The question about washings. CHAPTER VII. The Syrophonician woman. 3(For the Pharisees, and all the Jews, except they wash their | people, his disciples asked him concerning the parahands oft, eat not, holding the tradition of the elders. 4 And when they come from the market, except they wash, they eat not. And many other things there be, which they have received to hold, as the washing of cups, and pots, brazen vessels, and of tables.) b 5 Then the Pharisees and scribes asked him, Why walk not thy disciples according to the tradition of the elders, but eat bread with unwashen hands? 6 He answered and said unto them, Well hath Esaias prophesied of you hypocrites, as it is written,This people hooureth me with their lips, but their heart is far from me. 7 Howbeat in vaia do they worship me, teaching for doctrines the commandments of men. 8 For, laying aside the commandment of God, ye hold the tradition of men, as the washing of pots and cups: and many other such like things ye do. 9 And he said unto them, Full well ye f reject the commandment of God, that ye may keep your own tradition. 10 For Moses said, Honour thy father and thy mother; and, Whoso curseth father or mother, let him die the death; 11 But ye say, If a man shall say to his father or mother, It is Corban, that is to say, a gift, by whatsoever thou mightest be profited by me; he shall be free. 12 And ye suffer him no more to do aught for his father or his mother; 13 Making the word of God of none effect through your tradition, which ye have delivered: and many such like things do ye. 14 And when he had called all the people unto him, he said unto them, Hearken unto me every one of you, and understand: 15 There is nothing from without a man, that entering into him can defile him: but the things which come out of him, those are they that defile the man. 16 If any man have ears to hear, let him hear. 17 And when he was entered into the house from the •Or diligently; in the original, with the fist: Theophylact, up to the elbowSescarto in about a pint ani's half - Or, bels.-d Matt 15. 2- Isaiah 29.13. Ms 15 s-fur, fratre- Exod. . 12. De. 5. 16. Matt, 15. 4-h Exod. 21. the omission, and Griesbach rejects the word. If the 3d and 4th verses be read in a parenthesis, the 2d and 5th verses will appear to be properly connected, without the above clause. 3. Except they wash their hands] Пoyun, the hand to the wrist-Unless they wash the hand up to the wrist,eat not. Several translations are given of this word--that above is from Dr. Lightfoot, who quotes a tradition from the rabbins, stating that the hands were to be thus washed. This sort of washing was, and still continues to be an act of religion in the eastern countries. It is particularly commanded in the Koran, Surat. v. ver. 7. "O believers, when ye wish to pray, wash your faces, and your hands up to the elbows, and your feet up to the ankles." Which custom it is likely Mohammed borrowed from the Jews. The Jewish doctrine is this. "If a man neglect the washing, he shall be eradicated from this world." But instead of oyun, the fist or hand, the Codex Bez has Tov, frequently: and several of the Italu have words of the same signification. 4. And when they come] This clause is added by our transIstions, to fill up the sense; but it was probably a part of the original: for tav EA0wat is the reading of the Coder Beza, Vulgate, Armenian, and most of the Itala. The clause in my old M. Bible is read thus: And the turninge agein fro chepinge. The words seem essentially necessary to a proper understanding of the text; and if not admitted on the above authority, they must be supplied in Italics, as in our common translation. Except they wash] Or dip; for Barritarra may mean ether. But instead of the word in the text, the famous Coder Vaticanus, (B) eight others, and Euthymius, have parrior rai, sprinkle. However, the Jews sometimes washed their hands previously to their eating: at other times, they simply dipped or plunged them into the water. Of cups) Hoript; any kind of earthen vessels. Pots Of measures-sov, from the singular (esns, a mea. sure for liquids, formed from the Latin sextarius, equal to a pant and a half English. See this proved by Wetstein, on This lace. My old MS. renders it cruetis. zen dessels] Xaλktor-these, if polluted, were only to be washed, or passed through the fire; whereas the earthen vessels were to be broken. A ble. 18 And he saith unto them, Are ye so without understanding also? Do ye not perceive, that whatsoever thing from without entereth into the man, it cannot defile him; 19 Because it entéreth not into his heart, but into the belly, and gocth out into the draught, purging all meats? 20 And he said, That which cometh out of the man, that defileth the man. 21" For from within, out of the heart of men, proceed evil thoughts, adulteries, fornications, murders, 22 Thefts, covetousness, wickedness, deceit, lasciviousness, an evil eye, blasphemy, pride, foolishness: 23 All these evil things come from within, and defile the man. 24P And from thence he arose, and went into the borders of Tyre and Sidon, and entered into a house, and would have no man know it; but he could not be hid. 25 For a certain woman, whose young daughter had an unclean spirit, heard of him, and came and fell at his feet: 26 (The woman was a Greek, a Syrophoenician by nation ;) and she besought him that he would cast forth the devil out of her daughter. 27 But Jesus said unto her, Let the children first be filled: for it is not meet to take the children's bread, and to cast it unto the dogs. 28 And she answered and said unto him, Yes, Lord, yet the dogs under the table eat of the children's crumbs. 29 And he said unto her, For this saying go thy way; the devil is gone out of thy daughter. 30 And when she was come to her house, she found the devil gone out, and her daughter laid upon the bed. 31 And again, departing from the coasts of Tyre and Sidon, he came unto the sea of Galilee, through the midst of the coasts of Decapolis. 