John the Baptist's preaching. CHAPTER I. Jesus calls several disciples. 5. And there went out unto him all the land of Judea, and | and Andrew his brother, casting a net into the sea: for they they of Jerusalem, and were all baptized of him in the river 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 cat locusts and wild honey; 7 And preached, saying, There cometh one mightier than 1 after me, the latchet of whose shoes I am not worthy to stoop down and unloose. 8 Tinderd have baptized you with water: but he shall baptize you with the Holy Ghost. 9 And it came to piss 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 13 And he was there in the wilderness forty days, tempted of Satan; and was with the wild beasts; and the angels ministered unto 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 fulfilled, and the kingdom of God is at hand: repent ye, and believe the Gospel. 16 ↑ Now as he walked by the sea of Galilee, he saw Simon a Matt 25-b Matt. 24-e Lev 11 22-d Matt.3. 11. John 1. 27. Acts 13. 25.• Acta 150 @ 1) 16. & 13. 4. — Isa. 41.3 Joel2 8. Acts 2. 4. & 10. 43. & 11. 15, 16 10 13 - Matt. 3. 13. Luke 3. 21.-h Matt. 3. 16. John 1. 32-1 Or, cloven, or, rent.—-k Psa 27. Matt 3.17. Ch.97. tioned. See all the authorities in Griesbach, 24 edit. and see the parallel place in Matthew, chap. iii. 3. where the prophet baik is mentioned, which seems fully to establish the authority of this reading. 3. The voice of one crying] See on Matt. iii. 1—3. 4. John] The original name is nearly lost in the Greek Iwarns, and in the Latin Johannes, and almost totally so in the English John. The original name is ph Yehochanan, compounded of pm Yehovah chanan, the grace or mercy of Jehovah: a most proper and significant name for the fore runner of the God of ALL GRACE. It was John's business to proclaim the Gospel of the grace of God, and to point out the Lamb or sacrifice of God, which takes away the sin of the world. For the remission of sins.] Or, toward the remission-is c. They were to repent, and be baptized in reference to the remission of sins. REPENTANCE prepared the soul for it, and BAPTISM was the type or pledge of it. See on Matt. ni. 2. 6. All the land) See on Matt. iii. 4—6. Confessing their sins] It was an invariable custom among the Jews, to admit no proselyte to baptism, till he had, in the test solemn manner, declared that he for ever had renounced all idolatrous worship, all heathenish superstitions; and promised an entire and unreserved submission to the law of Mosca. This was necessary for a proselyte adult-a child dedicated to God by baptism, must be brought up in this faith. 6 John was clothed, &c.] See the note on Matt. iii. 4. 7. The latchet of whose shoes] The shoe of the ancients, was properly only a sole tied round the foot and ankle with strings or thongs. See on Matt. iii. 11. I indeed have baptized you with water] As if he had d: This baptism is not to be rested in; it is only an emblem of that which you must receive from him who is mightier than L It is he only who can communicate the Holy Spirit; and water baptism is nothing, but as it points out, and leads to, the baptisin of the Holy Ghost. The subject of these two verses is not found in Matthew nor John: but is mentioned with some varying circumstances by Luke, chap. iii. 16. 9-11. See the subject of these verses, which contain the account of our Lord's baptism, explained Matt. iii. 13-17. 12 The Spirit driveth him] Exßadder, putteth him forth. St. Matthew says, chap. iv. 1. avmxon, was brought up. See this important subject of our Lord's temptation explained at large, Matt. iv. 1—ÎI. were fishers. 17 And Jesus said unto them, Come ye after me, and I wil make you to become fishers of men. 18 And straightway they forsook their nets, and followed him. 19 And when he had gone a little further thence, he saw James the son of Zebedee, and John his brother, who also were in the ship, mending their nets. 20 And straightway he called them: and they left their 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 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, 24 Saying, Let us alone; what have we to do with thee, thon Jesus of Nazareth? art thou come to destroy us? 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 a loud voice, he came out of him. 27 And they were all amazed, insomuch that they questioned anong themselves, saying, What thing is this? what new doc. trine is this? for with authority commandeth he even the unclean spirits, and they do obey him. 25 1 Matt. 4. 1. s Mart. 19. 27. 26-w Luke 4. Luke 4. 1.-m. Mart. 4. 11-n Matt. 4. 12-o Matt. 4. 23-p Dan. 9 their place. 3. That the kingdom of God, and his reign by grace, begins with repentance for past sins. 4. That this reign of grace is at hand; and that nothing but an obstinate perseverance in sin and impenitence, can keep any soul out of it; and that Now is the accepted time to enter in. 16. As he walked by the sea, &c.] See on Matt. iv. 18-22. Andrew his brother] Instead of the common reading, adeλ. pov avrov, his brother, the best MSS. and versions have adeλpov TOU Etuvos, the brother of Simon, which should be received into the text. The most eminent critics approve of this reading. 21. Capernaum] See Matt. iv. 13. He entered into the synagogue] Their synagogues-iv ταις συναγωγαίς αυτών, according to the Syriac, which has the word in the plural. 