is it easier to say to the sick of the palsy, Thrj sins be forgiven thee; or to say, Arise, and take up thy bed, and walk?
10 But that ye may know that
other, and the roofs constituted an agreeable place for walking. It is not improbable that they ascended a neighboring house, and came over the hall, where Jesus was. They removed the curtain or awning, drawn over the area, where Jesus was, so that they might let the man down before him. If Whe7i they had broken it up. When they had removed the awning, and a part of the banisters, so that they could let the man down.
5. Their faith. Their confidence, or belief, that he could heal him. H Son. Literally child. The Hebrews used the words son and child, with a great latitude of signification. They were applied to children, to grand-children, to adopted children, to any descendants, to disciples, followers, young people, and to dependants. See Note, Matt. i. 1. In this place, it denotes affection, or kindness. It was a word of consolation—an endearing appellation, applied by the Saviour to the sick man, to show his compassion, to inspire confidence, and to assure him that he would heal him.
12. We never saw it on this fashion. Literally " wc never saw it so." We lever saw any thmg like th's.
the Son of man hath power on earth to forgive sins, (he saith to the sick of the palsy,)
11 I say unto thee, Arise, and take up thy bed, and go thy way into thine house.
12 And immediately he arose, took up the bed, and went forth before IheiTi all; insomuch that they were all amazed, and glorified God, saying. We •* never saw it on this fashion.
13 And he went forth again by the sea-side; and all the multitude resorted unto him, and he taught
14 And ' as he passed by, he saw Levi the son of Alpheus sitting ' at the receipt of custom, and said unto him, Follow me. And he arose and followed him.
15 And ^ it came to pass, that, as
13. By the sea-side. That is, by the sea of Tiberias, on the shore of which Capernaum was situated. See Note Matt. iv. 13.
14. Levi the so7i of Alpheus. The satne, undoubtedly, as Matthew, the writer of the Gospel. It was not uncommon among the Jews to have two names. If The receipt of custom. See Note, Matt. ix. 9.
15. Sat at meat in the house. The words, " at meat," are not in the original. The phrase means ' as he reclined at his meal — or as he was eating.' This feast was made by Matthew, in honour of the Saviour. See Luke v. 29. If Pub licans. See Note, Matt. v. 47. If Sinners. Sinners of abandoned character — of the same character that publicans commonly sustained — fit companions of publicans — great sinners. If There were many. That is, many disciples Their following him, leaving their homes, and going with him from place to place, was proof of their attachment to him. There is no doub', that otir Saviour, in the early part of his ministry, was extremely popular. Multitudes of the common people attended him, and gave conclusive evidence that they were liis real disciples. And i v^as
Jesus aat at meat in his house, many publ.cans ° and sinners sat also to- Ifether with Jesus and his disciples: for there were many, and they followed him.
16 And when the scribes and Pharisees saw him eat with publicans and sinners, they said unto his disciples, How is it that he eateth and drinketh with publicans and sinners ]
17 When Jesus heard it, he saith unto them, They * that are whole have no need of the physician, but they that are sick: I came not to call the righteous, but sinners ' to repentance.
IS And the disciples of John and of the Pharisees used to fast: and they come and say unto him, Wliy do the disciples of John and of the Pharisees fast, but thy disciples fast not ]
19 And Jesus said unto them. Can the children of the bride-chamber fast, while the bridegroom "* is
only after much opposition and ridicule from the rich, and the great, that he ever became unpopular among the people. Perhaps no preacher has ever attracted so universal attention, and produced so decisive effects on mankind, as our Lord did, in his personal ministry.
IS. And the dixciples of John and of the Pharisees used to fast. Were accustomed often to fast. Compare Luke V. 33, xviii. 12. IT And they come and say. The disciples of John came, IVIatt. i.x. 14.
23 — 28. See Matt. xii. 1—8. The corn-fields. The fields sown with grain, wheat, or barley. The word corn, in the Bible, refers only to grain of that kind, and never to maize or Indian-corn. Ti To pluck the ears of corn. They were hungry. See Matt. They, therefore, gathered the wheat, or barley, as they walked, and rubbed it in their hands to
with them? As lorg as they have the bridegroom with them, they cannot fast.
20 But the days will come when the bridegroom shall be taken away from them, and then ' shall they fast in those days,
21 No man also seweth a piece of ' new cloth on an old garment, else the new piece that filled it up taketh away froiiu the old, and the rent is made worse.
22 And no man putteth new wine into old bottles; else the new wine doth burst the bottles, and the wine is spilled, and the bottles will be marred -J but new wine must be put into new bottles.
23 And « it came to pass, that he went through the corn-fields on the sabbath-day; and his disciples began, as they went, to pluck * the ears of corn.
24 And the Pharisees said unto him, Behold, why do they on the sabbath-day that which is not lawful]
shell it, and thus to satisfy their appetite. Though our Lord was with them, and though lie had all things at his con trol, yet he suffered them to resort tc this method to supply their wants. When Jesus, thus with his disciples, suffered them to be poor, we may learn that poverty is not disgraceiul; that God often sufl^ers it for the good of hia people; and that he will lake care, in some vvay, that their wants shall be supplied. It was lawful for them thus to supply their wants. Though the pro perty belonged to another, yet the law of Moses allowed the poor to satisfy their wants when hungry. See Deut. xxiii. 2.5.
24. That which is not lawful. That is, that which they esteemed to be unlawful on the sahhath-day. It was made lawful by Moses, without any distinc tion of days, but Ihey had denied its lawfulness on the sabbath. Christ shows them, from their own law, that it was nst unlawful.
25 And lie said u: to them, Have ve never read what David did, " when he had need, and was an hungered, he, and they that were with him ]
96 How he went into the hnuse a 1 Sa.21.6.
26. Abiathar the priest. From 1 Sam. xxi. 1, it appears tiiat Abimeleck was high priest at the time here referred to. And from 1 Sam. xxiii. (i, it appears that Abiathar was the son of Abimeleck. Some difficuhy has been feh in recoiiciHng these accounts. The probable reason why Mark says it was in the days of Abiathar, is liiat Abiathar was better knov>rn than Abimelech. The son of tiie high priest was regarded as his successor, and was often associated with him in the duties of his office. It was not improper, therefore, to designate him as high priest, even during the lite of his father, especially as that was the name by which he was afterwards known. Abiathar, moreover, in the calamitous times when David came to the throne, left the interest of Saul, and fled to David, bringing with him the ephod, one of the peculiar garments of the hitrh Driest. For a long lime, during David's reign, he was high priest, and it became natural therefore to associate his name with that ol David; to speak of David as kingj, and Abiathar the high priest of his time. This will account for the fact that he was spoken of rather than nis father. At the same time this was strictly true, that this was done in the days of Abiathar, who was afterwards high priest, and was familiarly spoken of as such; as we say, that General Washington was present at the defea'. of Braddock. and saved his army; though the title of General did not belong to him till many years afterwards. ^ Sheio-bread. See Note, Matt. xii. 4.
