Parable of the ST. MARK. 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. 18 And these are they which are sown ainong thorns; such as hear the word, 19 And the cares of this world, and the deceitfulness of riches, and the lusts of other things entering in, choke the word, and it becometh unfruitful. 20 And these are they which are sown on good ground; such as hear the word, and receive it, and bring forth fruit, some thirty fold, some sixty, and some an hundred. 21b 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? 22d 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: f with 25 For he that hath, to him shall be given: and he that hath a 1 Tim. 6. 9, 17.-b Matt. 5, 15. Luke 8. 16. & 11. 33.-c The word in the original signifieth a less measure, as Matt. 5. 15.-d Matt. 10. 26. Luke 1 2-e Matt.11.15. Ver. 9.-f Matt. 7.2. Luke 6. 38. are thousands of this stamp in the Christian world. Reader, art thou one of them? 21. Is a candle-put under a bushel?] The design of my preaching is to enlighten men; my parables not being designed to hide the truth, but to make it more manifest. 22. For there is nothing hid, &c.] Probably our Lord means, that all that had hitherto been secret, relative to the salvation of a lost world, or only obscurely pointed out by types and sacrifices, shall now be uncovered and made plain by the everlasting Gospel. See on Matt. v. 15. x. 26. grain of mustard seed, &c. 27 And should sleep, and rise night and day, and the seed should spring and grow up, he knoweth not how. 28 For the earth bringeth forth fruit of herself; first the blade, then the ear, after that the full corn in the ear. 29 But when the fruit is brought forth, immediately k 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? 31 It is like a grain of mustard seed, which, when it is sown in the earth, is less than all the seeds that be in the earth: 32 But when it is sown, 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 34 But without a parable spake he not unto them; and when 36 And when they had sent away the multitude, they took 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 pilg Matt. 13, 19. & 5 29. Luke 4. 18. & 19, 26-h Matt, 13, 24.--i Or, ripe. —k kev 14. 15.-1 Mart, 13, 31. Luke 13. 19. Acts 2.41. & 4. 4. & 5. 14. & 19, 20-m Mail. 13.34. John 16. 12.-n Matt. 8, 18, 23. Luke 8. 22. escaped the corruption that is in the world, it is made a par. taker of the divine nature, and is filled with all the fulness of God. When the 19. The deceitfulness of riches] This is variously expressed in different copies of the Itala: the errors-delights of the 29. He putteth in the sickle] Aroσriλλci, he sendeth out the world-completely alienated (abalienati) by the pleasures of sick!e, i. e. the reapers, the instrument, by a metonymy, being the world. The lusts of other things-which have not been input for the persons who use it. This is a common figure. It cluded in the anxious cares of the world-and the deceitful has been supposed that our Lord intimates here, that as soon ness of riches. All, all, choke the word! as a soul is inade completely holy, it is taken into the kingdom of God. But certainly the parable does not say so. corn is ripe, it is reaped for the benefit of him who sowed it; for it can be of little or no use till it be ripe; so when a soul is saved from all sin, it is capable of being fully employed in the work of the Lord: it is then, and not till then, fully fitted for the master's use. God saves men to the uttermost, that they may here perfectly love him, and worthily magnify his name. To take them away the moment they are ca pable of doing this, would be, so far, to deprive the world and the church of the manifestation of the glory of his grace. "But the text says, immediately he sendeth out the sickle, and this means that the person dies, and is taken into glory as soon as he is fit for it." No, for there may be millions of cases, where, though to die would be gain, yet to live may be far better for the church: and for an increase of the life of Christ to the soul. See Phil. i. 21, 24. Besides, if we attempt to make the parable speak here, what seems to be implied in the letter; then we may say with equal propriety, that Christ sleeps and wakes alternately; and that his own grace grows, he knows not how, in the heart in which he has planted it. Ver. 27. 24. And unto you that hear shall more be given.] This clause is wanting in DG., Coptic, and four copies of the Itala; and in others where it is extant, it is variously written. Griesbach has left it out of the text, and supposes it to be a gloss on, Whosoever hath to him shall be given. 25. He that hath] See on Matt. xiii. 12. 