22. As one that had authority] From God, to do what he was doing; and to teach a pure and beneficent system of truth. And not as the scribes.] Who had no such authority, and whose teaching was not accompanied by the power of God to the souls of the people; 1. Because the matter of the teaching did not come from God; and, 2. Because the teachers themselves were not commissioned by the Most High. See the note on Matt. vii. 28. 23. A man with an unclean spirit] This demoniac is only mentioned by Mark and Luke, chap. iv. 31. It seems the man had lucid intervals; else he could not have been admitted into the synagogue. Unclean or impure spirit-a common epithet for those fallen spirits: but here it may mean one who filled the heart of him he possessed, with LASCIVIOUS thoughts, images, desires, and propensities. By giving way to the first attacks of such a spirit, he may soon get in and take full possession of the whole soul. 24. What have we to do with thee] Or, What is it to us and to thee? or, What business hast thou with us? That this is the meaning of the original, rt nuv kaι σo; Kypke has suffciently shown. There is a phrase exactly like it in 2 Sam. xvi. 10. What have I to do with you, ye sons of Zeruiah? spot no ma li v'lacem beney Tseuriah, What bu siness have ye with me, or, Why do ye trouble me, ye sons of Tseruiuh? The Septuagint translate the Hebrew, just as the evangelist does here, τι εμοι και υμιν ; it is the same idiom in both places; as there can be no doubt but the demoniac spoke in Hebrew, or in the Chaldeo-Syriac dialect of that language, which was then common in Judea. See on Matt. viii. 29. Art thou come to destroy us?] We may suppose this spirit to 13. With the wild beasts] This is a curious circumstance, have felt and spoken thus: "Is this the time of which it hath which is mentioned by none of the other evangelists: and been predicted, that in it the Messiah should destroy all that areas to intimate, that he was in the most remote, unfrequent-power which we have usurped and exercised over the bodies ed, and savage part of the desert; which, together with the and souls of men? Alas! it is so: I now plainly see who thou diabolic influence, tended to render the whole scene the more art-the Holy one of God, who art come to destroy that unhohorrid. Perhaps this very circumstance is mentioned, as em-liness, in which we have our residence, and through which blematical of that savage and brutal cruelty, with which he was persecuted to death by the Jews and Gentiles, instigated thereto by the malice of Satan. 14. Preaching the Gospel of the kingdom] See the notes on Matt iii. 2. and on the office of the preacher or herald, at the end of that chapter. 15. The time is fulfilled] That is, the time appointed for Bending the Messiah: and particularly the time specified by Daniel, chap. ix. 24-27. Here are four points worthy of deep attention, in the preaching of the Son of God. 1. Every Ching that is done, is according to a plan laid by the divine Wisdom, and never performed till the time appointed was filled up. 2 That the kingdom and reign of sin are to be destroyed, and the kingdom of grace and heaven, established in we have our reign in the souls of men." An unholy spirit is the only place where Satan can have his full operation, and show forth the plenitude of his destroying power. 25. And Jesus rebuked him] A spirit of this cast will only. yield to the sovereign power of the Son of God. All watch ings, fastings, and mortifications, considered in themselves, will do little or no good. Uncleanness of every description, will only yield to the rebuke of God. 26. And when the unclean spirit had torn_him] And had thrown him down in the midst, Luke iv. 35. xaι onaρažav, and convulsed him. Never was there a person possessed by an unclean spirit, who did not suffer a convulsion, perhaps a total ruin of nature by it. Sins of uncleanness, as the apos tle intimates, are against the body; they sap the foundation 28 And immediately his fame spread abroad throughout all the region round about Galilee. 29 And forthwith, when they were come out of the syna. gogue, they entered into the house of Sinon and Andrew, with James and John. 30 But Simon's wife's mother lay sick of a fever, and anon they tell him of her. 31 And he caine and took her by the hand, and lifted her up; and immediately the fever left hier, and she ininistered unto them. 321b And at even, when the sun did set, they brought unto him all that were diseased, and them that were possessed of 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 him. 35% And in the morning, rising up a great while before day, he went out, and departed into a solitary place, and there prayed. 36 And Simon and they that were with him, followed after him. in various villages. 37 And when they had found him, they said unto him, All men seek for thee. 38 And he said unto them, 'Let us go into the next towns, that I may preach there also: for therefore came I forth. 39 And he preached in their synagogues throughout all Ga lilee, and cast out devils. 40 And there came a leper to him, beseeching him, and kneeling down to him, and saying unto him, If thou wilt, thou canst make me clean. 41 And Jesus, moved with compassion, put forth his hand, and touched him, and saith unto him, I 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 thy way, show thyself 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, Isa Gi 1 John 154 & 17 4 h Matt. 4.93. Lk. 4, 44.-i Matt.8.2. Luke 5.12k Lev 11.3, 4, 19. Luke 5. 14 - Luke 15-m Ch. 2. 