27. The sabbath was made for man. For his rest from toil, his rest iVom the cares and anxieties of the world, to give an opportunity to call off his attention from earthly concerns, and to direct it to the affairs of eternity. It was a kind provision for man that he might refresh his body by relaxing hi^ labors; '.hat he might have undisturbed time to seek the consolations of religion to
of God in the days of Abiathar the high priest, and did eat the shewbread, * which is not lawful to eat but for the priests, and aave also to them which were with him 1
cheer him in the anxieties and sorrows of a troubled world; and that he might render to God that homage which is most justly due to him as the Creator, Preserver, Benefactor, and Redeemer of the world. And it is easily capable of proof, that no institution has been more signally blessed to man's welfare than the Christian sabbath. To that we owe, more than to any thing else, the peace and order of a civilized community. Where there is no sabbath, there is ignorance, vice, disor ler, and crime. On that iioly day, the poor, and the ignorant, as well as the learned, have undisturbed time to leani the requirements of religion, the nature of morals, the law of God, and the way of salvation. On that day, m in may offer his praises to the Great ( Jiver of all good, and in the sanctuary!»eek the blessing of Him whose favor is life. Where that day is observed in any manner as it should be, order prevails, morals are promoted, the poor are elevated in their condition, vice flies away, and the community puts on the appearance of neatness, industry, morality, and religion. The sabbaih was, therefore, pre-eminently intended for man's welfare, and the best interests of mankind demand that it should be sacred '.y regarded as an appointment of merciful heaven, intended for our best good; and, where improved aright, infallibly resulting in our tem|)oral and eternal peace. ^ Not man for the sabbath. Man was made frst, and then the sabbath w.is appointed fir his welfaie. Gen.ii. 1-3. The sabbaih was not Urst made or contemplated, and men the man made with reference to tha.. Since therefore, the sabbath was intended for man's real good, the law respecting it must not be inter|)reted so as to oppose his real welfare. It must be explained in consistency with a proper attention to the duties of mercy to the poor anci the sick, and to those in peril. It must be, however, in accordance with man'i real prood on the luhole. and with tha
sabbath was made for man, " and not * man for the sabbath:
28 Therefore ' the Son ol man is Lord also of the sabbath. CHAPTER III.
AND '' he entered again into the synagogue; and there was a man there which had a withered hand.
2 And they watched ' him wheher he would heal him on the sab-
law of God. The law of God contemplates man's real good on the whole; and we have no right, under the plea that the sabbath was made for man, to do any thing contrary to what the law of God admits. It would not be for our real good, but for our real and eternal injury, to devote the sabbath to vice, to labor, or to amusement.
4. Or to do evil? to save life, or to hill? It seems to have been a maxim with the Jews, that not to do good when we have an opportunity, was to do evil; 7iot to save life was to kill, or to be guilty of murder. If a man has an opportunity of saving a man's life when he is in danger, and does not do il, he is evidently guilty of his death. On this principle our Saviour puts this question to the Jews, whether it was better for him, having the power to heal this man, to do it, or to suffer him to remain in this suffering condition. And he illustrates it by an exainple, showing that in a matter of much less importance— tbat respecting their cattle — they would do on the sabbath just as he would if he should heal this man. The same remark may apply to all opportunities of doing good. " The ability to do good imposes an obligation to do it." Cct'on Mather. He that has the means Df feeding the hungry, and clothing the naked, and instructing the ignorant, and sending the gospel to the destitute, and that does it not, is gnilty; for he is practicall)- doing evil; he is su fering evils to exist which he might remove.
3 And he saith unto the man which had the withered hand. Stand forth.
4 And he saith unto them, Is it lawful to do good on the sabbalhdays, or to do evin to save life,.^^ or to kill? But they held their peace.
5 And when he had looked round about on them with anger, being
So the wicked will be condemned in the day of judgment, because they did it not. Matt. XXV. 45. If this be true, what an obligation rests on the rich to do good!
5. IVith anger. With a severe and stern countenance; with indignation at their hypocrisy and hardness of heart. This was not, however, a spiteful or revengeful passion; it was caused by excessive grief at their state. It was not sudden and tumultuous hatred of the men whose hearts were so hard; it was hatred of the sin which they exhibited, joined with the extreme grief that neither hi teaching, nor the law of God, nor an) means which could be used, overcame their confirmed wickedness. Such anger is not unlawful. Eph. iv. 26. And in this instance, our Lr>rd has taught us that anger is nevei lawful, except when it is tempered with grief or compassion for those who have offended. ^ Hardness of their hearts. The heart, figuratively the seat of feeling, or affection, is said to be tendei when it is easily affected by the sufferings of others; by our own sin ant) danger; by the love and commands of God; — when we are easily made te feel on the great subjects pertauiing to our interest. Ezek. xi. 19, 20. It is hard, when nothing moves it; when a man is alike insensible to the suflerings of others, the dangers of his own condition, and the commands, the love, and the threatenings of God. It is most tender in youth, or when we have conmiitted fewest crimes. It is mai^< hard by indulgence in sin; by long resisting the offers of life; or by opposing any great and affecting appeals which God maj make to us by his spirit or providenc-2, by affliction, or by a revival
grieved for the hardness ' of their iiearts, he saith unto the man, Stretch forth thine hand. And he stretched it out: and liis hand was restored whole as the other.
6 And the Pharisees went forth, and straightway took counsel with the * Herodians against him, how Shey might destroy him.
7 But Jesus withdrew himself with his disciples to the sea: and a
of religion. Hence it is, that the most favorable period for securing an interest in Christ, or for becoming a Christian, is in j'outh; the first, the tenderest, and the best days of life. Nay, in the days of childhood — in the sabbath school — God may be found and the soul prepared to die.
6. Straigldwmj. Immediately; or, as soon as possible. IT Took counsel. Laid a plan. Consulted with them. Literally, "made a consultation." IT The Herodians. See Note, Matt. xxii. 16. IT How they mif^ht destroy him. They hated him for his holiness; because he reproved them; because he laid open their hypocrisy; and because he won the hearts of the people, and lofcsened their intlaence. They, therefore, determined to remove him.ifpos- Bible, and thus avoid his reproofs. Sinners would often rather put to death the man that reproves them, than to forsake their sins. The Pharisees had rather commit any crime, even to the murder of the Messiah, than forsake the sins of which he rebuked them.
7, 8. To the sea. The sea of Galileo. Or 10 the desert and lonely regions which surrounded the sea, where he •night be in obscurity, and avoid their lesigns against his life. His time h^d lot yet come, and he prudently took:;are of his life; thus showing that we nre not needlessly to throw oursf.lvcs
JoneJ oarticularly to show that not only (ale pei)ple of the surrounding country came, but also many from the capital, the place of wealth, and honor, and power. II Idumea. The country formerly inliabited by the Edymites, in the great ' multitude from (Jaliiee fol lowed him, and from Judoa,
8 And from Jerusalem, and from Idumea, and frujn beyond Jordan; and they about Tyre and Sidon, a great multitude, when they had heard wliat great things he did, came unto him.
9 And he spake to his disciples, that a small ship should wait on him because of tlie multitude, lest they should throng him.
time of the Saviour, the most southern part of the land of Canaan. The word Idumea is a Greek word, made from the Hebrew Edam. It signifies the land of Edom, a name given to Esau, one of the sons of Isaac. Gen. xxv. 30 The word signifies red. and was givei. to him because he sought of Jacob rea pottage, as the price of his birthright He settled in?Iount Seir (Deut. ii. 5). on the south of the land of Canaan, and the country of Idumea was bounded by Palestine on tlie north. During the Babylonish captivity, the Edomites spread themselves into the country of Judea, and occup'ed a considerable part of the south of Palestine. They had, however, submitted to the rite of circumcision, and were incorporated with the Jews. From them sprang Herod the Great. V Frofn beyond Jordan. From the east coast of the river Jordan. The sacred wri'ers lived on the ivest side of Jordan, and by the country beyond Joulan, they meant that on the east side. V Tyre and Sidoa, See note Mat. xi. 21.
9. A small ship. Rather, a boat. There were, properly speaking, no ships on the sea of Tiberias. Tais wasprobably a small boat that belonged tv his disciples, in which he could sit ofi from the shore, and teach the peop>. without being pressed by them. ^ Lesi they should throng him. Tliey pressed upon liim in great numbers. He had healed many, and those who were still diseased pressed or crowded on him, so as to endanger his life. He, therefore, withdrew from the multitude, and sought a situaiion where he might be free from danger. H As many as had plagxics. As many as had diseases, or maladies of bodv or mind. The word
10 For he had healed many; " insomuch that they ' pressed upon him for to touch him, as many as had plagues.
11 And * unclean spirits, when they saw him, fell down before him, and cried, saying. Thou art the Son of God.
12 And he straitly charged them that they should not make him known. "
13 And ^ he goeth up into a naountain, and calleth unto him, whom he ' would: and they came unto him.
14 And he ordained twelve, that they should be with him, and
plague, nov/ confined to the pestilence, does not express the meaning of the original, and tends to mislead.