32 And they bring unto him one that was deaf, and had an impediment in his speech; and they beseech him to put his hand upon him. 17. Lev. 2). 9. Prov. . .-i Matt. 15. 5. & 23, 18-k Matt. 15. 10-1 Matt. 11. 15. -m Matt. 15. 15.-n Gen. G.5. & 6. 21. Mart. 13, 19.-0 Gr. covetousnesses, wicket. nesses. -p Matt. 15. 21.-q Or, Gentile. Mart. 15 29 Matt. 9. 32. Luke II. 14. copies of the Itala, have pɛ ayaza, loveth me:-the Ethiopic has both readings. 8. Washing of pots and cups, &c.] This whole clause is wanting in BL. five others, and the Coptic: one MS. omits this and the whole of the ninth verse. The eighth verse is not found in the parallel place of Matt. xv. 9. Full well] Kaλws-a strong irony. How noble is your conduct! from conscientions attachment to your own traditions, ye have annihilated the cominandments of God! That ye may keep] But ornontre, that ye may establish, is the reading of D. three others, Syriac, all the Itala, with Cyp rian, Jerom, and Zeno. Griesbach thinks it should be received instead of the other. God's law was nothing to these men, in comparison of their own: hear a case in point. "Rabba said, How foolish are most men! they observe the precepts of the divine law, and neglect the statutes of the rabbins !" Maccoth, fol. 22. 10. For Moses said, &c.] See all these verses, from this to the 23d, explained Matt. xv. 3—20. 13. Your tradition] D. latter Syriac, in the margin Saxon, and all the Itala but one, add in upa, by your FOOLISH tradi tion: Eoper stuntan lage, your foolish law. Anglo-Saxon. 14. When he had called all the people] But instead of mavra, all, madir, again, is the reading of BDL. latter Syriac, in the margin, Coptic, Ethiopic, Saron, Vulgate, all the Itala but one. Mill and Griesbach approve of this reading. 19. Into the draugh!] See on Matt. xv. 17. Purging all meats?] For what is separated from the different aliments taken into the stomach, and thrown out of the body, is the innutritious parts of all the meats that are eaten : and thus they are purged, nothing being left behind, but what is proper for the support of the body. 24. Into the borders of Tyre and Sidon] Or, into the country between Tyre and Sidon. I have adopted this translation from KYPKE, who proves that this is the meaning of the word μcopia, in the best Greek writers. 25. A certain roman] See this account of the Syrophoni. cian woman explained at large, Matt. xv. 21-28. 26. The woman was a Greek] Rosenmuller has well observed that all heathens or idolaters were called 'EAλnves, Greeks, by the Jews; whether they were Parthians, Medes, Arabs, Indians, or Ethiopians. Jews and Greeks divided the whole world at this period. 30. Laid upon the bed.] The demon having tormented her, so that her bodily strength was exhausted, and she was now laid upon the couch to take a little rest. The Ethiopic, has a remarkable reading here, which gives a very different, and I think a better sense. And she found her daughter CLOTHED, SITTING upon the couch, and the demon gone out. And of tables) Beds, couches-kat Kλivov. This is wanting in BL fco others, and the Coptic. It is likely it means no more than the forms or seats, on which they sat to eat. bed or couch was defiled, if any unclean person sat or leaned on it a man with an issue-a leper-a woman with child, &c. As the word Barricpovs, baptisms, is applied to all these; and as it is contended, that this word and the verb whence it is derived, signifying dipping or immersion alone, its use in be above cases refutes that opinion; and shows that it was used, not only to express dipping or immersion, but also sprinkling and washing. The cups and pots were washed; Le beds and forms perhaps sprinkled; and the hands dipped--a stammerer: yet it is certain also, that the word means a up to the wrist. 5. Why walk not thy disciples] See on Matt. xv. 2—9. 6. Honoureth me) Me Tipa-but the Coder Beza and three 32. They bring him one that was deaf, and had an impedi ment in his speech] Though from the letter of the text, it does not appear that this man was absolutely deprived of speech: for poyihalos literally signifies, one that cannot speak plainly dumb person; and it is likely that the person in question was dumb, because he was deaf; and it is generally found that he who is totally deaf is dumb also. Almost all the Versions un Four thousand fed. ST. MARK. 33 And he took him aside from the multitude, and put his fingers into his ears, and he spit, and touched his tongue : 34 And looking up to heaven, he sighed, and saith unto him, Ephphatha, that is, Be opened. 354 And straightway his ears were opened, and the string of his tongue was loosed, and he spake plain. a Ch. 8. 23. John 9. 6.-b Ch. 6. 41. John 11. 41. & 17. 1. derstand the word thus: and the concluding words seem to confirm this-He maketh both the deaf to hear, and the DUMB, Kops, to speak. The Pharisees ask for signs. 36 And he charged them that they should tell no man: but the more he charged them, so much the more a great deal they published it; 37 And were beyond measure astonished, saying, He hath done all things well: he maketh both the deaf to hear, and the dumb to speak. e John 11. 33, 3.-d Isa. 35. 5, 6. Matt. 11. 5.-0 Ch. 5. 43. Jesus, having compassion upon him, said, Be opened; and immediately his ears were opened, so that he could hear dis tinctly; and the impediment to his speaking was removed, so that he spake properly. The original will admit of this interpretation; and this, I am inclined to believe, is the true mean. ing of this otherwise (to me and many others) unaccountable passage. 34. Ephphatha] Ethphathach, AL Syriac. It is likely that it was in this language that our Lord spoke to this poor man: and because he had pronounced the word Ephphathach, with peculiar and authoritative emphasis, the evangelist thought proper to retain the original word; though the last letter in it could not be expressed by any letter in the Greek alphabet. 