13. should follow his steps. delivered his own soul, till he has made an offer of salvation to every city and rillage within his reach. Let no minister of God think he has Matt. 8. 11. Luke 4. 38 - Matt. 8, 16 Larke 4 10 ~ Ch 3 12 Lake 4. 4L See Acts 16. 17, 18. Or, to say that they knew him-e Luke 4. 42.--f Like 441. of life, so that there are very few of this class, whether male or female, that live out half their days: they generally die martyrs to their lusts. When the propensities of the flesh are most violent in a person who is determined to serve God, it is often a proof that these are the last efforts of the impurer: this is the proper meaning of the words-he never slackspirit, who has great rage, because he knows his time is but short. 27. What thing is this?] Words of surprise and asto nishment. And what new doctrine] I have added the particle And, from the Syriac, as it helps the better to distinguish the men bers of the sentence; but there is a vast diversity in the MSS on this verse. See Grieshach. For with authority] They had never heard such a gracions doctrine, and never saw any teaching supported by iniracles before. How much must this person be superior to men! they are brought into subjection by unclean spirits; this person subjects unclean spirits to himself. 28. And immediately his fume spread abroad] The miracle which he had performed was, 1. Great ; 2. Evidenced much benevolence in the worker of it: and 3. Was very public; being wrought in the synagogue. The many who saw it, published it wherever they went; and thus the fame of Christ, as an incomparable teacher, and unparalleled worker of mi racles, became soon spread abroad through the land. The word evocos, immediately, occurs more frequently in this evangelist, than in any other writer of the New Covenant: it is very often superfluous, and may often be omitted in the translation, without any prejudice to the sense of the passage in which it is found. It seems to be used by St. Mark, as our ancient writers used forsooth, and such like words. 29. See this account of the heading of Peter's mother-in-law, explained at large, Matt. viii. 14—17. 32. When the sun did set) See on Matt. viii. 14. 34. Because they knew him.) To be the Christ, is added here by several ancient and respectable MSS. and Versions; but it appears to be only a gloss. 35. In the morning--a great while before day] By #pwt, the morning, is to be understood the whole spice of three hours, which finished the fourth watch of the night. And there prayed] Not that he needed any thing, for in him dwelt all the fulness of the Godhead bodily; but that he might be a pattern to us. Every thing that our blessed Lord did, he performed either as our pattern, or as our sacrifice. 36 And Simon-followed after him.] Kareditav, follow ed him eagerly. They had now begun to taste the good word of God; and thought they could never hear too much of it. Many possess this spirit when first converted to God; Oh! what a pity that they should ever lose it! The soul that relishes God's word, is ever growing in grace by it. 37. All men seek for thee. Some to hear, some to be heal ed; some to be saved; and some, perhaps, through no good motive. There are all sorts of followers in the train of Christbut how few walk steadily, and persevere unto the end! 38. The next towns] Koporoλets properly signifies such towns as resembled cities for magnitude and number of inhabitants, but which were not walled as were cities. The Coder Beze, most of the Versions, and all the Itala read, Let us go into the neighbouring villages AND INTO THE CITIES. For therefore came I forth.] Ets Touro, for this purpose am I come forth to preach the Gospel to every creature, that all might hear, and fear, and return unto the Lord. The towns and the villages will not come to the preacher-the preacher must go to them, if he desires their salvation. In this also, Jesus has left his ministering servants an example, that they 39. And he preached] He continued preaching-Hy knova ened his pace-he continued proclaiming the glad tidings of salvation to all-there was no time to be lost-immortal souls were perishing for lack of knowledge; and the grand adver. sary was prowling about, seeking whom he might devour. This zealous, affectionate, and persevering diligence of Christ, should be copied by all his servants in the ministry: it is not less necessary now than it was then. Thousands, thousands of Christions, so called, are perishing for lack of knowledge. O God, send forth more and more faithful labourers into thy vineyard! 40. There came a leper] See the notes on Matt. viii. 2, & Should any be inclined to preach on this cleansing of the leper, Mark is the best evangelist to take the account from, because he is more circumstantial than either Matthew or Luke. 1. Consider this leper. 1. He heard of Jesus and his mira. cles. 2. He came to him for a cure, conscious of his disease. 3. He earnestly besought him to grant the mercy he needed. 4. He fell down on his knees, (with his face to the earth, Luke v. 12.) thus showing his humble state, and the distress of his soul. 5. He appealed to his love-if thou wilt with a full conviction of his ability-thou canst; in order to get healed. II. Consider Jesus. 1. He is mored with tender compassion towards him: this is the alone source of all hunian salvation. 2. He stretches forth his hand, showing thus his readiness to relieve him. 3. He touches him; though this was prohibited by the law, and rendered him who did it in any common case, legally unclean. 