11,12. Unclean, spirits. Persons who were possessed of evil spirits. ^ Thou art the Son of God. The Son of God, by way of eminence. In this place it is equivalent to the Messiah, who was, among the Jews, called the Son of God. Hence they were charged not to make hiin known, because he was not desirous that it should be blazoned abroad that he claimed to be the Messiah. He had not yet done what he wished to establish his claims to the Messiahship; he was poor and unhonored, and the claim would be treated as that of an impostor, as it was afterwards, and \vould endanger his life. For the pre- ''cnt, therefore, he did not wish that it.should be proclaimed abroad that he was the Messiah..
This circumstance proves the existence of evil spirits. If these were.Tierely diseased or deranged persons, then it is strange that they should be endowed wnh knowledge so much superior to those in health. If they were under the influence of an order of spirits 'iiiperior to man — whose appropriate ■labitation was in another world — then ■t IS not slrauKC that they should know h'm, even in tiie mif^st of his poverty, to be the Messiah, tl e Son of CJod.
13 — 13. For an account of the ap- K>«ntment of the aj-iestles, see Matt. x.
that he might send them forth to preach,
15 And to have power to lieal sicknesses, and to cast out devils.
16 And Simon ^ he surnainedi Peter;
17 And James the so7i of Zebedee, and John the brother of James and he surnained them Boanerges, which is. The sons of thunder; »
18 And Andrew, and Philip, and Bartholomew, and Matthew, and Thomas, and James the sun of Alpheus, and Thaddeus, and Simon the Canaanite,
19 And Judas Iscariot, which also
1 — i. ^ And calleth unto him whom he would. Those whom he chose; whom he was about to appoint to the apostleship.
14. He ordaiiied twelve. The word rendered ordai?ied here, does not express our noiion of ordination to the ministry. It means, literally, "he made," or he apiminted twelve to be with him. ^ Twelve. The reason why twelve were chosen was, probably, that such a number would be deemed competent witnesses of what they saw; that so many could not be supposed to be imposed upon; that they coidd not be easily charged with being excited by sympathy, or being deluded, as a mul titude might; and that, being destined to go into all the world, a considerable number seemed indispensable. Perhaps, also, there was some reierence to the fact that twelve was the number of the tribes of Israel.
17. Boanerges. This word is made up of two Hebrew words, signifying sons of thunder, meaning that they on some accounts, resembled ihunder. Note, Matt. i. 1. It is not known why this name was given to James and John. They are no where else called by it. Some suppose it was because ihey wished to call down fire from heaven, and consume a certain village of the Samaritans. Luke ix. 54. It is, however, more probable that it was on accoun* of something fervid, and glowins;
20 And tlie multiiude cometh to- ] hath Beelzebub, and by the prince gether again, so " that they could of the devils cas\eth he out devils.
21 And when his ' friends heard of it, they went out to lay hold on him: for they said, He * is beside himself.
22 And the scribes which came
20. The\,' covld no« so much as cat ■ vead. Their time and attention were lO occupied, that they were obliged to forego tlieir regular meals The affairs of religion may lo occupy t,ic attention of ministers, and others, as to destroy -heir relish for the ordinary comforts and employment-j of hfe, and prevent their engaging in their customary pursuits. Religion is all-important — far more important than the ordinary business of this life; and tliero is notliing unreasonable if our temporal F.flb.iis somelimes give way to the higher interests of our own souls, and the souls of others. At the same time, it is true that roligion is ordinarily consistent with a close attention to worldly business. It promotes industry, economy, order, neatness, and punctuality — all indispenc.able to worldly prosperity. Of these there has been no more illustrious example than that of our Saviour himself
21. When his friends. Greek, " they.vho were of him." Not the apostleo, but his relatives, his friends, who were in the place of his nativity. IT Heard of it. Heard of his conduct; his preaching; his appoiniing the apostles; his drawing such a multitude to his preaching. This shows that by " his friends" were not meant the apostles, but those at a distance who heard of his conduct. IT Tkei/ went cut to lay hold on him. To take him av/ay from.he multitude, and to remove him to his nome, that he might be treated as a maniac, and, by absence from the ta'tses of excitement, might be restored to his right mind. ^ They said. That is, rommon report said. Or his friends said, for they did not believe on l.im. John rii. 5. Probably the enemies of Jesus •aised the report, and his relatives were lersuadcd tc beheve it tc he true. ^ He ■3]
23 And he called them unio him, and said unto them in parables. How can Satan cast out Satan 1
24 And if a kingdom be divided against itself, that kingdom cannol stand.
25 And if a house be divide
is beside himself. He is delirous, or deranged. The reason why this report gained any belief was, probably, that our Lord had hved among them as a carpenter; that he was poor, and un known; and that now, at thirty years of age, he broke off from his occupations, abandoned his common employment, spent much time in the deserts, denied himself the common comforts of life, and set up his claims to be the Messiah who was expected by all the people to come with great pomp and splendor. The charge of derangement on account of attention to reUgion, has not been confined to our Saviour. Let a man be made deeply sensible of his sins, and spend much of his time in prayer, and have no relish for the ordinary amusements or business of Ufe; or let a Christian be much impressed with his obligation to devote himself to God, and act as if he believed there was an eternity, and warn his neighbors of their danger; or let a minister show uncommon zeal, and waste his strength in the service of his Master, and the world is not slow to call it derangement. And none will be more ready to origi natp or believe the charge than an ungodly and infidel parent, or brother; a self-righteous Pharisee or professor in the church. At the same time, men may endanger themselves on the bosora of the Jeep, or in the bowels of the earth, for vxcalih; or may plunge into the vortex of fashion, and folly, and vice, and break in upon the hours of repose, and neglect their duties to tlieir family, and the demands of business, and in the view of the world it is wisdom, and prc:»f of a pane mind! Such is the consistency of boasted reason; such the wisdom and prudence of worldly men!
26 And if Satan rise up against himself, and be divided, he cannot stand, but hath an end.
27 No ° man can enter into a strong man's house, and spoil his goods, except he will first bind the strong man; and then he will spoil his house.
28 Verily I say unto you, All '' sins shall be forgiven unto the sons of men, and blasphemies wherewith soever they shall blaspheme:
29 But he that shall blaspheme against the Holy Ghost ' hath never forgiveness, but is in danger of eternal damnation:
30 Because they said, He hath an unclean spirit.
.31 There "^ came then his brethren and his mother, and, standing without, sent unto him, calling him.
32 And the multitude sat about him; and they said unto him, Behold, thy mother and thy brethren without seelv for thee.
33 And he answered them, saying, Who is my mother, or my brethren 1
34 And he looked round about on them which sat about him, and said. Behold my mother and my brethren!
35 For whosoever shall do ' the will of God, the same is my brother, and my sister, and my mother.
AND f he began again to teach by the sea-side: and there was
sion of their saying this was, that he had healed a man possessed with a devil. The scribes, who came from Jentsalem to watch his conduct, charged it on a compact or agreement between him and the Prince of the devils.
gathered unto him a great multitude, so that he entered into a ship, ana sat in the sea; and the whole multitude was by the sea on the lana.
2 And he taught them many things by parables, * and said unto them in his doctrine,
4 And it came to pass, as he sow ed, some fell by the way-side, and the ' fowls of the air came and devoured it up.,
5 And some fell on stony-' ground, where it had not much earth; and immediately it sprang up, because it had no depth of earth:
6 But when the sun was up, it was scorched; and * because it had no root, it withered away.
7 And some fell among thorns; ' and the thorns grew up, and choked it, and it yielded no fruit.
8 And other fell on good "ground, and did yield fruit " that sprang up and increased, and brought forth, some thirty, and some sixty, and some an hundred.
9 And he said unto them. He that hath ears to hear, let him hear.
10 And" when he was alone, they that were about him with the twelve asked of him the parable.
11 And he said unto them., Unto P you it is given to know the mystery of the kingdom of God: but unto them that are without, < all these things are done in parables:
12 That " seeing they may see, and not perceive; and hearing they
1 — 9. See the parable of the sowei explained, in the Notes on Matt. xiii. 1 —9.