35. He spake plain.] Op0ws, distinctly, without stammering. One MS. has, And he spoke praising God. There is no doubt of this: but the evangelist, I think, did not write these words. 33. And he spit, and touched his tongue] This place is exceedingly difficult. There is scarcely an action of our Lord's life but one can see an evident reason for, except this. Various interpretations are given of it--none of them satisfies my mind. The Abbé Giradeau spiritualizes it thus: 1. He took him aside from the multitude-When Christ saves a sinner, he separates him from all his old evil companions, and from the spirit and maxims of an ungodly world. 2. He put his fingers in his ears to show that they could be opened only by the finger, i. e. the power of God, and that they should be shut to every word and voice, but what came from him. 3. Spitting out, he touched his tongue-to show that his mental taste and relish should be entirely changed; that he should detest those things which he before esteemed, and esteem those which he before hated. 4. Looking up to heaven-to signify that all help comes from God, and to teach the new convert to keep continually looking to, and depending upon him. 5. He groan ed-to show the wretched state of man by sin, and how tenderly concerned God is for his present and eternal welfare; and to intimate, that men should seek the salvation of God in the spirit of genuine repentance, with strong crying and tears. 6. He said, Be opened-Sin is a shutting of the ears against the words of God; and a tying of the tongue, to render it incapable of giving God due praise. But when the all-pow-wisest philosophers are agreed, that considering Creation as erful grace of Christ reaches the heart, the ear is unstopped, and the man hears distinctly—the tongue is unloosed, and the man speaks correctly. After all, it is possible that what is attributed here to Christ, belongs to the person who was cured. I will give my sense of the place in a short paraphrase. 36. Tell no man] See on Matt. viii. 4. This miracle is not mentioned by any other of the evangelists. Another proof that Mark did not abridge Matthew. For a practical review of the different important subjects of this chapter, see Matt. xv. &c. and particularly the observations at the end. 37. He hath done all things well] This has been, and ever will be, true of every part of our Lord's conduct. In creation, providence, and redemption, he hath done all things well. The a whole, it would be impossible to improve it. Every thing has been made in number, weight, and measure; there really is nothing deficient, nothing redundant; and the good of the creature seeins evidently more consulted than the glory of the Creator. The creature's good is every where apparent; but to find out how the Creator is glorified by these works, requires And Jesus took him aside from the multitude: and [the the eye of the philosopher. And as he has done all things we!! deaf man] put his fingers into his ears, intimating thereby to in creation, so has he in providence: here also every thing is Christ that they were so stopped that he could not hear; and in number, weight, measure, and time. As creation shows having spat out, that there might be nothing remaining in his his majesty, so providence shows his bounty. He preserves mouth to offend the sight when Christ should look at his every thing he has made, all depend on him; and by him are tongue, he touched his tongue, showing to Christ that it was all things supported. But how glorious does he appear in the so bound, that he could not speak; and he looked up to hea work of redemption! how inagnificent, ample, and adequate ren, as if to implore assistance from above; and he groaned, the provision made for the salvation of a lost world! Here, being distressed because of his present affliction, and thus im as in providence, is enough for all, a sufficiency for each, and plored relief: for not being able to speak, he could only groan an abundance for eternity. He loves every man, and hates and look up, expressing by these signs, as well as he could, nothing that he has made; nor can the God of all grace be less his afflicted state, and the desire he had to be relieved. Then beneficent than the Creator and Preserver of the universe. CHAPTER VIII. Four thousand persons fed with seven loaves and a few small fishes, 1-8. Christ refuses to give any further sign to the impertinent Pharisees, 10-12. Warns his disciples against the corrupt doctrine of the Pharisees and of Herod, 13—21. He restores sight to a blind man, 22-26. Asks his discip sciples what the public thought of him, 27-30. Acknowledges him self to be the Christ, and that he must suffer, 31-33. And shows that all his genuine disciples must take up their cross, suffer in his cause, and confess him before men, 34–38. [A. M. 4032. A. D. 28. An. Olymp. CCI. 4.] IN those days the multitude being very great, and having nothing to eat, Jesus called his disciples unto him, and saith unto them, 2 I have compassion on the multitude, because they have now been with me three days, and have nothing to eat: 3 And if I send them away fasting to their own houses, bthey will faint by the way: (for divers of them came from far.) 4 And his disciples answered him, From whence can a man satisfy these men with bread here in the wilderness? 5 And he asked them, How many loaves have ye? And they said, Seven. 6 And he commanded the people to sit down on the ground: and he took the seven loaves, and gave thanks, and brake, and gave to his disciples to set before them; and they did set them before the people. 7 And they had a few small fishes; and dhe blessed, and commanded to set them also before them. 8 So they did eat and were filled; and they took up of the broken meat that was left, seven baskets. 