4. He proves at once his infinite lore and unlimited power, by his word and by his act: "I will; be thou cleansed and immediately his leprosy was removed. But see on Matt. viii. 2. 43. Straitly charged] See the reason for this, Matt. viii. 4. This verse is wanting in two copies of the Itala. 45. Began to publish it much] Began to publish, modda, many things; probably all that he had heard about our Lord's miraculous works. And to blaze abroad the matter] That is, his own healing: thinking he could never speak too much, nor too well, of him who had thus mercifully and miraculously cleansed him. Jesus could no more openly enter into the city] A city of Galilee, probably Chorazin or Bethsaida, in which he did not appear, for fear of exciting the jealousy of the secular government; or the envy and malice of the Jewish rulers. And they came to him from every quarter. So generally had the poor man, who was cleansed of his leprosy, spread abroad his fame. And can we suppose, that all of these people who came to him from all parts, and to whom he preached the glad tidings of the kingdom, by the power and authority of God, few or none were saved? This is a common opinion; but every person who seriously considers it, must see that it is unfounded. Without doubt, Christ had thousands that were brought to God by his ministry; though in general, only those are mentioned, who were constant attendants on his person. It would be strange, if while God manifested in the flesh, was preacher, there should be few brought to the knowledge of themselves, and of the truth! In this respect he does not per mit his faithful ministers to labour in vain. The Son of man sowed the seed of the kingdom; and it afterward produced a plentiful harvest. Multitudes of Jews were converted by the preaching of the Gospel, and the first Christian church was founded at Jerusalem. 144 Christ heals a paralytic person. ST. MARK. CHAPTER II, The disciples pluck the ears of corn. Christ preaches in Capernaum, 1, 2. A paralytic person is brought to him, whose sins are pronounced forgiven, 3-5. The scribes accuse him of blasphemy, 6, 7. He vindicates himself, and proves his power to forgive sins, by healing the man's disease, &-11. The people are astonished and edified, 12. He calls Levi from the receipt of custom, 13, 14. Eats in his house with publicans and sinners, at which the Pharisees murmur, 15, 16. He vindicates his conduct, 17. Vindicates his disciples, who are accused of not fasting, 18-22; and for plucking the ears of corn on the Sabbath day, 23-26; and teaches the right use of the Sabbath, 27, 28. [A. M. 4031. A. D. 27. An. Olymp. CCI. 3.] Anais entre into Capernaum after some days; it noised that he was house. 2 Ard straightway many were gathered together, insomuch that there was no room to receive them; no, not so much as about the door: and he preached the word unto them. 3 And 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: and when they had broken it up, they let down the bed wherein the sick of the palsy lav. 5 When Jesus saw their faith, he said unto the sick of the palsy, Son, thy sins be forgiven thee. 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 rensoned within themselves, he said unto them, Why reason ye these things in your hearts ? 9Whether is it easier to say to the sick of the palsy, Thy sins be forgiven thee; or to say, Arise, and take up thy bed, and walk i 19 But that ye may know that 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 own house. 12 And immediately he arose, took up the bed, and went forth before them 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 mukitude resorted unto him, and he taught them. 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 Jesus sat at meat in his house, many publicans and sinners sat also together with Jesus a Mart 3.1 Luke 5. 13-b Prov. 8. 34. Mart 13.20. Luke 5.17. & 11.28. Acta 17. 1 < 1 14 4. Toa 4? 5 — Mast 9.4 -e Mait 9.5 Matt 99.—g Matt 9 9. Lk. $47 - Orm the place where the custom was received - Matt. 9 10.-k Mart. 9. 12, 1119 Like 51, 2 & 19 10. 1 Tim. 1. 15. NOTES-Verse 1. In the house.] The house of Peter, with whom Christ lodged when at Capernaum. See the notes on Matt iv. 13. viii. 13. 2. So much us about the door] Meening the yard or court before the house. Preached THE WORD] Tov Aoyov. The doctrine of the kingdom of God; for so o Aoyos, is repeatedly used. 3. One sick of the palsy] A paralytic person. See on Matt. ix. 1, &c. Borne of four. Four men, one at each corner of the sofa or conch on which he lay-this sick man appears to have been too feeble to come himself, and too weak to be carried in any other way. 4. They uncovered the roof] The houses in the East are generally made flat-roofed, that the inhabitants may have the benefit of taking the air on them; they are also furnished with battlements round about, Deut. xxii. 8. Judg. xvi. 27. and 2 am. 1. 2. to prevent persons from falling off; and have a trap door by which they descend into the house. This door, it ap pears, was too narrow to let down the sick man and his conch; so they uncovered the roof, removed a part of the tiles, and hating broken it up, taking away the lathes or timber, to which the tiles had been attached, they then had room to let down the afflicted man. See Luke v. 19. and on Matt. x. 27. 17. 