26. So is the kingdom of God] This parable is mentioned only by Mark, a proof that Mark did not abridge Matthew. Whitby supposes it to refer to the good ground spoken of before, and paraphrases it thus: "What I have said of the seed sown upon good ground, may be illustrated by this parable. The doctrine of the kingdom received in a good and honest heart, is like seed sown by a man in his ground, properly prepared to receive it; for when he hath sown it, he sleeps and wakes day after day, and looking on it, he sees it spring and grow up, through the virtue of the earth in which it is sown, though he knows not how it doth so; and when he finds it ripe, he reaps it, and so receives the benefit of the sown seed. So is it here: the seed sown in the good and hon. est heart brings forth fruit with patience; and this fruit daily increaseth, though we know not how the Word and Spirit work that increase; and then Christ the husbandman at the time of the harvest, gathers in this good seed into the kingdom of heaven." I see no necessity of inquiring how Christ may be said to sleep, and rise night and day; Christ being like to this husbanduan only in sowing and reaping the seed. 27. And should sleep, and rise night and day] That is, he should sleep by night, and rise by day; for so the words are obviously to be understood. He knoweth not how.] How a plant grows is a mystery in nature, which the wisest philosopher in the universe cannot fully explain. 28. Bringeth forth of herself] Avroparn. By its own energy, without either the influence or industry of man. Simi lar to this is the expression of the poet: Namque alia, NUL LIS HOMINUM COGENTIBUS ipsæ SPONTE SUA veniunt. VIRG, Geor. 1. ii. v. 10. "Some (trees) grow of their own accord, without the labour of man." All the endlessly varied herbage of the field is produced in this way. The full corn] ПAnpn σTOV, FULL wheat; the perfect, full. grown, or ripe corn. Lucian uses KEVos Kapпos, EMPTY fruit: for imperfect, or unripe fruit. See Kypke. The kingdom of God, which is generated in the soul by the word of life, under the influence of the Holy Spirit, is first very small, there is only a blade, but this is full of promise, for a good blade shows there is a good seed at bottom; and that the soil in which it is sown is good also. Then the ear, the strong stalk grows up, and the ear is formed at the top; the faith and love of the believing soul increase abundantly, it is justified freely through the redemption that is in Christ; it has the ear which is shortly to be filled with the ripe grain, the outlines of the whole image of God. Then the full corn. The soul is purified from all unrighteousness, and having On these two parables we may remark: 1. That a preacher is a person employed by God, and sent out to sow the good seed of his kingdom in the souls of men. 2. That it is a sin against God to stay in the field and not sow, 3. That it is a sin to pretend to sow, when a man is not furnished by the keeper of the granary with any more seed. 4. That it is a high offence against God to change the master's seed, to mix it, or to sow bad seed in the place of it. 5. That he is not a seeds-man of God who desires to sow by the way-side, &c. and not on the proper ground; i. e. he who loves to preach only to gen teel congregations, to people of sense and fashion, and feels it a pain and a cross to labour among the poor and the ignorant. 6. That he who sows with a simple, upright heart, the seed of his Master, shall (though some may be unfruitful) see the seed take deep root, and notwithstanding the unfaithfulness and sloth of many of his hearers, he shall doubtless come with rejoicing, bringing his sheares with him. See Quesnel. 30. Whereunto shall we liken the kingdom of God ? How amiable is this carefulness of Jesus! How instructive to the preachers of his word! He is not solicitions to seek fine turns of eloquence to charin the minds of his auditors, nor to draw such descriptions and comparisons as may surprise them: but studies only to make himself understood; to instruct to advantage; to give true ideas of faith and holiness, and to find out such expressions as may render necessary truths easy and intelligible to the meanest capacities. The very wisdom of God seems to be at a loss to find out expressions low enough for the slow apprehensions of men. How dull and stupid is the creature! How wise and good the Creator! And bow foolish the preacher who uses fine and hard words in his preaching, which, thongh admired by the shallow, convey no instruction to the multitude. 31. A grain of mustard-serd] See on Matt. xiii. 31, 32. 33. With many such parables] Hoλdais, many, is omitted by L., sirteen others; the Syriac, both the Persic, one Arabic, Coptic, Armenian, Ethiopie, and two of the Itala. Mill ap proves of the omission, and Griesbach leaves it doubtful. Tis probably an interpolation: the text reads better without it. As they were able to hear] Akovery, or to understand, always suiting his teaching to the capacities of his hearers. I have always found that preacher most useful, who could adapt his phrase to that of the people to whom he preached. Studying different dialects, and forms of speech among the common people, is a more difficult, and a more useful work, than the study of dead languages.-The one a man should do, and the other he need not leave undone. 34. He expounded all things to his disciples] That they might be capable of instructing others. Outside hearers, those who do not come into close fellowship with the true disciples of Christ, have seldom more than a superficial knowledge of divine things. In the fellowship of the saints, where Jesus the teacher is always to be found, every thing is made plain,-for the secret of the Lord is with them who fear him 35. Let us pass over unto the other side] Our Lord was now by the Sea of Galilee. 