10—13. See Malt. xiii. 10—17. Un verse 12. See particularly Notes on John xii. 39, 40. When he was alone. That is, separate from the multitude
may hear, and not understand; lest at any time they should be converted, and thdr sins should be forgiven
13 And he said unto them. Know ye not this parable ■? and how then will ye know all parables?
14 The sower " soweth the word.
15 And these are they by the wayside, where the word is sown; but when they have heard, Satan cometh ' immediately, and taketh away ' tlie word that was sown in their hearts.
IG And these are they likewise which are sown on stony ground; who, when they have heard the word, immediately receive it with gladness;
17 And have no root * in themselves, and so endure but ' for a time: afterward, when affliction or persecution ariseth for the word's sake, immediately •'" they are offended,
When he withdrevv from the multitude, a few followed him for the purpose of farther instruction.
13. Know ye not this parable? This which is so plain and obvious. IT How will ye k7iow all parables? Those which are more difficult and obscure. As they were themselves to be teachers, it was important that they should be acquainted with the whole system of religion — of much more importance for them at that time, than for the mass of the people.
21. Is a candle brought, &c. A can- Jlc is not lit up to be put immediately under a measure, or a bed, where it can give no light. Its design is to give light. So my preaching by parables is not designed to obscure the truth, but to throw light on it. You should understand those parables, and understanding them, should ih:part the truth to others also, as a candle throws its beams upon a dark world. IT Bushel. In the original a raeaaure for grain, containina about
sown among thorns; such as hear the word,
19 And the * cares of this world and the deceitful ness '' of riches, and the ' lusts of other things en tering in, choke the word, and i becometh unfruitful.-'
20 And these are lliey which art sown on good ground; such as heai the word, and receive it, and bring forth fruit, * some thirty-fold, some sixty, and some an hundred.
21 And he said unto them. Is a candle brought to be put under a ' bushel, or under a bed! and not to be set on a candlestick 1
22 For ' there is nothing hid, which shall not be manifested; neither was any thing kept secret, but that it should come abroad.
23 If any man have ears to hear, let him hear.
24 And he saith unto them, Take heed what "* ye hear: with " what measure ye mete, it shall be mea-
twelve quarts. IT Bed. A couch, either to sleep on at night, or to recline on at their meals. Probably the latter is here meant, and is equivalent to our saying, a candle is not brought to be put under the table, but o?i it. See Note, Matt. xxiii. 6.
24. Take heed what ye hear. Or, consider well what you hear. Make a good improvement of it. IT With what measure ye mete, &.c. You shall be treated according to the use you make of your opportunities of learning. If you consider it well, and make a good improve mcnt of what you hear, you shall be well rewarded. If not, your reward shall be small. This is a proverbial ex pression. See it explained on Matt, vii 1,2. ^ 3Iete. Measure. With what measure ye measure. IT Unto you thai hear. To you who arc attentive, and who improve what you hear.
25 For he that hath, to him shall 06 given: and he that hath not, from " him shall be taken even that which he hath.
Matt. xiii. 12. The meaning here seems to be, he that diligently attends to my words, shall increase more and more in the knowledge of the truth. But he that neglects them, and is inattentive, shall become more ignorant; the i'ew things which he had learned he vpill forget, and his trifling knowledge will be diminished. '^ Hath not. Does not improve what he possessed; or does not make proper use of his means of learning. IT That which he hath. That which he had already learned. By this we are taught the indispensable necessity of giving attention to the means of instruction. The attention must be continued. It is not sufficient that we have learned some things, or appear to have learned much. All will be in vain, unless we go forward, and improve every opportunity of learning the will of God, and the way of salvation. So what children sre taught will be of little use unless they follow it up, and endeavor to improve themselves.
26. So is the kingdom of God. The gospel, or religion in the soul, may be compared to this. See Matt. iii. 2.
27. A7id should sleep, and rise night and day. Should sleep in the night, and rise by day, for so the expression is to be understood. That is, should live in his usual way, without exerting any in- Huence over the growing grain. By this we are not to infer that men are to use no diligence in the obtainment and growth of piety, but the illustration shows this, and this only, that as we cannot tell how grain grows, so we cannot tell the vwde in which piety increases in the heart. ^ He k7ioiveth not how. This is still true. After all the researches of philosophers, not one has been able to tell the way in which grain grows. They can observe one fact after another; they can see the changes; they can see the necessity of rains and Buns, of care and shelter, but beyond this they cannot go. So in religion. ^e can mark the change; we can see that dom of God, as if a man should cast seed into the ground;
27 And should sleep, and ris«j night and day, and the seed should spring and grow up, he knoweth not how.
28 For the earth bringeth forth
the need of prayer, and examination, and searching the scriptures, and the ordinances of rehgion, but we cannot tell in what way the religious principle is strengthened. As God unseen, yet by the use of proper means, makes the grass to flourish, so God unseen but by proper means, nourishes the soul, and the plants of piety spring up, and bloom, and bear fruit. See John iii. 8. 28. For the earth bringeth forth fruit of herself. That is, it is done without the power of man. It is done while man is engaged in other things. The scope of the place does not require us to suppose that our Saviour meant to say that the earth had any productive power of itself, but only that it produced its fruits not by the power of man. God gives it its power. It has no power of its own. So religion in the heart is noi by the pmver of man. It grows he can not tell how; and of course he cannot without divine aid, control it. It is b) the power of God. At the same time, as without industry man would have no harvest, so w^ithout active efibrt he would have no religion. Both are connected with his effort; both are to be measured commonly by his effort (Phil, ii. 12); both grow he cannot tell how; both increase when the proper means are used; and both depend on God foi increase. IT First the blade. The green, tender shoot, that first starts out of the earth, before the stalk is formed. If Then the ear. The original means the stalk or spire of wheat or barley, as well as the ear. If The full corn. The ripe wheat. The grain swollen to its proper size. By this is denoted, undoubtedly, that grace or religion in the heart is of gradual growth. It is at first tender, feeble, perhaps almost imperceptible, like the first shootings of the grain in the earth. Perhaps also, like grain, it often lies long in the earth before there are signs of life. Like the tender grain, also, It needs care, kindness, and culture. A light frost, a cold storm, or a fruit of herself; " first * the blade, then the ear; after that, the full corn n the ear.
29 But when the fruit is ^brought forth, immediately he " putteth in the sickle, because the harvest is come.
30 And he said, Whereunto shall we liken the kingdom of God? or with what comparison shall we compare it?
burning sun, aUke injure it. So tender piety, in the heart of a child, needs care, kindness, cuUure. It needs sheher from the frosts and storms of a cold, unfeeimg world. It needs the genial dews and mild suns of heaven; — in other words, it needs instruction, prayer, and friendly counsel from parents, teachers, ministers, and experienced Christians, that it may grow, and bring forth the full fruits of holiness. Like the grain also, in due time, it will grow strong; it will produce its appropriate fruit — a full and rich harvest, to the praise of
29. Immediately he putteth in the tickle. This is the way with the husoandman. As soon as the grain is ripe, it is cut down. So it is often with the Christian. As soon as he is prepared '■jr heaven, he is taken there. But we are not to press this part of the parable, as if it meant that all are removed as soon as they are fit for heaven. Every parable contains circumstances thrown in to fill up the story, which cannot be h'erally interpreted. In this, the circumstance oi sleeping and rising cannot be applied to Christ; and in hke manner, ihe harvest, I suppose, is not to be literally interpreted. Perhaps the whole parable may be differently interpreted. The seed sown may mean the gospel wliich he was preaching. In Juaea its beginnings were small. Yet he would leave it; commit it to his disciples; and return to his Father. The gospel in the meantime, left by him, would take root, spring up, and produce an abundant harvest. In due time he would return. Bend forth the angels, and gather in the harvest, and save his people for ever. 31*
seed, which, wlien it is sown in the earth, is less than all the seeds that be in the earth:
32 But when it is aown, it groweth up, and becometh greater ' than all herbs, and shooteth out great branches; so that the fowls of the air may lodge under the shadow of It.