9 And they that had eaten were about four thousand: and he sent them away. a Matt. 15. 32. Mark 6. 34 -b 1sa. 60. 3, 4. Matt. 9. 36.-e Mait. 15. 34. See Chap. 6. 39-d Matt. 14. 19. Ch. 6. 41-e Matt 15. 39. NOTES.-Verse 1. The multitude being very great] Or, rather, There was again a great multitude. Instead of TauToddov, very great, I read waλiv noλλov, again a great, which is the reading of BDGLM. fourteen others, all the Arabic, Coptic, Ethiopic, Armenian, Gothic, Vulgate, and Itala, and of many Evangelistaria. Griesbach approves of this read Ing. There had been such a multitude gathered together once before, who were fed in the same way. See chap. vi. 34, &c. 2. Having nothing to eat] If they had brought any provisions with them, they were now entirely expended; and they stood in immediate need of a supply. 14Now the disciples had forgotten to take bread, neither had they in the ship with them more than one loaf. 15h And he charged them, saying, Take heed, beware of the leaven of the Pharisees, and of the leaven of Herod. 16 And they reasoned among themselves, saying, It is i because we have no bread. k 17 And when Jesus knew it, he saith unto them, Why reason ye because ye have no bread? perceive ye not yet, neither understand have ye your heart yet hardened? 18 Having eyes, see ye not? and having ears, hear ye not? and do ye not remember, 19 When I brake the five loaves among five thousand, how f Matt. 12. 38. & 16. 1. John 6. 30-g Mart. 16. 5-h Matt 16 6. Luke 12 L - Matt. 16. 7.-k Ch. 6. 52.-1 Matt, 14. 20. Ch. 6. 43. Luke 9. 17. John 6. 13 3. For divers of them came from far.] And they could not possibly reach their respective homes without perishing, unless they got food. 4, &c.] See on Matt. xiv. 14. and xv. 35. 7. And they had a few small fishes] This is not noticed in the parallel place, Matt. xv. 36. 10. Dalmanutha] See the note on Matt. xv. 39. 12. And he sighed deeply in his spirit] Or, having_deeply groaned so the word avarrevažas properly means. He was exceedingly affected at their obstinacy and hardness of heart. See Matt. xvi. 1-4. 14. Now the disciples had forgotten to take bread). See all Christ foretels his sufferings 30b And he charged them that they should tell no man of him. 31 And i he began to teach them, that the Son of man must suffer many things, and be rejected of the elders, and of the chief priests, and scribes, and be killed, and after three days again. 20 And when the seven among four thousand, how many stand? 22 And he cometh to Bethsaida; and they bring a blind man unto him, and besought him to touch him. 23 And he took the blind man by the hand, and led him out of the town; and when he had spit on his eyes, and put his hands upon him, he asked him if he saw aught. 24 And he looked up, and said, I see men as trees, walking. 25 After that he put his hands again upon his eyes, and made him look up: and he was restored, and saw every man clearly. 25 And he sent him away to his house, saying, Neither go into the town, 4 nor tell it to any in the town. 27 And Jesus went out, and his disciples, into the town of Cesarea Philippi: and by the way he asked his disciples, saytig unto themi, Whom do men say that I am? And they answered, f John the Baptist: but some say, Elias, and others, One of the prophets. 29 And he saith unto them, But whom say ye that I am? And Peter answereth and saith unto him, Thou art the Christ a Ma: 15. 17. Ver 8 - Ch 6.52 Ver.17 Ch. 7. 33.-d Matt. 8 4. Ch 5.43, eMou 15:13 Luke 18 - Matt. 14.2-g Matt. 16.6. John 9 & 11 227 - Matt.16. this to ver. 21. explained at large on Matt. xvi. 4-12. In the above chapter, an account is given of the Pharisees, Sad ducees, and Herodians. 22 They bring a blind man unto him.] Christ went about to do good; and wherever he came, he found some good to be done and so should we, if we had a proper measure of the same zeal and love for the welfare of the bodies and souls of men. 23. And he took the blind man by the hand] Giving him a proof of his readiness to help him, and thus preparing him for the cure which he was about to work. 32 And he spake that saying openly. And Peter took him, and began to rebuke him. 33 But when he had turned about and looked on his disciples, he rebuked Peter, saying, Get thee behind me, Satan: for thou savourest not the things that be of God, but the things that be of men. 34 And when he had called the people unto him with his disciples also, he said unto them, k Whosoever will come after me, let him deny himself, and take up his cross, and follow me. 35 For whosoever will save his life shall lose it; but whosoever shall lose his life for my sake and the Gospel's, the same shall save it. 36 For what shall it profit a man if he shall gain the whole 37 Or what shall a man give in exchange for his soul? 20-i Matt 16.91. & 17.22, Luke 9. 22-k Matt.10,38 & 16.24. Luke 9.23. & 14.27. - now began fully to understand him. This is an additional reproof, see on Matt. 34. Whosoever will come after me] It seems that Christ formed, on the proselytism of the Jews, the principal quali ties which he required in the proselytes of his covenant. The first condition of proselytism among the Jews was, that he that came to embrace their rekgion, should come volunta rily, and that neither force nor influence should be employed in this business. This is also the first condition required by Jesus Christ, and which he considers as the foundation of all the rest; if a man be willing to come after me. Led him out of the town] Thus showing the inhabitants, that he considered them unworthy of having another miracle The second condition required in the Jewish proselyte was, wrought among them. He had already deeply deplored their that he should perfectly renounce all his prejudices, his er. ingratitude and obstinacy: see on Matt. xi. 21. When a peo-rors, his idolatry, and every thing that concerned his false ple do not make a proper improvement of the light and grace religion; and that he should entirely separate himself from which they receive from God, their candlestick is removed, his most intimate friends and acquaintances. It was on this even the visible church becomes there extinct; and the candle ground that the Jews called proselytism a new birth; and prois put out-no more means of spiritual illumination are af-selytes new-born, and new men, and our Lord requires men forded to the unfaithful inhabitants. Rev. ii. 5. to be born again, not only of water, but by the Holy Ghost. See John iii. 5. All this our Lord includes in this word, Let him renounce himself. To this the following scriptures refer; Matt. x. 33. John iii. 3. and 5. 