36. Tase look him even as he was in the ship.] That is, the disciples; he was now ev Tw xhot in the boat, i. e. his own boat, which usually waited on him, and out of which it ap pears he was then teaching the people. There were several others there which he might have gone in, had this one not been in the place. The construction of this verse is exceed ingly difficult, the meaning appears to be this: the disciples sailed off with him just as he was in the boat, out of which he had been teaching the people; and they did not wait to provide any accommodations for the passage. This I believe to be the meaning of the inspired penman. legion of demons, cured. 40 And he said unto them, Why are ye so fearful? how is it that ye have no faith? 41 And they feared exceedingly, and said one c another, What manner of man is this, that even the wind and the sea obey him? 37. A great storm of wind] See on Matt. viii. 24. 33. On a pillow] Пpockεдаλacov probably means a little bed or hammock, such as are common in small vessels. I have seen several in small packets, or passage boats, not a great deal larger than a bolster. 39. Peace, be still.] Be silent! Be still! There is ancom. mon majesty and authority in these words. Who but God could act thus? Perhaps this salvation of his disciples in the boat might be designed to show forth that protection and deliverance which Christ will give to his followers, however violently they may be persecuted by earth or hell. At least this is a legitimate use which may be made of this transaction. 40. Why are ye so fearful] Having me with you. How is it that ye have no faith?] Having already had such proofs of my unlimited power and goodness. 41. What manner of man is this ?] They were astonished at such power proceeding from a person who appeared to be only like one of themselves. It is often profitable to entertain each other with the succour and support which we receive from God, in times of temptation and distress; and to adore, with respectful awe, that sovereign power and goodness bý which we have been delivered. Having spoken so largely of the spiritual and practical uses to be made of these transactions, where the parallel places occur in the preceding evangelist, I do not think it necessary to repeat those things here, and must refer the reader to the places marked in the margin. CHAPTER V. The man possessed with a legion of demons cured, 1-20. He raises Jairus's daughter to life, and cures the woman who had an issue of blood, 21-43. [A. M. 4031. A. D. 27. An. Olymp. CCI. 3.] A the country of the Gaunt the ND they came over unto the other side of the sea, into 2 And when he was come out of the ship, immediately there 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. 5 And always, night and day, he was in the mountains and in the tombs, crying, and cutting himself with stones. 6 But when he saw Jesus afar off, he ran and worshipped him, 7 And cried with a loud voice, and said, b 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, thou unclean spirit And he asked him, What is thy name? And he answered, saving. My name is Legion: for we are many. 10 And he besought him much that he would not send them away out of the country. a Matt. §. 39. Luke S. 25-b Acts 16. 17. Matt. 8. 29. NOTES-Verse 1. The Gadarenes] Some of the MSS. have Gergasenes, and some of them Gerasenes. Griesbach seems to prefer the latter. See the note on Matt. viii. 28. The Gadarenes were included within the limits of the Ger senes. Dr. Lightfoot supposes that of the two demoniacs mentioned here, one was of Gadara, and consequently a heathen, the other was a Gergesenian, and consequently a Jer; and he thinks that Mark and Luke mention the Gadarene demoniac, because his case was a singular one, being the only heathen cured by our Lord, except the daughter of the Syrophoenician woman. 2 A man with an unclean spirit) There are two mentioned by Matthew, who are termed demoniacs. See on chap. i. 23. 3. Who had his dwelling among the tombs] See Matt. viii. 28. 4. With fetters and chains] His strength, it appears, was supernatural, no kind of chains being strong enough to con65 him. With several, this man would have passed for an satengeons madman; and diabolic influence be entirely left at of the question; but it is the prerogative of the inspired perman only, to enter into the nature and causes of things, and how strange is it, that because men cannot see as far as 1 Spirit of God does, therefore they deny his testimony. "There was no devil, there can be none:" why? "Because we have never seen one, and we think the doctrine absurd." Excellent reason! And do you think that any man who conseventionsly believes his Bible will give any credit to you? Men sent from God to bear witness to the truth, tell us there were demoniacs in their time; you say, "No, they were only diseases." Whom shall we credit? The men seni from God, or you? 5. Crying and cutting himself with stones] In this person's se we see a specimen of what Satan could do in all the wicked, if God should permit him; but even the devil himself has his chain; and he who often binds others, is always bound Simself 11 Now there was there nigh unto the mountains a great herd of swine feeding. Send us into the 12 And all the devils besought him, saying, swine, that we may enter into them. 13 And forthwith Jesus gave 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 it in the city, and in the country. And they went out to see what it was that was done. 15 And they come 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 also concerning the swine. 