33 And with many such parables spake he the word unto them, as ^ they were able to hear it.
30. Whereunto shall we liken, &c. This shows the great solicitude which Jesus had to adapt his instructions to the capacity of his disciples. He sought out the most plain and striking illustrations— an example which should be followed by all the ministers of the gospel. At the same time that the instructions of the pulpit should be dignified — as our Saviour's always were — they should be plain, adapted to the capacity of the audience, and easily understood. To do this, the following things are necessary in a minister: 1st. Humility. A freedom from a desire to shine, and astonish the world by the splendor of his talents, and by his learning and eloquence. 2d. Good sense. A satisfaction in being understood. 3d. Acquaintance with the habits of thought and manner of speaking among the people. To do this, frequent intercourse with them is necessary. 4th. A good sound education. It is the men of ignorance, with some smattering of learning, and with a de sire to confound and astonish men by the use of unintelligible words, and bj the introduction of matter that is wholly unconnected with the subject, that most often shoot over the heads of the people. Preachers of humility, good sense, and education, are content with being understood, and free from the affectatiori of saying things to amaze and confound their auditors. If The kingdom of God. See Note, Matt. iii. 2.
33. Spoke the word. The woid of God. The doctrines of his gospel. If As they were able to hear it. As they could comprehend it. They were hke
34 Bat without a parable spake he not unto them: and when they were alone, lie expounded all things to his disciples,
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 1
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.
children; and he was obliged to lead them along cautiously, and by degrees, to a full understanding of the plan of salvation.
34. Without a parable spaTie lie not unto them. That is, the things pertaining to his kingdom. On other subjects he spake without parables. On these, such was their prejudice, so many notions had they contrary to the nature of his kingdom, and so liable would plain instructions have been to give offence, that he employed this method to insinuate truth gradually into their minds, and to prepare them fully to understand the nature of his kingdom. If They were alone. His disciples. ^- He expounded. Explained. Showed them more at length the spiritual meaning of the parables.
3fi. Even as he vms in the ship. They look him without making any preparation for the voyage; without providing any food or raiment. He was sitting in a ship, or boat, instructing the people. Ill the same boat, probably ill fitted to encounter a storm on the lake, they sailed. This would render their danger
41 And they feared* exceedingly, and said one to another. What man ner of man is this, that even the wind and the sea ^ obey him 1
AND ^ they came over unto the other side of the sea, into the country of the Gadarenes.
2 And when he was come out of the ship, immediately there ruet him out of the tombs a man with an unclean spirit,
3 Who had his dwelling '' among the tombs; and no man could bind him, no, not with chains:
4 Because that he had been often bound with fetters and chains, and the chains had been plucked asunder by him, and the fetters broken in pieces: neither could any man tame him.
more imminent, and the miracle more striking. IT There were with him other little ships. Belonging probably to the people, who, seeing him sail, resolved to follow him.
39. Peace, be still. There is something exceedingly authoritative and majestic in this command of our Lord. Standing amidst the howling tempest, on the heaving sea, and in the darkness of the night, by his own power he stills the waves, and bids the storm subside. None but the God of the storms and the billows could awe, by a word, the troubled elements, and send a imiversal peace and stillness among the winds and waves. He must, therefore, be divine.
1 — 20. See this account of the demo niacs fully explained on Matt. viii. 28 —34.
4. He had been often bound with fet' ters a7id chains. Enbrts had been made to confine him, but his great strength — his strength increased by his malady, had prevented it.
was in the mountains, and in the tombs, crying, and cutting himself with siones.
6 But when he saw Jesus afar off, he ran and worshipped " him,
7 And cried with a loud voice, and said, What have I to do with thee, Jesus, thou Son of the most high God ] I adjure thee by God, that thou torment me not.
8 (For he said unto him, Come * out of the man, /Ao!< unclean spirit.)
9 And he asked him. What fs thy name? And he answered, saying. My name is Legion: ' for we are many.
10 And he be&ought him much, that he would not send them away out of the country.
11 Now there was there, nigh unto the mountains, a great herd of swine "* feeding.
12 And all the devils besought ' him, saying, Send us into the swine, •hat we may enter into them.
13 And forthwith Jesus gave ^
are all marks of a madman: a man bereft of reason, wretched, an outcast, strong and dangerous. The inspired penman says that this madness was caused by an unclean spirit, or by his being under the influence of a devil. That this account is not irrational, see Note on Matt. iv. 24.
(). Worshipped him. Bowed down before hiin; rendered him homage. This was an acknowledgment of Tiis power, and of his control over fallen spirits.
9. My name is Legion. See Notes on Matt. viii. 29.
1.5. Sitting, and clothed, and in his right mind. There could be no doubt of the reality of this miracle. The man had been well known. He had lon^ welt among the tombs, an object of error and alarm. To see him all at cri'ie peaceful, and calm, and rational, vsas proof that it was the power of God only that had done it. IT They were ifraid. Ihey were awed, as in the
them leave. And the unclean spirits went out, and entered into the swine: and the herd ran violently down a steep place into the sea, (they were about two thousand,) and were choked in the sea.
14 And they that fed the swine fled, and told il in the city, and in the country. And they went out to see what it was that was done.
15 And they came to Jesus, and see him that was possessed with the devil, and * had the legion, sitting, and clothed, and in his right mind: and they were afraid. *
16 And they that saw it, told them how it befell to him that was possessed with the devil, and alst concerning the swine.
17 And they began to pray him to depart ' out of their coasts.
18 And when he was come intc the ship, he that had been possessed with the devil prayed him that he might be with him.
19 Howbeit, Jesus suffered him
presence of God. The word does not mean here that they feared that any evil would happen to them, but that they were affected withame; they felt that God was there; they were struck with astonishment at what Jesus had done.
19. Jesus suffered him not. Various reasons have been conjectured why Jesus did not suffer this man to go with him. It might be, that he wished to leave him among the people, as a conclusive evidence of his power to work miracles. It might be that the man feared that if Jesus left him the devils would return, and that Jesus told him to remain to show to him that the cure was complete, and that he had power over the devils when absent, as well as when present. But the probable reason is, that he desired to restore him to his family and friends. He was proba bly a man of influence, and Jesus wa."! unwilhng to delay the joy of his friends, and prolong their anxiety, by suffering him to remain away from them.
not, but saith unto him, Go home to thy friends, and • tell them how great things the Lord hath done for thee, and hath had compassion on thee.
20 And ne departed, and began to publish in Decapolis how great things Jesus had done for him: and all men did marvel.
21 And when Jesus was passed over again by ship unto the other side, much people gathered unto him: and he was nigh unto the sea.
22 And, * behold, there cometh ne of the rulers of the synagogue, aims by name; and when he saw
23 And besought him greatly, saying. My little daughter lieth at the point ' of death: / 'pray thee come and lay thy hands on her, that she may be healed; and she shall live.
24 And Jesus went with him; and much people followed him, and thronged him.
25 And a certain woman, which had an issue ^ of blood twelve years,
26 And had suffered many things
20. In Decapolis. See Note, Matt. iv. 25. Hou) great things, &c. This was the natural expression of right feeling at being cured of such a calamity. So the desire of sinners freed from sin is to honor Jesus; to ascribe all to his power: and to invite the world to participate in the same salvation, and to join them in doing honor to the Son of God. Compare Ps. Ixvi. 16.
22 — 43. See the account of the raising of Jairus' daughter, and the heahng of the woman with ani^sue of blood, ful-.y explained in Notes on Matt. Lx. 18 — 2G.
26. Had suffered many things. Had resorted to many things painful, by the direction of the physicians, in order to be healed.
of many physicians, and had ipen all that she had, and was nothing ' bettered, but rather grew worse.