2 Cor. v. 17. When he had spit on his eyes] There is a similar transaction to this mentioned by John, chap. ix. 6. It is likely this was done merely to separate the eyelids; as in certain case of blindness, they are found always gummed together. It required a miracle to restore the sight, and this was done in consequence of Christ having laid his hands upon the blind man: it required no miracle to separate the eyelids, and therefore natural means only were employed-this was done by rubbing them with spittle; but whether by Christ or by the blind man, is not absolutely certain. See on chap. vii. 33. It has always been evident, that false miracles have been wrought without reason or necessity, and without any obvious advantage; and they have thereby been detected: on the contrary, true miracles have always vindicated themselves by their obvious utility and importance; nothing ever being effected by them that could be performed by natural means. If he saw aught.] E, if, is wanting in the Syriac, all the Persic and Arabic, and in the Ethiopic; and T BAERELS; dost thou see any thing is the reading of CD. Coptic, Ethiopic, all the Arabic and Persic. 24. I see men as trees, walking.] His sight was so imperfect, that he could not distinguish between men and trees, only by the motion of the former. 25. And saw every man clearly.] But instead of anavras, all men, several excellent MSS. and the principal Versions, have aravra, all things, every object; for the view he had of them before was indistinct and confused. Our Lord could have restored this man to sight in a moment, but he chose to do it in the way mentioned in the text, to show that he is sovereign of his own graces; and to point out, that however insignificant means may appear in themselves, they are divinely efficacions when he chooses to work by them; and that how ever small the first manifestations of mercy may be, they are nevertheless the beginnings of the fulness of the blessings of the Gospel of peace. Reader, art thou in this man's state? Art thou blind! Then come to Jesus, that he may restore thee. Hast thou a measure of light? Then pray that he may lay his hands again on thee, that thou mayest be enabled to read thy atle clear, to the heavenly inheritance. 25. He sent him away to his house] So it appears that this person did not belong to Bethsaida, for in going to his house he was not to enter into the village. This miracle is not mentioned by any other of the evangelists. It affords another proof that Mark did not abridge Matthew's Gospel. And Jesus went out, &c.] See on Matt. xvi. 13-20. 29 Thou art the Christ.] Three MSS. and some Versions ad, the Son of the living God. 22 And he spake that saying] Concerning the certainty and necessity of his sufferings-openly; with great plain Czz, suppηaia, confidence or emphasis, so that the disciples The third condition on which a person was admitted into the Jewish church as a proselyte was, that he should submit to the yoke of the Jewish law, and bear patiently the inconve niences and sufferings with which a profession of the Mosaic religion might be accompanied. Christ requires the same condition, but instead of the yoke of the law, he brings in his own doctrine, which he calls his yoke, Matt. xi. 29. and his cross, the taking up of which, not only implies a bold profes sion of Christ crucified, but also a cheerful submitting to all the sufferings and persecutions to which he might be exposed, and even to death itself. The fourth condition was, that they should solemnly engage to continue in the Jewish religion, faithful even unto death. This condition Christ also requires; and it is com. prised in this word, Let him FOLLOW me. See the following verses, and see on the subject of proselytism, Ruth i. 16, 17. 35. For whosoever will save his life] On this and the fol lowing verses, see Matt. xvi. 24, &c. 38. Whosoever-shall be ashamed of me] Our Lord hints here at one of the principal reasons of the incredulity of the Jews-they saw nothing in the person of Jesus Christ which corresponded to the pompous notions which they had formed of the Messiah. If Jesus Christ had come into the world as a mighty and opulent man, clothed with earthly glories and honours, he would have had a multitude of partizans, and most of them hypocrites. And of my words] This was another subject of offence to the Jews; the doctrine of the cross must be believed; a suf fering Messiah must be acknowledged; and poverty and affliction must be borne; and death, perhaps, suffered in consequence of becoming his disciples. Of him, and of his words, in this sense, the world is, to this day, ashamed. Of him also shall the Son of man be ashamed] As he refused to acknowledge me before men, so will I refuse to acknowledge him before God, and his angels. Terrible consequence of the rejection of Christ! And who can help him whom the only Saviour eternally disowns 1 Reader! Lay this subject seriously to heart: and see the notes on Matt. xvi. 24, &c. and at the end of that chapter. All the subjects contained in this chapter are very interesting; but particularly, 1. The miraculous feeding of the mul titudes, which is a full unequivocal proof of the supreme divinity of Jesus Christ: in this miracle he truly appears in his creative