17 And they began to pray him to depart out of their coasts. 18 And when he was come into the ship, he that had been possessed with the devil prayed him that he might be with him. 19 Howbeit Jesus suffered him 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. c Luke 8. 30.-d Matt, 8. 34. Acta 16, 39.-e Luke 8. 33. 6. Worshipped him] Did him homage; compelled thereto by the power of God. How humiliating to Satan, thus to be obliged to acknowledge the superiority of Christ! 7. What have I to do with thee] Or, What is it to thee and me, or why dost thou trouble thyself with me? See on chap. i. 24. and Matt. viii. 29. where the idiom and meaning are explained. Jesus] This is omitted by four MSS. and by several in Luke viii. 28. and by many of the first authority in Matt. viii. 29. See the note on this latter place. 9. Legion: for we are many.] Could a disease have spoken so? "No, there was no devil in the case; the man spoke according to the prejudice of his countrymen." And do you think that the Spirit of God could employ himself in retailing such ridiculous and nonsensical prejudices? "But the evan gelist gives these as this madman's words, and it was neces sary, that as a faithful historian, he should mention these circumstances." But this objection is destroyed by the parallel place in Luke, chap. viii. 30. where the inspired writer himself observes, that the demoniac was called Legion, because many demons had entered into him. 10. Out of the country.] Strange, that these accursed spirits should find it any mitigation of their misery to be per mitted to exercise their malevolence in a particular district! But as this is supposed to have been a heathen district, therefore the demons might consider themselves in their own ter ritories; and probably they could act there with less restraint than they could do in a country where the worship of God was established. See on ver. 1. 11. A great herd of swine] See the notes on Matt. viii. 30. 12. ALL the devils] Havres, all, is omitted by many MSS. and Versions: Griesbach leaves it out of the text. O da poves is omitted also by several : Griesbach leaves it doubtful Probably it should be read thus, And they besought him, saying. A woman cured who had ST. MARK. 20 And he 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 the ship unto the other side, much people gathered unto him: and he was nigh unto the sea. 22 b And behold, there cometh one of the rulers of the syna-" gogue, Jairus by name; and when he saw him, he fell at his feet, 23 And besought him greatly, saying, My little daughter lieth at the point of death: I pray thee, come and lay thy hands on ner, 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 of many physicians, and had spent all that she had, and was nothing bettered, but rather grew worse, 27 When she had heard of Jesus, came in the press behind, 25 For she said, If I may tonch but his clothes, I shall be whole. 31 And his disciples said unto him, Thou seest the multitude 32 And he looked round about, to see her that had done this thing. a Matt, 9. 1. Luke -b Matt. 9. 18. Luke S. 41-c Lev, 15. 25. Matt 9.20.₫ Luke 6. 19. & 843-e Matt 9. 22. Ch. 10. 52. Acts 14. 9-f Luke 8. 49. 13. Gave them leave.] For Enerpov, DH. three others, and three copies of the Itala have crepe, sent them. 14. The swine] Instead of rovs xotpovs, BCDL. three others, Syriac, Coptic, Ethiopic, Vulgate, and Itala, read avrovs, them-And they that fed THEM fled. Griesbach has adopted this reading. 15. That had the legion] This is omitted by D. and two others; Ethiopic, Persic, Vulgate, and all the Itala but one. Mill, Bengel, and Griesbach, think it should be omitted. 19. Suffered him not] O de Ingovs, howbeit Jesus, is omitted by ABKLM. twenty-seven others, both the Syriac, both the Persic, Coptic, Gothic, Vulgate, and one of the Itala. Mill and Bengel approve of the omission, and Griesbach leaves it out of the text. Go home to thy friends, &c.] This was the cause why Jesus would not permit him to follow him now, because he would not have the happiness of his relatives deferred, who must exceedingly rejoice at seeing the wonders which the Lord had wrought. 20. Decapolis] See on Matt. iv. 25. 23. My little daughter.] To vyarptov pov, that little daughter of mine. The words express much tenderness and concern. Luke observes, chap. viii. 42. that she was his only daughter, and was about twelve years of age. At the point of death] Eoxa-os exei, in the last extremity, the last gasp. See on Matt. ix. 18. 25. A certain woman] See on Matt. ix. 20. been diseased twelve years. 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 36 As soon as Jesus heard the word that was spoken, he saith 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. h 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. 41 And he took 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. gJn.11.11.-h Acts 9 40.-i Mart. 8. 4 & 9. 30. & 12. 16. & 17.9. Ch. 3. 12. Lk. 5.14 health. 