27 When she had heard of Jesus, came in the press behind, and touched f his garment:
28 For she said, If I may touch but his clothes, I shall be whole.
29 And straightway the fountain of her blood was dried up; and she felt in her body that she was healed of that plague.
30 And Jesus, immediately know ingin himself that virtue ^ had gone out of him, turned him about in the press, and said, Who touched my clothes 1
31 And his disciples said unto -^ him. Thou seest the multitude '' thronging thee, and sayest thou, Who touched me 1
32 And he looked round about to see her that had done this thing.
33 But the woman, fearing and trembling, knowing what was done in her, came and fell down before him, and told * him all the truth.
34 And he said unto her. Daughter, thy faith • hath made thee
was done to avoid being noticed. It was an act of faith. She was full of confidence that Jesus was able to ht^l: but she trembled on account of her conscious unworthiness, thus illustrating the humility and confidence of a sinner coming to God for pardon and hfe.
30. Virtue had gone out of him. Power to heal. The word in the original means power. IT Who touched my clothes T This he said, not to obtain information, for he had healed her, and must have known on whom the blessing was cosferred; but he did it, that the woman might herself make a confession of the whole matter, by which the power of her faith and the greatness of the miracle might be maniiested, to the praise of God.
34. Daughter. A word of kindness, tending to inspire confidence, and to dissipate her fears. IT Be whole. Thai
whole: go " in peace, and be whole of thy plague.
35 While he yet spake, there came from the ruler of the synagogue's house, certain which said, Thy daughter is dead: ^ why troublest thou the Master any further 1
36 As soon as Jesus heard the word that was spoken, he saith unto the ruler of the synagogue. Be not afraid, nv\y <: believe.
37 And he suffered no man to follow him, save ''Peter, and James, and John the brother of James.
38 And he cometh to the house of the ruler of the synagogue, and seeth the tumult, and them that wept and wailed greatly.
39 And when he was come in, he saith unto them, Why make ye this ado, and weep? the damsel is not dead, but sleepeth. '
40 And they laughed him to scorn. But when he had put them all out, he taketh the father and the mother of the damsel, and them that were with him, and entereth in where the damsel was lying.
is, continue to be whole; for she was already cured. Of thy plague. Thy disease; literally, thy scourge. So a word from Jesus heals the moral malady of the sinner.
35, 36. Why troublest thou, &c. It seems that the people had not yet confidence that Je-'sus could raise the dead. He had not yet done it; and as the child was now dead, and as they supposed that his power over her was at an end, they wished no farther to trouble him. Jesus kindly set the fears of the ruler at rest, and assured him that he had equal power over the dead as the living, nnd could as easily raise those who had | e.xpired as those who were expiring.
41 And he toolc the damsel by the hand, and said unto her, Talitha cumi; which is, being interpreted, Damsel, (I say unto thee,) arise. ^
42 And straightway the damsel arose, and walked; for she was of the age of twelve years. And they were astonished with a great astonishment.
43 'And he charged * them straitly that no man should know it; and commanded that something should be given her to eat.
AND he went out from thence, and came into his own country. and his disciples follow him.
2 And '' when the sabbath-day was come, he began to teach in the synagogue: and, many, hearing/t/w, were astonished, saying. From * whence hath this inan these things 1 and what wisdom is this which is given unto him, that even such mighty works are wrought by his hands?
3 Is not this the carpenter, the son of Mary, the brother of James, J
41. Talitha cumi. This is the language which our Saviour commonly spoke. It is a mixture of Syriac and Chaldee, called Syro-Chaldaic. The proper translation is given by the evangelist— •" Damsel, arise."
43. Something should he given her to eat. " He had raised her by extraordinary power, but he willed that she should be sustained by ordinary means." He also in this gave full evidence that she was really restored to life and healtli. The changes were great, sudden, and certedn. Tiiere could be no illusion. So when the Saviour had risen, he gave evidence of his own resurrection, by eating vith his disciples. John x\i. 1 — 13.
1 — 6. See this passage explained in the Notes on Matt. xiii. 54 — 58
and loses, and of Juda, and Simon 1 and are not his sisters here with us 1 And they were offended " at him.
4 But Jesus said unto them, * A prophet is not without honour, but in his own country, and among his own kin, and in his ownhouse.
5 And ' he could there do no •nighty work, save that he laid his nand upon a few sick folk, and nealed them.
6 And he marvelled <* because of their unbelief. And ' he went round about the villages, teach-
7 And / he called unto him the twelve, and began to send them forth by two and two, and gave them power over unclean spirits;
8 And commanded them that they should take nothing for their
7. By two and two. In order that they might support and encourage each other in their work. Amidst the trials and opposition which they would meet with, mutual counsel and aid would greatly lighten their burdens, and alleviate their calamities. Mutual counsel might also contribute to their success, and lead to united plans to advance the kingdom of the Redeemer. Jesus here, as in all the work of religion, consulted at the same time the happiness and usefulness of his disciples; nor are they ever separated. Whatever contributes to the usefulness of the people, produces also their happiness; or in other words, the secret of being happy, is to DC useful.
8 — 11. See these verses fully explaind in Matt. x. 9—15. In Matt. x. 5, •ley were commanded not to go among •he Gentiles or Samaritans. Mark omits that direction, perhaps, because.Ke was writing for the Gentiles, and the direction might create unnecessary difficulty or offence. Perhaps he omits it also because the command was given lor a temporary purpose, and was not in force at the time of his writing.
journey, save a staff only; no scrip, no bread, no ^ money in their purse.
9 But be shod * with sandals; * J and not put on two coats. ^
10 And he said unto them. In what place soever ye enter into an house, there abide till ye depart from that place.
11 And whosoever shall not re ceive you, nor hear you, when ye depart thence, shake • off the dust under your feet for a testimony against them. Verily I say unto you. It shall be more tolerable for Sodom and ^ Gomorrah in the day of judgment, than for that city.
12 And they went out, and preached that men should repent. J
13 And tlfey cast out many * devils, and anointed with oil' many a that were sick, and healed them. I somewhat less than a farthing, Matt. 10.9,
See the nature of repentance explained in Matt. iii. 2. They were now called upon to repent, and reform their lives, because sin was evil; because the Messiah had come to prejich forgiveness to the penitent; and because at his presence it was fit that the nation should turn from its sins, and prepare to receive him.
13. Cast out many devils. See Note on Matt. iv. 24. IT And anointed with oil, &c. Anointing with oil was in common use among the Jews in cases of sickness. It was supposed to have a mild, soothing, and alleviating effect on the body. In James v. 14, the elders of the church, in connexion with prayers, were directed also to anoint the sick with oil. It was also used in wounds. The good Samaritan poured in oil and wine mto the wounds of the waylaid Jew. Luke x. 34. Josephue says, that in the last sickness of Herod, his physicians commanded him to be anointed with oil. It need not be sup posed, however, that the apostles used oil for m-ere medical purposes. It was used, probably, like the imposition of hands, or like our Saviour's anointing the eyes of the blind with clay, merely
14 And ° king Herod heard of him,- (for his name was spread abroad;) and he said, That John the Baptist was risen from the dead, and therefore mighty worlis do shew forth themseives in him.
1.5 Others * said, That it is Elias. And others said. That it is a prophet, or as one of the prophets.
16 But when Herod heard /Aere'i/', he said, It is John, whom I beheaded: he is risen from the dead.
17 For Herod himself had sent forth, and laid hold upon John, and bound him in prison, for Herodias' sake, his brother Philip's wife: for he had married her.
18 For John had said unto Herod, It is not lawful ' for thee to have thy brother's wife.
19 Therefore Herodias had ' a quarrel against him, and would have killed him; but she could not.
20 For Herod feared "^ John, knowing that he was a just man and an holy, and observed '' him; and when he heard him, he did many things, and heard him gladly.
21 And when a convenient day was come, that Herod on his 'birthday made a supper to his lords, high captains, and chief estates of Galilee;
as a si^n, in expectation of imparting that aid and comfort from God which was sought, and which was represeiited by the natural soothing anct b-"^t'e effect of oil.
14 — 20. See this account of tlie death of John the Baptist fully explained in Matt. xiv. 1 — 12.