energy, with which he has associated the tenderest benevolence and humanity. The subject of such a prince must ever be safe: the servants of such a master must ever have kind usage; the follower of such a teacher can never want nor go astray. The transfiguration of Christ, and the discourse occasioned by it, 1-13. He casts out a dumb spirit which his disciples could not, 14-29. He foretels his death, 30-32. The disciples dispute about supremacy, and Christ corrects them, 33– 37. Of the person who cast out demons in Christ's name, but did not follow him, 38-40. Every kind office done to the disciples of Christ shall be rewarded by him, and all injuries done to them shall be punished, 41, 42. The necessity of mortification and self-denial, 43-48. Of the sulting of sacrifices, 49, and the necessity of having union among the disciples of Christ, 50. [A. M. 4032. A. D. 23. An. Olymp. CCI. 4.] A ND he said unto them, Verily I say unto you, That there be some of them that stand here, which shall not taste of death till they have seen the kingdom of God come with power. 21 And after six days Jesus taketh with him Peter, and James, and John, and leadeth them up into a high mountain apart by themselves: and he was transfigured before them. 3 And his raiment became shining, exceeding & white as snow; so as no fuller on earth can white them. 4 And there appeared unto them Elias with Moses; and they were talking with Jesus. 5 And Peter answered and said to Jesus, Master, it is good for us to be here: and let us make three tabernacles; one for thee, and one for Moses, and one for Elias. 6 For he wist not what to say; for they were sore afraid. 7 And there was a cloud that overshadowed them: and a voice came out of the cloud, saying, This is my beloved Sou: hear him. 8 And suddenly, when they had looked round abont, they saw no man any more, save Jesus only with themselves. 9 And as they came down from the mountain, he charged them that they should tell no man what things they had seen, till the Son of man were risen from the dead. 10 And they kept that saying with themselves, questioning one with another what the rising from the dead should mean. 11 And they asked him, saying, Why say the scribes that Elias must first coune? 12 And he answered and told thein, Elias verily cometh first, and restoreth all things; and 5 how is it written of the Son of man, that he must suffer many things, and be set at nought. 13 But I say unto you, That i Elias is indeed come, and they have done unto him whatsoever they listed, as it is written of him. 14k And when he came to his disciples, he saw a great multitude about thein, and the scribes questioning with them. 15 And straightway all the people, when they beheld him, were greatly amazed, and running to him saluted him. 16 And he asked the scribes, What question ye with them? a Mat. 16 28 Luke 9 27-b Mau. 249. & 5. 31, Luke 22 18 Mart, 17. 1. Luke 9 - Dan. 7 9. Man 3-e Mat. 17. 9-f Mal 4 5 Mar. 17. 19 -g Pra 926 Isa 514, & Dan 993-5 Sabe 22.11. Phil 9 7. —¡ Mar 11 11 & 17 NOTES-Verse 1. There be some] This verse properly belongs to the preceding chapter, and to the preceding discourse. It is in this connexion in Matt. xvi. 27, 28. See the notes there. 2. And after six days Jesus taketh with him Peter, &c.] For a full account of the nature and design of the transfiguration, see on Matt. xvii. 1, &c. A high mountain] I have conjectured, Matt xvii.1. that this was one of the mountains of Galilee, some say Hermon, some Tabor; but Dr. Lightfoot thinks a mountain near Cesarea Philippi to be more likely. Was transfigured] Four good MSS. and Origen add here, AND WHILE THEY WERE PRAYING he was transfigured; but this appears to be added from Luke ix. 29. 10. And they kept that saying] This verse is wanting in two MSS. and one of the Itala. What the rising from the dead should mean.] "Orav Ex VεKOWY avasй, When he should arise from the dead, is the reading of D., six others, Syriac, all the Persic, Vulgate, all the Itala, and Jerom. Griesbach approves of it. There is nothing that answers to this verse either in Matthew or Luke. 12. And how it is written) Rather, as also it is written. Instead of kat TS, AND HOW it is written, I read kabos, AS ALSO it is written of the Son of man, &c. This reading is supported by AKM. seventeen others, the latter Syriac in the nargin, Slavonic, and Armenian. Some think the propriety of adopting this reading is self-evident. 15. Were greatly amazed] Probably, because he came so unexpectedly; but the cause of this amazement is not very evident. 17. A dumb spirit] That is, a demon who afflicted those in whom it dwelt, with an incapacity of speaking. The spirit itself could not be either deaf or dumb. These are accidents that belong only to organized animate bodies. See this case explained, Matt. xvii. 14, &c. 18. Pineth away] By these continual torments; so he was not only deaf and dumb, but sorely tortured besides. 20. When he saw him-the spirit tare him; and he fell on the ground, &c.] When this demon saw Jesus, he had great rage, knowing that his time was short; and hence the extraordinary convulsions mentioned above. 22. If THOU canst Do any thing] I have already tried thy disciples, and find they can do nothing in this case; but if thou hast any power, in mercy use it in our behalf. | 17 And one of the multitude answered and said, Master, 1 have brought unto thee my son, which hath a dumb spirit; 18 And wheresoever he taketh him, he "teareth him and be foameth, and gnasheth with his teeth, and pineth away: and I spake to thy disciples that they should cast him out; and they could not. 19 He answereth him, and saith, O faithless generation, how long shall I be with you? how long shall I suffer you ? bring him unto me. 20 And they brought him unto him: and when he saw him, straightway the spirit tare him; and he fell on the ground, and wallowed, foaming. 