4. Her disorder was aggravated by the medicines she used-she suffered much, &c. 5. Her malady was ruinous both to her health and circumstances-she spent all that she had. 6. She was now brought to the last point of wretchedness, want, and despair; she was growing worse, and had neither money nor goods to make another experiment to procure her health. 7. She was brought so low by her disor der, as to be incapable of earning any thing to support her wretched life a little longer. It has been said, and the saying is a good one, "Man's extremity is God's opportunity." Never could the power and goodness of God be shown in a more difficult and distressful case. And now Jesus comes, and she is healed. 27. Came in the press behind] She had formed her resolu tion in faith, she executes it notwithstanding her weakness, &c. with courage; and now she finds it crowned with success. 31. Thou seest the multitude thronging thee, &c.] Many touch Jesus, who are not healed by hiin: the reason is, they do it not by faith, through a sense of their wants, and a con. viction of his ability and willingness to save them. Faith conveys the virtue of Christ into the soul, and spiritual health is the immediate consequence of this received virtue. 33. Fearing and trembling) See Matt. ix. 22 34. Be whole of thy plague. Rather, continue whole, not be whole, for she was already healed; but this contains a promise necessary to her encouragement, that her disorder should afflict her no more. 35. Why troublest thou the Master] These people seem to have had no other notion of our Lord than that of an eminent physician, who might be useful while there was life, but afterward could do nothing. 36. Jesus-saith] These words were spoken by our Lord to the afflicted father, immediately on his hearing of the death of his child, to prevent that distress which he otherwise must have felt on finding that the case was now, humanly speaking, hopeless. 38. He cometh] But, Epxovrai, they came, is the reading of ABCDF. four others, and several Versions. 2. Had suffered many things of many physicians,-and was nothing bettered, but rather grew worse] No person will wonder at this account, when he considers the therapeutics of the Jewish physicians, in reference to hemorrhages, especially of the kind with which this woman was afflicted. Rabbi Jochanan says, "Take of gum Alexandria, of alum and of crocus hortensis, the weight of a zuzee each; let them be bruised together, and given in wine to the woman that hath an issue of blood. But if this fails, Take of Persian onions nine logs, boil them in wine, and give it her to drink: and say, Arise from thy flux. But should this fail, Set her in a place where two ways meet, and let her hold a cup of wine in her hand; and let somebody come behind and affright her, and say, Arise from thy flux. But should this do no good, Take a handful of cummin, and a handful of crocus, and a handful of fanu-greek; let these be boiled, and given to And them that were with him] That is, Peter, James, and her to drink, and say, Arise from thy flux. But should this John, ver. 37. It is remarkable, that our Lord gave a particualso fail, Dig seven trenches, and burn in them some cut-lar preference to these three disciples, beyond all the rest, on tings of vines not yet circumcised (vines not four years old ;) and let her take in her hand a cup of wine, and let her be led from this trench, and sit down over that; and let her be removed from that, and set down over another; and in each removal say unto her, Arise from thy flux." Dr. Lightfoot gives these as a sample, out of many others extracted from Bab. Shabb. fol. 110. And from some of these nostrums it is evident the woman could not be bettered, and from some others it is evident that she must be made worse; and from all together it is indubitadly certain, that she must have suffered many things;and from the persons employed, the expense of the medicainents, and the number of years she was afflicted, as she was not a person of great opulence, it is most perfectly creditable that she spent all that she had. She was therefore a fit patient for the Great Physician. The case of this woman was a very afflicting one. 1. Be cause of the nature of her malady; it was sucli as could not be made public, without exposing her to shame and contempt. 2. It was an inveterate disorder; it had lasted twelve years. 3 It was continual; she appears to have had interval of Wept and wailed] See on Matt. ix. 23. 40. The father and the mother] Prudence required that they should be present, and be witnesses of the miracle. three very important occasions: 1. They were present at the transfiguration. 2. At the raising of Jairus's daughter. 3. At his agony in the garden of Gethsemane. Where the damsel was lying.] Avaketpevov, lying. This word is very doubtful. BDL one other, Coptic, and latter Arabic, with five of the Itala, omit it. Other MSS. express the same idea in fire different words: Griesbach leaves it out of the text. See his Testament. 