20. He did many tilings. But he did not do the tiling which was demanded of him — to breali off from his sins. He attempted to make a compromise with his conscience. He still loved his sins, and di<l otlier things which ho suppo.sed raighl be accepted, in the place of put-
said Herodias came in, and danced, / and pleased Herod and them that sat with biin, the king said unto the damsel. Ask of me whatsoever thou wilt, and I will give it thee.
23 And he sware unto her. Whatsoever s thou shdlt ask of me, I will give it thee, unto the half of my kingdom.
24 And she went forth, and said unto her mother. What shall I ask? And she said, The head of John the Baptist.
25 And she came in straightway with haste unto the king, and asked, saying, I will that thou give me by and by, in a charger, the head * of John the Baptist.
26 And the king was exceeding sorry; yei for his oath's sake, and for their sakes which sat with him, he would not reject her.
27 And immediately the king sent 'an executioner, and commanded his head to be brought; and he went, and beheaded him in the prison,
28 And brought his head in a charger, and gave it to the damsel: and the damsel gave it to her mother.
29 And when his disciples heard of it, they • came and took up his corpse, and laid it in a tomb.
ting away, as he ought, the wife of his brother — the polluted, and adulterous woman, with whom he lived. Perhaps he treated John kindly, or spoke well of him, or aided him in his wants, and attempted in this way to silence his rebukes and destroy his faithfulness. This was probably before John wag imprisoned. So sinners often treat ministers kindly, and do much to make tliem comfortable, and hear them gladly, while they are still unwilling to do the thing which is demanded of them, to repent and beheve the gospel They expect that their kind attention.^
30 And " the apostles gathered themselves tojrether unto Jesus, and told liim all things, both what they had done, and what they had taught.
31 And he said unto them, Come ye yourselves apart into a desert place, and rest awhile: for there wero many coming and going, and they had no leisure so much as to eat.
33 And they departed into a desert place by ship privately.
33 And the people saw them departing, and many knew him, and ran afoot thither out of all cities, and outwent them, and came together unto him.
34 And Jesus, when he came out, saw much people, and was moved with compassion toward them, hecause * they were as sheep not having a shepherd: and he began to teach them many things.
vnll be accepted in the place of what God demands — repentance and iho forsaking of their sins.
30. A7id the apostles gathered themselves together. That is, those whom he had sent out two and two. Ver. 7. Having travelled around the country, ihey returned and met the Saviour at Capernaum.
31. A desert place. A retired place, across the sea from Capernaum, where they would be free from interruption. ^ Coming and going. Coming to be healed and retiring, or coming to hear him preach. It means that they were thronged, that there was a vast multitude attending his preaching.
32. By ship. By a boat, a small vessel. ^ Privately. Without making their plan known. They intended to fo privately. It appears, however, that
33. Afoot thither. On foot to the ^lace where they saw them going. ■ Out of all cities. All cities or large lOwns in the neighborhood.
35 And ' when the day was now far spent, his disciples came unto him, and said. This is a desert place, and now the time is far passed:
36 Send them away, that they may go into the country round about, and into the villages, and buy themselves bread: for they have nothing to eat.
them, Give ye them to eat. And they say unto him. Shall "* we go and buy two hundred ' pennyworth of bread, and give them to eat?
38 He saith unto them, How many loaves have ye] go and see. And when they knew, they say, Five, and two fishes.
39 And ' he commanded them to make ail sit down by companies upon the green grass.
40 And they sat down in ranks,
They had no one to teach them, ani guide them. The priests and scribes wovp. proud, corrupt, and despised the common people and neglected them.
37. Two hundred penny worth of bread. About $27 00. As the disciples had a common purse in which they carried their httle property, consisting of the donations of their friends, and money to be given to the poor, (cone • pare John xii. 6., Matt. xxvi. 8 — 9., Luke viii. 3.), it is not improbable that they had, at this time, about this sum in their possession. Philip, for it was he who asked the question (John vi. 7.), asked, with a mixture of wonder and agitation, whether they should take all their httle property and spend it on a single meal? And even if we shoutd, said he, it would not be sufficient to satisfy such a multitude. It was implied in this, that in his view they could not provide for them if they wished to, and that it would be better to send then? awoy than to attempt it.
41 And when ne fi.«a raken the five loaves and the two fishes, he
ooked up to heaven, and blessed, " and brake the loaves, and gave l/iem to his disciples to set before them; and the two fishes divided he among them all.
42 And ^ they d'd all eat, and Were filled.
43 And they took up twelve bassets full oi' the fragments, and of the fishes.
44 And they that did eat of the 'oaves were about five thousand men.
45 And ' straightway he constrained his disciples to get into the ship, and to go to the other side be- 'bre unto ' Bethsaida, while he sent away the people.
46 And when he had sent them away, he '' departed into a mountain to pray.
47 And when even was come, the ship was in the midst of the sea, and he alone on the land.
48 And he saw them toiling ' in rowing; for the wind was contrary unto them: and about the fourth watch of the night he cometh unto
regularly formed, companies. IT By hundreds a?id by fifties. Some companies had a hundred in, and some fifty. We need not suppose that these were exactly formed, or arranged; but that this was about the number. The expression indicates a multitude. There were so many, that they sat down, by hundreds and by fifties, in separate companies, on the gr?en grass.
43. Twelve baskets. Baskets belongmg to the disciples, in which they carried their provisions, or, perhaps, belonging to some of the multitude. IT Fragments. Broken pieces of the bread that remained.
them, walking upi.ri the vea, and would have passed ■'' by them.
49 But when they saw him walking upon the sea, they " supposed it had been a spirit, and cried out:
50 (For tley all saw him, and were troubled.^ And immediatelj he talked with them, and saith unto them. Be of good cheer: • it is I; be not afraid.
51 And he went up unto them into the ship; and-' the wind ceased; and they were sore amazed in themselves beyond measure, and wondered.
52 For they considered not the miracle of the loaves: for their heart * was hardened.
53 And ' when they had passed over, they came into the land of Gennesaret, and drew to the shore.
54 And when they were come out of the ship, straightway they knew him,
55 And " ran through that whole region round about, and began to carry about in beds those that were sick, where they heard he was.
or call to mind the power which Jesus had shown in feeding the five thousand by a miracle, and, that having done that, he had power also to save them from the storm. IT Their heart was hardened. Thoir mi7id was dull to perceive it. This does not mean that they were opposed to Jesus, or that they had what we denominate hardiiess of Icart, but simply, that they were slow to per ceive his power, they did not quickly learn, as they ought to have done, that he had all power, and could therefore allay the storm. The word heart ia frequently used in this sense. Sec Eph. i. 18, in Greek; Rom. i. 21.; ii. 15; 2 Cor. iv. 6.
54. They knew him. They recollectei him, for he had been there before, and worked miracles.
56 And whithersoever he entered, into villages, or cities, or country, they laid the sick in the streets, and besought him that they might touch, * if it were but the border * of his garment: and as many as touched ' him were made whole.
THEN ' came together unto him the Pharisees, and certain of '-he scribes, which came from Jerusalem.
1. Came from Jerusalem. Probably lO observe his conduct, and to find matter of accusation against him.
2. Defiled hands. The hands were considered defiled, or polluted, unless they were washed previous to every meal.
3. Except they wash their hands oft. The word oft means frequently, often. The word translated oft has been rendered various ways. Some have said that it means ''up to the wrist;" unless they wash their hands up to the wrist. Others have said "up to the elbow." There is evidence that the Pharisees had some such foolish rule as this about washing, and it is likely that they practised it faithfully. But the word, probably, means diligently, accurately, carefully. Unless they wash their hands carefully, or according to rule, &c. IT The tradition. What had been handed down, not what was delivered hy writing in the law of Moses, but what had been communicated from father to son, as being proper and binding. IT The elders. The ancients, not the old men then livi?ig, but those who had lived formerly.