21 And he asked his father, How long is it ago since this came unto him? And he said, Of a child. 22 And oftentimes it hath cast him into the fire, and into the waters, to destroy him: but if thou canst do any thing, have compassion on us, and help us. 23 Jesus said unto him, PIf thou canst believe, all things are possible to him that believeth. 24. And straightway the father of the child cried out, and said with tears, Lord, I believe, help thou mine unbelief. 25 When Jesus saw that the people came running together, he rebuked the foul spirit, saying unto him, Thou dumb and deaf spirit, I charge thee, come out of him, and enter no more into him. 26 And the spirit cried, and rent him sore, and came out of him: and he was as one dead: insoinuch that many said, He is dead. 27 But Jesus took him by the hand, and lifted him up, and he arose. 234 And when he was come into the house, his disciples asked him privately, Why could not we cast him out? 29 And he said unto them, This kind can come forth by nothing, but by prayer and fasting. 30 And they departed thence, and passed through Galilee; and he would not that any man should know it. 31 For he taught his disciples, and said unto them, The Son 12. Luke 17.-k Mart. 17. 14 Luke 9. 37-1 Or, among yourselves - Matt 17. 14. Luke98-n Or dasheth him - Ch 1.26. Luke 9 - Matt. 17. 5. Ch. 11. 23. Luke 17 6. John 11. 49 — Mar 17 19. Matt. 17. 22. Luke 9 44 23. If THOU canst BELIEVE] This was an answer to the inquiry above. I can furnish a sufficiency of power, if thou canst but bring faith to receive it. Why are not our souls completely healed? Why is not every demon cast out? Why are not pride, self-will, love of the world, lust, anger, pee. vishness, with all the other bad tempers and dispositions which constitute the mind of Satan, entirely destroyed ? Alas! it is because we do not believe; Jesus is able; inore, Jesus is willing; but we are not willing to give up our idols, we give not credence to his word; therefore hath sin a being in us. and dominion over us. 24. Lord, I believe) The word Lord is omitted by ABCDI, both the Syriac, both the Arabic, latter Persic, Ethiopic, Go thic, and three copies of the Itala. Griesbach leaves it out: the omission, I think, is proper, because it is evident the man did not know our Lord, and therefore could not be expected to accost him with a title expressive of that authority, which he doubted whether he possessed, unless we grant that he used the word rupte, after the Roman custom, for sir. Help thou mine unbelief.] That is, assist me against it Give me a power to believe. 25. I charge thee] Considerable emphasis should be laid on the pronoun-thou didst resist the command of my disciples, now I command thee to come out. If this had been only a natural disease, for instance the epilepsy, as some have ar gued, could our Lord have addressed it, with any propriety, as he has done here; Thou deaf and dumb spirit, come out of him, and enter no more into him! Is the doctrine of dermoniacal influence false! If so, Jesus took the most direct ine thod to perpetuate the belief of that falsity, by accommodating himself so completely to the deceived vulgar. But this was impossible, therefore the doctrine of demoniacal influence is a true doctrine, otherwise Christ would never have given it' the least countenance or support. 29. Prayer and fasting] See on Matt. xvii. 21. This demon may be considered as an emblem of deeply rooted vices, and inveterate habits, over which the conquest is not generally obtained but through extraordinary humiliations This case is related by both Matthew and Luke, but it is greatly amplified in Mark's account, and many new circumstances related-Another proof that Mark did not abridge Matthew. 30. They passed through Galilee] See on Mattthew xvii. 22-27. Contention about precedency. CHAPTER IX. of man is delivered into the hands of men, and they shall kill him; and after that he is killed, he shall rise the third day. 32 But they understood not that saying, and were afraid to ask him. 33 And he came to Capernaum: and being in the house, he asked them, What was it that ye disputed among yourselves by the way? 34 Bat they held their peace: for by the way they had disputed among themselves, who should be the greatest. 36 And he sat down and called the twelve, and saith unto them, if any man desire to be first, the same shall be last of all, and servant of all. 36 And he took a child, and set him in the midst of them; and when he had taken him in his arms, he said unto them, 37 Whosoever shall receive one of such children in my name, receiveth me: and whosoever shall receive me, receiveth not me, but him that sent me. 3 And John answered him, saying, Master, we saw one casting out devils in thy name, and he followeth not us: and we forbade him, because he followeth not us. 39 But Jesus said, Forbid him not: f for there is no man which shall do a miracle in my naine, that can lightly speak evil of me. 40 For he that is not against us, is on our part. Matt 11 Luke 9. 45. & 2! 4-6 Matt. 20. 26, 27. Ch. 10. 43. -e Matt. 19 2 Ch. 10. 15 -d Mait. 16 40. Lake 9, 49.e Numb. 11. 29. Luke 9. 49-f1 Cor. P: 3 –g See Matt. 12. 3) -h Matt. 10, 42 - Matt. 19 6. Luke 17. 1-k Deut. 13. 32. But they understood not] This whole verse is want ing in two MSS., in the first edition of Erasmus, and in that of Aldus. Mill approves of the oinission. It does not appear likely, from Matthew's account, that three of the disciples, Peter, James, and John, could be ignorant of the reasons of Christ's death and resurrection, after the transfiguration: on the contrary, from the circumstances there related, it is very probable, that from that time they must have had at least a general understanding of this important subject; but the other nine might have been ignorant of this matter, who were not present at the transfiguration; and probably it is of these that the evangelist speaks here. See the observations on the transfiguration, Matt. xvii. 9, &c. and xviii. 