7. Why doth this man thus speak blasphemies?] See this explained Matt. ix. 3, &c. 12. He-took up the bed] The words of PROSPER on this place are worthy of notice. "What is sin, but a deplorable fast, a grovelling on the earth, a repose in the creature, often followed by an universal palsy of the soul; namely, an utter inability to help itself, to break off its evil habits, to walk in the ways of God, to rise, or to take one good step towards him? Grace can repair all in a moment: because it is nothing but the almighty will of God, who commands, and does whatever he commands." 14 Leil The same as Matthew; he appears to have been Jew, though employed in the odions office of a tax-gatherer. For an account of his call, see his Gospel, chap. ix. 9, &c. 16. Sinners] By auapriku, the Gentiles or heathens are generally to be understood in the Gospels, for this was a term the Jews never applied to any of themselves. See the note on Matt. ix. 10. How is it that he eateth] Some very good MSS., several Ver$.004. with Chrysostom and Augustin read, why doth YOUR MASTER eat? 17 To repentance.] This is omitted by ABDKI, twenty. seven others: both the Syriac, Persic, Coptic, Ethiopic, Ar and his disciples; for there were many, and they followed him, 16 And when the scribes 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; 1 came not to call the righteous, but sinners to repentance. 18 And the disciples of John, and of the Pharisees used to fast and they come and say unto him, Why 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 bridechamber fast, while the bridegroom is with them? as long 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 from 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 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? 25 And he said unto them, Have ye never read P what David did when he had need, and was an hungered, he, and they that were with him? 26 How he went into the house of God in the days of Abiathar the high-priest, and did eat the showbread, which is not lawful to eat but for the priests, and gave also to them which were with him? 27 And he said unto them, The Sabbath was made for man, and not man for the Sabbath: 28 Therefore the Son of man is Lord also of the Sabbath. 1 Matthew 9.14. Luke 5, 33-m Or, raw, or, unwrought.-n Matthew 12. 1. Lk. 6. 1.- Deuteronomy 23 25-p 1 Samuel 21, 6-q Exodus 29. 32, 33. Leviticus 24. 9- Exlus 23. 12. Deuteronomy 5. 14. 1 Cor. 3. 21, 22- Matthew 11. 27. & 12 8. Luke 6. 5. menian, Gothic, Vulgate; six copies of the Itala; Euthy. mius and Augustin, Griesbach has left it out of the text; Grotius, Mill, and Bengel approve of the omission. See on Matt. ix. 13. I leave it as in the parallel place above quoted. Properly speaking, the righteous cannot be called to repentance. They have already forsaken sin, mourned for it, and turned to God. In the other parallel place, Luke v. 32. all the MSS. and Versions retain pɛTavolav, repentance. 18. Why do the disciples of John and of the Pharisees fast] See this largely explained on Matt. ix. 14, &c. The following vices are very common to Pharisees. 1. They are more bu sied in censuring the conduct of others, than in rectifying their own. 2. They desire that every one should regulate his piety by theirs; and embrace their particular customs, and forms of devotion. 3. They speak of, and compare themselves with other people, only that they may have an opportunity of distinguishing and exalting themselves. On the nature, times, and duration of fasting, see Matt. vi. 16, and ix. 15. 20. In those days] But instead of ev exeivais tais nepais, many of the best MSS. and Versions read, V EKεLVN in пuɛpa, in that day; viz. the day in which Jesus Christ should be delivered up to the Jews and Gentiles. Mill and Bengel approve of this reading, and Griesbach adopts it. The former part of the verse seems to vindicate the common reading. 21. No man-seweth] See Matt. ix. 16. No man seweth a piece of unscoured cloth upon an old garment. In the com. mon editions, this verse begins with kai, and, but this is omitted by almost every MS. and Version of note. The construction of the whole verse is various in the MSS. the translation given here, and in Matt. ix. 16. is intelligible, and speaks for itself. 23. Went through the corn-fields] See on Matt. xii. 1. 26. The days of Abiathar the high-priest] It appears from 1 Sam. xxi. 1. which is the place referred to here, that Animelech was then high-priest at Neb; and from 1 Sam. xxii. 20. xxiii. 6. and 1 Chron. xviii. 16. it appears, that Abiather was the son of Ahimelech. The Persic reads Abimelech instead of Abiathar. Theophylact supposes that Abiathar was the priest, and Ahimelech or Ahimelech the high priest, and thus endea vours to reconcile both the Sacred historians. Others reconcile the accounts thus, Ahimelech was called Ahimelech Abiathar, ab, father, understood; and Abiathar was called Abiathar Ahimelech, ben, son, understood. Probably they both officiated in the high-priesthood; and the name of the office was indifferently applied to either. Showbread] See Matt. xii. 4. 