41. Talitha cumi) Woo)A This is mere Syriac, the proper translation of which the evangelist has given. The Codex Bez has a very odd and unaccountable reading here, paßßt. Daßira kovμi, my master, damsel, arise. Suidas quotes this place under the word Aßßakovu thus, radŋda Kovμ Kovu is the reading of several ancient MSS. but it is certainly a faulty one. 43. Something should be given her to eat] For though he had employed an extraordinary power to bring her to life, he wills that she should be continued in existence by the use of ordinary means. The advice of the heathen is a good one. Nec Deus intersit, nisi dignus vindice nodus inciderit. Bo RAT. "When the miraculous power of God is necessary, let Our Lord's countrymen CHAPTER VI. t be resorted to: when it is not necessary, let the ordi- astonished at his mighty works. And it is Our Lord's countrymen are astonished at his wisdom and mighty works, and are offended at him, 1-4. He works few A 3 Is not this the carpenter, the son of Mary, the brother of James, and Joses, and of Juda, and Simon and are not his sisters here with us? And they d were offended at him. 4 But Jesus said unto them, A prophet is not without ho nour, but in his own country, and among his own kin, and in his own house. 5f And he could there do no mighty work, save that he laid his hands upon a few sick folk, and healed them. 6 And he marvelled because of their unbelief. h And he went round about the villages, teaching. And be called unto him the twelve, and began to send them forth by two and two; and gave them power over unclean spirits; S And commanded them that they should take nothing for their journey, save a staff only; no scrip, no bread, no k money in their purse: 9 But be shod with sandals; and not put on two coats. 10 And he said unto them, In what place soever ye enter into a house, there abide till ye depart from that place. feet 11 "And whosoever shall not receive you, nor hear you, your when ye depart thence, shake off the dust under Mart. 13. 54. Luke 4. 16-b John 6. 42-e See Matt. 12. 46. Gal. 1. 19-4 Mart, John 4. 44-1 See Gen. 19. 92. & 32. 25. Matt. 13. 5. Ch. 9. 15- Malt 13.57. In 9. 16-h Mart. 9. 35. Luke B. 2-1 Mait. 19 1. Chap. 3. 13, 14. Luke $1 The word signifieth a piece of brass money, in value somewhat less than a farthing, Mart 199, but here it is taken in general for money. Luke 9.3. NOTES-Verse 1. And he went out from thence] from Capernaum. See on Matt. xiii. 54. That is, 2 Were astonished] Ezin didaɣn avrov, at his doctrine or teaching. This is added by the Coder Beze and eight others, latter Syriac, Armenian, Vulgate, and all the Itala. 3. Is not this the carpenter] Among the ancient Jews, every 1. To circumfather was bound to do four things for his son. cise him. 2 To redeem him. 3. To teach him the law. 4. To And this was founded on the following teach him a irade. just maxim: "He who teaches not his son to do some work, It is therefore likely that Jo is as if he taught him robbery!" seph brought up our Lord to his own trade. Joses) Several good MSS, read Iwontos, Joset, and one, with several Versions, read Joseph. 4-6. See this curious subject explained, Matt. xiii. 55-58. 7. By two and two] That they might encourage and support each other; and to show, that union among the ministers of the Gospel is essential to the promotion of the cause of truth. See on Luke x. 1. 8. A staff only] It is likely he desired them to take only one with every two, merely for the purpose of carrying any part of their clothes on, when they should be obliged to strip them off by reason of the heat; for walking staves, or things of this kind, were forbidden, see Matt. x. 10. But probably no more is designed than simply to state, that they inust not wait to make any provision for the journey, but go off just as they were, leaving the provision necessary in the present case, to the care of Divine Providence. St. James is represented in ancient paintings, as carrying a gourd bottle on a STAFF across his shoulder. 12 And they went out, and preached that men should repent. 14 And king Herod heard of him; (for his name was 15 Others said, That it is Elias. And others said, That it is 16 1 But when Herod heard thereof, he said, It is Jolin, 18 For John had said unto Herod, "It is not lawful for thee 19 Therefore IIerodias had a quarrel against him, and would have killed him; but she could not; 20 For Herod w feared John, knowing that he was a just man and a 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 birth-day made a supper to his lords, high captains, and chief estates of Galilee; 22 And when the daughter of the said Herodias came in, and 1 Acts 12. 8.-m Matt. 10. 11. Luke 9. 4. & 10. 7, 8.-n Matt. 10. 14. Luke 10. 10.o Acts 13. 51 & 18 6-p Gr. or-q James 5 14- Matt. 2. 3. Luke 9. 7.- Matt. 16. 14. Chap. 8. 25.- Matt. 14. 2. Luke 3. 19-u Lev. 18. 16 & 0, 21-v Or, an inward grudge.-w Matt. 14. 5. & 21. 6.-x Or, kept him, or, savel him.-y Matt. 14. 6.-z Gen. 40, 20. dental, whatsoever PLACE will not receive you: this is the reading of BL. four others, and the latter Syriac in the margin. Verily, &c.] All this clause is omitted in BCDL. two others, the Itala but three. Mill and Beze approve of the omission, one Arabic, one Persic, Coptic, Armenian, Vulgate, and al and Griesbach leaves it out of the text. It has probably been transferred here from Matt. x. 15. See this subject from ver. 7. to ver. 11. explained at large on Matt. x. 1-15. 