■1. DIarkct. This word means cither 'he place where provisions were sold, or the place where men were convened for any parpose. In this place it probably means the former. IT Except thr.y wash. In the original, " Except.icy hapt ge." In tliis place it does
2 And when they saw some of his disciples eat bread with'' defiled (that is to say, with unwashen) hands, they found fault.
3 For the Pharisees, and all the Jews, except they wash ihei)- hands ^ oft, eat not, holdii/g the tradition " of the elders.
■1 And when they come from the market, except they wash, ' they eat not. And many other things there be, which they have received to not mean to immerse the whole body, but the hands only. There is no evidence that the Jews washed their whole lodies every time they came from market. It is probable they washed as a mere ceremony; and often, doubtless, with the use of a very small quantity of water. ^ Tlie washing of cups. In the Greek, the baptism of cups. IT Cups. Drinking vessels. Those used at their meals. IT Pots. Measures of liquids. Vessels made of wood, used to hold wine, vinegar, &c. 1i Brazen vessels. Vessels made of brass, used in cooking or otherwise. These, if much polluted, were commonly passed through the fire; if slightly polluted, they were washed. Earthen vessels, if defiled, were usually broken. ^ Tables. This word means, in the original, beds or couches. It refers not to the tables on which they ate, but to the couches on which they reclined at their meals. See Notes on Matt, xxiii. 6. These were supposed to be defiled when any unclean or polluted person had reclined on them; and they deemed it necessary to purify them with water. The word baptism is here used — in the original, the baptism of tables; but as it cannot be supposed that couches were entirely immersed in water, the word baptism, here, must denote some other application of water, by sprinkfing or otherwise, and shows that the term is used in the sense of washing in any way. If the word, here, is used, as is clear, to denote any thing except entire immersion, it maj' be elsewhere; and baptism is lawfully performed without immersing the whole bodv in water.
hold, as the washing of cups, and ' pots, brazen vessels, and of ^ tables.
5 Then the Pharisees and scribes asked him. Why walk not thy disciples according to the tradition of the elders, but eat bread with unwashen hands ]
them, Well hath Esaias " prophesied of you hypocrites, as it is written, I'his people honoreth me with their lips, but their heart is far from me.
7 Howbeit, in vain do they worship me, teachinor for doctrines the commandments of men.
8 For * laying aside the commandment of G^d, ye hold the tradition of men, as the washing of pots and cups: and many other such like things ye do.
9 And he said unto them. Full well ' ye reject the commandment 3f God, that ye may keep your own tradition.
10 For Moses said. Honour ' thy father and thy mother; and. Whoso * curseth father or mother, let him die the death.
7. For doctrines. For commands of God binding on the conscience. Imposing your traditions as equal in authority to the commands of God.
8. Laying aside. Rejecting, or making it give place to traditions; considering the traditions as superior in authority to the divine law. This was the uniform doctrine of the Pharisees. See Matt. xv. 1 — 9. IT The tradition of men. What has been handed down by men, or what rests solely on their authority.
9. Full w 'II. These words are capable of different interpretations. Some •ead them as a questioji: ' Do ye do «eZ? in rejecting?' &,c. Others suppose (hey mean skilfulli/, cunninsihi. ' You show great cunning, or art, in laying aside God's commands, and substitutng in their place those of men.' Others
11 But ye say, If a man shall say to his father or mother. It is Corban, • that is to say, a gift, by whatsoever thou mightest be profited by me; he shall be free.
12 And ye suffer him no more to do aught for his father or his mother;
13 Making the word of God of none effect through your tradition, which ye have delivered: and many such like things do ye.
1-4 And when he had called all the people unlo him, he said unto them. Hearken unto me every one of you, and understand: f
15 There is nothing from without a man that, entering into him, can defile him: but the things which come out of him, those are they that defile the man.
16 If « any man have ears tc hear, let him hear.
17 And '■ when he was entered into the house from the people, his disciples asked him concerning the parable.
18 And he saith unto them, Are ye so without understanding also?
suppose them to be ironical. ' How nobly you act! From conscientious attachment to your traditions, you have made void the law of God;' meaning to intimate by it that they had acted wickedly and basely.
17. The parable. The obscure and difficult remarks which he had made in ver. 15. The word parable, here, means obscure and difficult sai/ing They could not understand it. They had probably imbibed many of the popular notions of the Pharisees, ana they could not understand why a man was not defiled by external thingb. It was, moreover, a doctrine of the lav/, that men were ceremonially polluted by contact with dead bodies, &.C., and they could not understand how it could be otherwise.
Do ye not perceive, that whatsoever thing from without entereth into the man, it cannot defile him;
19 Because it entereth not into his heart, but * into the belly, and goeth out into the draught, purging all meats'?
20 And he said, That which Cometh out of the man, that defileth the man.
21 For * from within, out of the heart of men, proceed evil thoughts, adulteries, fornications, murders,
23 All these evil things come from within, and defile the man.
24 And '^ from thence he arose, and went into the borders of Tyre and Sidon, and entered into an
der his sojil polluted; cannot make him a sinner, so as to need this purifying as a religious observance.
19. Entereth not into his Jteart. Does not reach or aflect the mind, the soul, and consequently cannot pollute it. Even if it should affect the body, yet it cannot the soul, and consequently cannot need to be cleansed by a religious ordinance. The notions of the Pharisees, therefore, are not founded in reason, but are mere superstition. IT The iraught. The sink, the vault. ^Purging all meals. The word purging, here, means to purify, to cleanse. What is thrown out of the body is the innutritious part of the food taken into the stomach, and leaving only that which is proper for the support of life; and it cannot, therefore, defile the soul. ^ All meats. All food; all that is taken into the body to support life. Thf? meaning is, that the economy or pro.rsss by which life is supported, pyrifies or renders nutritious all kinds of food. The unwholesome parts arc separated, and the wholesome only are taken into the system. This agrees with all that has since been discovered of the process of digestion, and of the sup-
house, and would have no man know it.- but '^ he could not be hid.
25 For a certain woman, whos-e young daughter had an unclean spirit, heard of him, and came and fell at his feet:
26 The woman was a ^ Greek, a Syrophenician by nation: and she besought him that he would cast forth the devil out of her daughter.
27 But Jesus said unto her, Let the children first be filled: for • it is not meet to take the children's bread, and to cast it unto the dogs.
28 And she answered and said unto him. Yes, Lord: yet-^the dogs under the table eat of the children's crumbs.
29 And he said unto her. For * this saying go thy way; the devil is gone out of thy daughter.
30 And when she was come to
port of life. The food taken into the stomach is, by the gastric juice, converted into a thick pulp, called chyme. The nutritious part of this is conveyed into small vessels, and changed into a milky substance called chyle. This is changed into blood, and the blood conveys nutriment and support to all parts of the system. The useless parts of the food are thrown ofl".
20. That which Cometh out of the man. His words; the expression of his thoughts and feelings; his conduct, as the expression of inward malice, anger, covetousness, lust, &c. If Defileth the man. Is really polluted, or ofiensive in the sight of God. They render the soul corrupt and abominable in the sight of God. See Matt. xv. 18—20.
24. Would have no man hnoio it. To avoid the designs of the Pharisees, he wished to be retired.
26..4 Greek.. The Jews called all persons Greeks who were not of their nation. Compare Rom. i. 14. The whole world was considered as divided into Jews and Greeks. Though she might not have been strictly a Greek,
iier house, she found the devil gone ' out, and her daughter laid upon the bed.
31 And * again, departing from '.he coasts of Tyre and Sidon, he caiTie unto the sea of Galilee, through the nnidst of the coasts of Decapolis.
3'2 And they bring unto him one;hat was deaf, and had an impediment in his speech; and they beseech him to put his hand upon
33 And he took him aside from the multitude, and put his fingers into his ears, and ' he spit, and touched his tongue;
31. Departing from the coasts. The country, or regions of Tyre. If Catne unto the sea of Galilee. The sea of Tiberias. ^ Decapolis. See Matt. iv. 25. He did not go immediately into Capernaum, or any city where he was known, but into the retired regions around the sea of Gahlee. This was done to avoid the designs of the Pharisees who sought his lite.