27. The Sabbath was made for man] That he might have The withered hand healed. Twelve disciples ordained. ST. MARK. the seventh part of his whole time to devote to the purposes The ordinances of religion should be regulated according to their end, which is the honour of God, and the salvation of men. It is the property of the true religion to contain nothing in it but what is beneficial to man. Hereby God plainly shows, that it is neither out of indigence or interest, that he requires men to worship and obey him; but only out of goodness, and to make them happy. God prohibited work on the Sabbathday, lest servants should be oppressed by their masters, that the labouring beasts might have necessary rest, and that men might have a proper opportunity to attend upon his ordinan ces, and get their souls saved. To the Sabbath, under God, we owe much of what is requisite and necessary as well for the body as the soul. CHAPTER III. The man with the withered hand healed, 1-5. The Pharisees plot our Lord's destruction, &. Christ withdraws, and is followed by a great multitude, 7-9. He heals many, and goes to a mountain to pray, 10-13. He ordains twelve disci ples, and gives them power to preach, and work miracles, 14, 15. Their names, 16-19. The multitudes throng him, and the scribes attribute his miracles to Beelzebub, 20-22. He vindicates himself by a parable, 23-27. Of the blasphemy against the Holy Ghost, 28-30. His mother and brethren send for him. 31, 32. And he takes occasion from this to show, that they who do the will of God are to him as brother, sister, and mother, 33–35. [A. M. 4031. A. D. 27. An. Olymp. CCI. 3.] ND he entered again into the synagogue; and there was a man there which had a withered hand. A 2 And they watched him, whether he would heal him on the Sabbath day; that they might accuse him. 3 And he saith unto the man which had the withered hand, b Stand forth: 4 And he saith unto them, Is it lawful to do good on the Sab. bath-days, or to do evil? to save life, or to kill? But they held their peace. 5 And when he had looked round about on them with anger, being grieved for the hardness of their hearts, he saith unto the man, Stretch forth thine hand. And he stretched it out: and his hand was restored whole as the other. 6d And the Pharisees went forth, and straightway took counsel with the Herodians against him, how they might destroy him. 7 But Jesus withdrew himself with his disciples to the sea: and a great multitude from Galilee followed him, f and from Judea, 8 And from Jerusalem, and from Idumea, and from beyond Jordan; and they about Tyre and Sidon, a great multitude, when they had heard what great things he did, came unto him. 9 And he spake to his disciples, that a small ship should wait a Marthew 12 9. Luke 6 6.-b Gr. Arise, stand forth in the midst. Or, blindneesd Matt 12. 14-e Matt. 22. 16-f Luke 6. 17.-g Or, rushed. NOTES.-Verse 1. A man there which had a withered hand.] See this explained on Matt. xii. 10, &c. and on Luke vi. 6, 10. 2. They watched him) Hapernpovv avrov, they maliciously watched him. See on Luke xiv. 1. on him, because of the multitude, lest they should throng him. 13 And he goeth up into a mountain, and calleth unto him 14 And he ordained twelve, that they should be with him, and that he might send them forth to preach. 15 And to have power to heal sicknesses, and to cast out devils: 16 And Simon he surnamed Peter; 17 And James the son of Zebedee, and John the brother of James; and he surnamed them Boanerges, which is, The sons of thunder: 18 And Andrew, and Philip, and Bartholomew, and Matthew, and Thomas, and Jaines the son of Alpheus, and Thaddeus, and Simon the Canaanite, 19 And Judas Iscariot, which also betrayed him and they went " into a house. 20 And the multitude cometh together again, so that they could not so much as eat bread. h Ch 124. Luke 4. 41-i Matt. 14, 33, Ch. 1. 1.-k Ch. 1. 25, 34. Matt. 12. 16-1 Matt. 10, 1 Luke 6. 12. & 9. 1.- m John 1, 42 —n Or, home. - Ch.6.31. 9. A small ship) Пoraptor. The lytil boot, Old English MS. It was doubtless something of the boat kind, which probably belonged to some of the disciples. Our Lord was, at this time, teaching by the sea of Galilee The word ship is ut terly improper in many places of our translation: and tends to mislead the people. 4. To do good-or-evil? to save life, or to kill?] It was a maxim with the Jews, as it should be with all men, that he who neglected to preserve life when it was in his power; was 10. They pressed upon him] Rushed upon him, EMITITTELY to be reputed a murderer. Every principle of sound justice--through eagerness to have their spiritual and bodily malarequires that he should be considered in this light. But if this dies immediately removed. be the case, how many murderers are there against whom there is no law but the law of God? To kill-but instead of anoкTivat, several MSS. and Versions have aroleoat, to destroy. Wetstein, and Griesbach quote Theophylact for this reading: but it is not in my copy. Paris Edit. 1635. Plagues.] Rather disorders, puoriyas; properly such disorders as were inflicted by the Lord. The word plague also tends to mislead. 11. Thou art the Son of God.] Two MSS. and the latter Sy riac have, Thou art the Christ, the Son of God. One of Ste. phen's MSS. has, Thou art the Holy one of God. A MS. in the library of Leicester has ovet o Ocos vios, Thou art GOD, the Son. This is an uncommon reading, which is not confirmed by any MS. yet discovered. 