13. Anointed with oil many that were sick] This is only spoken of here, and in James v. 14. This ceremony was in great use among the Jews; and in certain cases it might be profitable. But in the cases mentioned here, which were merely miraculous, it could avail no more of itself than the imposition of hands. It was used symbolically as an em. blem of that ease, comfort, and joy, which they prayed God to impart to the sick. For various examples of its use among the Jews, see Lightfoot and Wetstein on this place. 14. And king Herod heard] Tηy aкovпy avтov, his fame, is added by KM. fifteen others, and in the margin of several. It seems necessary to complete the sense. 15. OR as one of the prophets.], or, is omitted by ABCEG HKLMS-BHV. and one hundred others, Syriac, all the Arabic, all the Persic, Coptic, Ethiopic, Gothic, Slavonic, Vul gate, two Itala, Origen, Victor, and Theophylact, Bengel, Wetstein, and Griesbach leave it out of the text: the omis sion of it mends the sense mach. 19. Would have killed] EnTEL, SOUGHT to kill him. C. and fire of the Itala. See the whole of this account from ver. 17. 21. Lords] Mɛytoraσiv, probably governors of particular to ver. 29. explained on Matt. xiv. 2-12. districts. High captains] Xidiapxois, literally, chiefs or captains over a thousand men, military chiefs. Chief estates] Пporots, probably such as might be called nobles by title only, having no office civil or military; probably magistrates. See KYPKE on the place. 9. Shod with sandals] The sandal seems to have been similar to the Roman solea, which covered only the sole of the foot, and was fastened about the foot and ancle with straps. The sandal was originally a part of the woman's dress; an cient authors represent them as worn only by women. In 23. Unto the half of my kingdom] A noble price for a Matt. x. 10. the disciples are commanded to take no shoes, vroδηματα, which word is nearly of the same import with σανδα Ara sandala; but as our Lord intimates to them that they dance! This extravagance in favour of female dancers has should be free from all useless incumbrances, that they the fullest scope in the East even to the present day. M. An might falfil his orders with the utmost diligence and despatch, quetil du Perron, in the preliminary discourse to his Zend cers at Surat. This account cannot be transcribed in a com so we may suppose that the sandal was a lighter kind of wear Aresta, p. 344. and 345. gives a particular account of the dan than the shoe: and indeed the word sandal, which is mere Ubaldee, might be properly translated a light shoe; as it ment on the Gospel of God, however illustrative it might be compounded of ro sin, a shoe, (see Targum, Deut. xxv. 9, of the conduct of Herodias and her daughter Salome: it is too 10) anddal, thin, slender, or mean, as being made not only abominable for a place here. He observes, that the rich vie tighter than the hypodema, or shoe, but (probably) also of with each other in the presents they make them of money meaner materials. See many excellent observations on this and jewels: and that persons of opulence have even ruined 1511 subject in Martinius's Etym. Lex. under the word Sandalium. themselves by the presents they made to those victims of de. 11 And whosoever shall not receive you] Os av Tomos μnbauch. He mentions a remarkable case, which may throw danced, and pleased Herod and them that sat with him, 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 thou shalt 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; yet 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 dam. sel; and the damsel gave it to her mother. 29 And when his disciples heard of it, they came and took his corpse and laid it in a tomb. 30 4d And the apostles gathered themselves together unto Jesus, and told him all things, both what they had done, and what they had taught. 31And he said unto them, Come ye yourselves apart into a desert place, and rest awhile: for fthere were many coming and going, and they had no leisure so much as to eat. 32 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 h And Jesus, when he came out, saw much people, and was moved with compassion toward them, because they were as sheep not having a shepherd: and i he began to teach them many things. 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. 37 He answered and said unto 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 7 33 He saith unto them, How many loaves have yel go and And when they knew, they say, " Five, and two fishes. see. a Esth. 5. 3, 6. & 7. 2.-b Matthew 14. 9.-c Or, one of his guard.-d Luke 9. 10.e Matt. 14. 13.-f Ch. 3. 20.-g Matt, 14, 13.-b Matt. 9. 3. & 14. 14.- Luke 9. 11.k Matt. 14. 15. Luke 9. 12.-1 Numbers 11. 13, 22. 2 Kings 4. 43-m The Roman penny is sevenpence half-penny; as Matt. 18. 29. light on this passage; "That the dancer Laal-koner gained such a complete ascendency over the Mogul Emperor Maazeddin that he made her joint governess of the empire with himself." 26. For their sakes which sat with him] Probably these persons joined in with the request, and were glad of this opportunity to get this Light of Israel extinguished; he being a public reprover of all their vices. 30. The apostles gathered themselves together] For they went different ways before, by two and two, ver. 7. and now they return and meet Christ at Capernaum. 31. Rest awhile] Rest is necessary for those who labour; and a zealous preacher of the Gospel will as often stand in need of it as a galley slave. 