5. With anger, being grieved for the hardness of their hearts] These words are not found in any of the other evangelists. For opwort, hardness, or rather callousness, the Coder Beza, and four of the Itala, read vekpwaɛi, deadness; the Vulgate 14. He ordained twelve] Eroinot, he made twelve. Here and some of the Itala, cæcitate, blindness. Join all these to- is nothing of what we call ordaining. Christ simply appointgether, and they will scarcely express the fulness of this peo-ed them to be with him; and that he might send them occaple's wretchedness. By a long resistance to the grace and sionally to preach. &c. Spirit of God, their hearts had become callous, they were past feeling. By a long opposition to the light of God, they became dark in their understanding, were blinded by the deceitfulness of sin; and thus were past secing. By a long continuance in the practice of every evil work, they were cut off from all union with God, the fountain of spiritual life; and become dead in trespasses and sins, they were incapable of any resurrection but through a miraculous power of God. With anger-What was the anger which our Lord felt? That which proceeded from excessive grief, which was occa sioned by their obstinate stupidity and blindness: therefore it was no uneasy passion, but an excess of generous grief. Whole as the other.] This is omitted by the best MSS. and Versions. Grotius, Mill, and Bengel, approve of the omission, and Griesbach leaves it out of the text. To preach] The Coder Beza, Saron, and all the Itala, except one, add to evayyeλtov, the Gospel. 15. To have power to heal--and to cast out devils] The business of a minister of Christ is, 1st. To preach the Gospel : 2dly. To be the physician of souls; and, 3dly. To wage war with the devil, and destroy his kingdom. 16. Simon, &c.] See on Matt. x. 2, &c. 17. Sons of thunder] A Hebraism for thunderers: probably so named because of their zeal and power in preaching the Gospel. The term Boanerges is neither Hebrew nor Syriac. Cal. met and others think that there is reason to believe, that the Greek transcribers have not copied it exactly. Dy boney raam, which the ancient Greeks would pronounce Beneze gem, and which means, sons of thunder, was probably the ap pellative used by our Lord: or y Beni reges, sons of tempest, which comes nearest to the Boanerges of the evangelist. St. Jerom, on Dan. i. gives by (which he writes Benereem, softening the sound of the y ain) as the more 8. Tyre-Sidon, &c.] See Matt. xi. 21. likely reading; and Luther, supposing our Lord spoke in HeWhen they had heard what great things he did, came unto brew, gives the proper Hebrew term above mentioned, which him] So, if Christ be persecuted and abandoned by the wick he writes Bnehargem. Some think, that the reason why our ed, there are a multitude of pious souls who earnestly seek and Lord gave this appellative to the sons of Zebedee was, their follow him. He who labours for God, will always find more desire to bring fire down from heaven, i. e. a storm of thun than he loses, in the midst of all his contradictions and perder and lightning, to overturn and consume a certain Sama secutions. 6. Herodians] For an account of these, see the note on Matt. xvi. 1. xxii. 16. 7. Galilee] See Matt. iv. 13, 15. ritan village, the inhabitants of which would not receive theu 21 And when his friends heard of it, they went out to lay hold oa him: for they said, He is beside himself 22 And the scribes which carne down from Jerusalem said, He hath Beelzebub, and by the prince of the devils casteth he out devils. 234 And he called them unto him, and said unto them in pa. rables, How can Satan cast out Satan? 24 And if a kingdom be divided against itself, that kingdom cannot stand. 25 And if a house be divided against itself, that house cannot stand. 25 And if Satan rise up against himself, and be divided, he er cool stand, but hath an end. 27* No mvi can enter into a strong man's house, and spoil bis 2000s, except he will first bind the strong inan; and then he will pol his house. • Citara.-h John 7,5 & 1), Y.-e Mart. 9. 34. & 10.25 Luke 11. 15. John 70-410 22d Mt 1, 21 Ser the account in Luke ix. 53, 54. It was a very neral thing among the Jews to give surmaines, which signifred some particular quality or excellence, to their rabbins. ce several instances in Schweltgen, ment 19. Isto a house.] As Christ was now returned to Caperthis was probably the house of Peter, mentioned chap. 2). Eat bread.] Had no time to take any necessary refresh21. His friends] Or, relations. On this verse several MSS. differ considerably. I have followed the reading of the Syriac, because Ithink it the best; ot rap' avrov signify merely his relatives, his brethren, &c. see ver. 31. and the phrase is used by the best writers to signify relatives, companions, and domestics. See Kypke in loco. 1 Its interpretation. 25 f Verily I say unto you, All sins shall be forgiven unto the 34 And he looked round about on them which sat about him, 35 For whosoever shall do the will of God, the same is my brother, and my sister, and mother. eiss 429 Matt. 12. 29.- Matt. 12. 31. Luke 12. 10. 1 John 5. 16.-g Matt 12. 46. Luke S. 19. taking some refreshment. This conjecture should not be light- 28. Wherewith soever they shall blaspheme] This clause is wanting in six copies of the Itala, und in Cyprian and Am brosiastes. 29. Never] Ets Tov atova. This is wanting in the Codex Beza, two others, five of the Itala, and in Athanasius and Cyprian. Eternal damnation] Or, everlasting judgment. aiwviov Kotaεws. But instead of pioεws, BL. and two others read auaprηparos, sin. The Codex Beza, two others, and some of the Fathers, read apaprias, a word of the same import. Grotius, Mill, and Bengel, prefer this latter reading; and Gries. bach has queried the common reading, and put auaprnuatos, in the margin. Sin or trespass is the reading of the Coptic, Armenian, Gothic, Vulgate, and all the Itala but two. Eber. lastynge trespas, is the translation in my old MS. Eng. Bib. 31. Ifis brethren and his mother] Or, rather, his mother and his brethren. This is the arrangement of the best and They said, He is beside himself. It was the enemies of Christ that raised this report; and his relatives, probably thinking that it was true, went to confine him. Let a Christran but neglect the care of his body for a time, in striving to enter in at the strait gate; let a minister of Christ but impair his health by his pastoral labours, presently "he is distracted;" he has not the lea-t conduct nor discretion." But let a man forget his soul, let him destroy his health by debauche-most ancient MS, and this clause, kat ai adeλqai oʊv, and ries, let him expose his life through ambition, and he may, notwithstanding, pass for a very prudent and sensible man. Schoettgen contends, that the multitude, and not Christ, is bere intended Christ was in the house; the multitude, oxλos, ver. 20. pressed upon him so that he could not eat bread. His disciples, or friends, went out, parnoal avrov, (scil. oxλov) to restrain it, viz. the multitude, to prevent them from rushing him. ing into the house, and disturbing their Master, who was now 33. Who is my mother?] See on Matt. xii. 46–50. thy sisters, ver. 32. should be ADDED, on the authority of ADEFGMSUV, fifty-five others, some editions, the margin of the latter Syriac, Slavonic, Gothic, and all the Itala except four. Griesbach has received this reading into the text. Calling him. This clause is wanting in one copy of the Itala. The Coder Alexandrinus has rouvres avrov, seek CHAPTER IV. The parable of the sower, 1-9. Its interpretation, 10-20. The use we should make of the instructions we receive, 21-25. The parable of the progressively growing seed, 26-29. Of the mustard-seed, 30-34. Christ and his disciples are overtaken by a storm, 35-38. He rebukes the wind and the sea, and produces fair weather, 39-41. [A. M. 4031. A. D. 27. An. Olymp. CCL 3.] AND he began again to teach by the sea side: and there was gathered unto him a great multitude, so that he en tered into a ship, and sat in the sea; and the whole multitude was by the sea on the land. 2 And he taught them many things by parables, band said 3 Hearken; Behold, there went out a sower to sow: 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. And other fell on good ground, and did yield fruit that #prang up and increased; and brought forth, some thirty, and some sixty, and some an hundred. Mt. 131. Loke 8. 4-b Ch. 12. 29.-e John 15. 5. Col 1. 6-d Matt. 13. 10. Luke 5. 3, &c.—e 1 Cor. 5. 12. Col.4.5. 1 Theas 1.12. 1 Tim. 3.7. NOTES-Verse 2. He taught them many things by para ble] See every part of this parable of the sower explained on Matt. xiii. 1, &c. 4. The fowls] Tov ovpavov, of the air, is the common read Ing: but it should be omitted, on the authority of nine uncial MSS. upwards of one hundred others, and almost all the Ver. Kina Bengel and Griesbach have left it out of the text. It seems to have been inserted in Mark, from Luke viii. 5. 9. And he said he that hath ears to hear, let him hear.] The Coder Beza, later Syriac in the margin, and seven copies of the Itala, add, xai ó cvviwv ovvier, and whoso understand. eth, Let him understand. 10 They that were about him] None of the other evangefists intimate that there were any besides the twelve with har but it appears there were several others present; and though they were not styled disciples, yet they appear to have seriously attended to his public and private instructions. 11. Unto you it is given to know] Ivovai, to know, is omitted by ABKL ten others, the C'optic, and one of the Itala. The omission of this word makes a material alteration in the 9 And he said unto them, He that hath cars to hear let him hear. 104 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 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 hear. ing they may hear, and not understand; lest at any time they should be converted, and their sins should be forgiven them. 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 way side, where the word is sown: but when they have heard, Satan cometh immediately, and taketh away the word that was sown in their hearts. 16 And these are they likewise which are sown on stony ground; who, when they have heard the word, immediately receive it with gladness; f Isaiah 6.9. Matt. 13. 14. Luke 8. 10. John 12. 40. Acts 28. 26. Romane II. Matt. 13, 19. sense; for without it, the passage may be read thus-To you the mystery of the kingdom of God is given; but all these things are transacted in parables to those without. Griesbach leaves it doubtful. And Professor White says, probabiliter delendum. I should be inclined to omit it, were it not found in the parallel passages in Matthew and Luke, in neither of whom it is omitted by any MS. or Version. See the dissertation on parabolical writing at the end of Matt. chap. xiii. 13. Know ye not this parable?] The scope and design of which is so very obvious. How then will ye know all parables?] Of which mode of teaching ye should be perfect masters, in order that ye may be able successfully to teach others. This verse is not found in any of the other evangelists. 15. THESE are they] Probably our Lord here refers to the people to whom he had just now preached, and who, it is likely, did not profit by the word spoken. Where the word is sown] Instead of this clause, four copies of the Itala read the place thus-They who are sown by the way side, are they WHO RECEIVE THE WORD NEGLIGENTLY. There |