33. The people] Or, oxλoɩ, the multitudes. This is wanting in many MSS. but it seems necessary to make the sense clear. There is scarcely a verse in the whole New Testament that has suffered so much from transcribers as this verse. Amidst the abundance of various readings, one can scarcely tell what its original state was. The various readings may be seen in Griesbach. 34. Much people] See this miracle explained on Matt. xiv. 14. 40. By hundreds, and by fifties.] "That is," says Mr. Wesley, "fifty in a rank, and a hundred in file. So a 100 multiplied by 50 made just 5000," But if they sat 50 deep, how could the disciples conveniently serve them with the bread and fish? 41. And blessed] I think the word God should be inserted here, as in Mat. xiv. 19. See the note there. The food we receive from God is already blest, and does not stand in need of being blessed by man: but God, who gives it, deserves our warmest thanksgivings, as frequently as we are called to partake of his bounty. 43. Twelve baskets] These were either the baskets used by the disciples, see on Matt. xiv. 20. or baskets belonging to some of the multitude, who might have brought some with them to carry provisions, or other things necessary for the sick, whom they brought to Christ to be healed. five loaves and two fishss 39 And he commanded them to make al' sit down by compa 40 And they sat down in ranks, by hundreds, and by fifties. 43 And they took up twelve baskets full of the fragments, 44 And they that did eat of the loaves were about five thou sand men. 45 P And straightway he constrained his disciples to get into the ship, and to go to the other side before 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 them, walking upon the sea, and would have passed by them. 49 But when they saw him walking upon the sea, they sup posed it had been a spirit, and cried out: 50 (For they all saw him, and were troubled.) And imme diately 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. 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 gar ment: and as many as touched him were made whole. n Matt. 14. 17. Luke 9. 13. John 6. 9. See Matt, 15, 34. Ch. 8, 5.-0 1 Sam. 9.. 13. Matthew 26. 26.-p Mart. 14. 22. John 6. 17.-q Or, over against Betheaida.r Mall 1 23. John 6. 15, 17.- See Luke 24, 29,- Ch. 8. 17, 15.—u Ch. 3. 5. & 16. 14.- Matt. 14.34.-w Matt.9 20. Ch.5.27, 28. Acts 19.12-x Or, it. 44. Were about five thousand] Noet, about, is omitted by a great majority of the best MSS. and by the principal Versions. It is wanting in several editions: Bengel, Wetstein, and Griesbach, leave it out of the text. It is omitted by some in the parallel place, Matt. xiv. 21. But it stands without any variation in Luke ix. 14. and John vi. 10. This miracle is mentioned by all the four evangelists. It is one of the most astonishing thatChrist has wrought. It is a miracle which could not be counterfeited, and a full proof of the divinity of Christ. 45. To the other side before unto Bethsaida] John says, ch.vi.17.to Capernaum. It is probable our Lord ordered them to steer to one or other of these two places, which were about four miles distant, and on the same side of the sea of Galilee. 47. The ship was in the midst of the sea] See all the parts of this wonderful transaction considered, on Matt. xiv. 22–33. 49. They supposed it had been a spirit] That is, by whom the storm raised. 52. Their heart was hardened] See on Matt. xiv. 33. 53. The land of Gennesaret] This country lay on the coast of the sea of Galilee: it is described by Josephus as being exceedingly pleasant and fertile. It had its name of Genresaret from gen, a garden, and sar, a prince, either be cause the king had a garden there, or because of its great fertility. 54. They knew him.] Etyvores, they recollected him; for he had before preached and wrought miracles in different places of the same country. 56. Villages] Probably small towns near cities. Country Villages at a distance from cities and large public towns. See on Matt. xiv. 34-36. Christ went about doing good-he confined his ministry and miracles to no place-wherever he went, they stood in need of his help; and whenever they required his assistance, they had it granted immediately. Our Lord's conduct in these respects, is a perfect pattern for every preacher of his Gospel. CHAPTER VII.. The Pharisees find fault with the disciples for eating with unwashen hands, 1-5. Christ exposes their hypocrisy, 6-13. He shows what things defile men, 14-16. And teaches his disciples in private, that the sin of the heart alone, leading to vicious practices, defiles the man, 17-23. The account of the Syrophenician woman, 24-30. He heals a man who was deaf, and had an impediment in his speech, 31-37. [A. M. 4032. A. D. 28. An. Olymp. CCI. 4.] NOTES-Verse 1. Came from Jerusalem] Probably for the express purpose of disputing with Christ, that they might entangle him in his talk. Malice and envy are never idle 2 And when they saw some of his disciples eat bread with bdefiled, (that is to say, with unwashen hands,) they found fault. b Or, common, they incessantly hunt the person they intend to make their prey. 2. They found fault.] This is wanting in ABEHLV. nineteen others, and several Versions. Mill and Bengel approve |