1. 33. And being in the house] That is, Peter's house, where he ordinarily lodged. This has been often observed before. 34. Who should be the greatest] See on Matt. xviii. 1–5. 34 We saw one casting out devils in thy name] It can scarcely be supposed, that a man, who knew nothing of Christ, or who was only a common exorcist, could be able to work a miracle in Christ's name: we may therefore safely imagine, that this was either one of John the Baptist's disciples, who, at his master's command had believed in Jesus, or one of the serenty, whom Christ had sent out, Luke x. 1-7. who, after he had fulfilled his commission, had retired from accompanying the other disciples; but as he still held fast his faith in Christ, and walked in good conscience, the influence of his Master still continued with him, so that he could cast out demons as well as the other disciples. He followeth not us] This first clause is omitted by BCL. three others, Syriac, Armenian, Persic, Coptic, and one of the Itala. Some of the MSS. and Versions leave out the first, some the second clause only one of them is necessary, Griesbach leaves out the first. We forbade him] I do not see that we have any right to attribute any other motive to John, than that which he him self owns-because he followed not us-because he did not attach himself constantly to thee as we do, we thought he could not be in a proper spirit. 39. Forbid him not] If you meet him again, let him go on quietly in the work in which God owns him. If he were not of God, the demons would not be subject to him, and his work could not prosper. A spirit of bigotry has little countenance from these passages. There are some who are so outrageously wedded to their own creed and religious system, that they would rather let sinners perish, than suffer those who differ from them, to become the instruments of their salvation. Even the good that is done they either deny or suspect, we cause the person does not follow them. This also is vanity and an evil disease. 40 He that is not against us, is on our part] Or rather Whosoever is not against you, is for You. Instead of nurov, us, I would read voor, you, on the authority of ADSHV. upwards of forty others, Syriac, Armenian, Persic, Coptic, Ethiopic, Gothic, Slavonic, Vulgate, Itala, Victor, and Opt. This read ing is more consistent with the context-He followed not us, -well, he is not against you; and he who is not against you in such a work, may be fairly presumed to be on your side. camp. There is a parallel case to this mentioned in Numb. xi. 26 -29 which, for the elucidation of this passage, I will transcribe. The Spirit rested upon Eldad and Medad, and they prophesied in the camp. And there ran a young man, and told Moses, and said, Eldad and Medad do prophecy in the And Joshua-the servant of Moses-said, My Lord Mases forbid them. And Moses said unto him, Enviest THOU FOR MY sakel Would God hat a the Lord's people were Prophets, and that the Lord would put his Spirit upon them." The reader will easily observe, that Joshua and John were of the same bigoted spirit; and the Jesus and Moses acted from the spirit of candour and benevolence. See the notes on Numb. xi. 25--29. Of the salting of sacrifices. 41 For whosoever shall give you a cup of water to drink in my name, because ye belong to Christ, verily I say unto you, he shall not lose his reward. 42 And whosoever shall offend one of these little ones that believe in me, it is better for him that a millstone were hanged about his neck, and he were cast into the sea. 43 And if thy hand offend thee, cut it off. it is better for thee to enter into life maimed, than having two hands to go into hell, into the fire that never shall be quenched: 44 Where their worm dieth not, aud the fire is not quenched. 45 And if thy foot offend thee, cut it off': it is better for thee to enter halt into life, than having two feet to be cast into heli, into the fire that never shall be quenched: n 46 Where their worm dieth not, and the fire is not quenched 47 And if thine eye offend thee, pluck it out: it is better for thee to enter into the kingdom of God with one eye, than having two eyes to be cast into hell fire: 48 Where their worm dieth not, and the fire is not quenched. 49 For every one shall be salted with fire, and every sacrifice shall be salted with salt. 50 P Salt is good: but if the salt have lost his saltness, where with will ye season it? Have salt in yourselves, and have peace one with another. 6. Mart. 5, 99, & 18.-4 Or, cause thee to offend; and so Ver. 45.47,-m Isa. 66 24. Jode 16.17.-n Or, cause thee to offendo Lev.2 13. Ezek 43 24-p Matt 5 13 Luke 14.34-q Eph 4 29. Col. 4. 6.- kom. 12. 18. & 14. 19. 2 Cor. 13. 11. Heb 12. 14. 41. A cup of water to drink] See the notes on Matt. x. 42. xviii. 6-8. ́ 43. The fire that never shall be quenched] That is, the inextinguishable fire. This clause is wanting in L. three others, the Syriac, and latter Persic. Some eminent critics suppose it to be a spurious reading; but the authorities which are for it, are by no means counterbalanced by those which are against it. The same clause in ver. 45. is omitted in BCL. seven others, Syriac, latter Persic, Coptic, and one Itala. Eternal fire is the expression of Matthew. 44. Where their worm dieth _not] The bitter reflection, "1 might have avoided sin, but I did not; 1 might have been saved, but I would not," must be equal to ten thousand tormentors. What intolerable anguish must this produce in a damned soul! Their worm-It seems every one has his worm, his peculiar remorse for the evils he did, and for the grace he reject ed: while the fire, the state of excruciating torment, is com mon to all.-Reader! may the living God save thee from this worm, and from this fire! Amen. The fire is not quenched] The state of punishment is con tinual; there is no respite, alleviation, nor end. 43-49. Thy hand-foot-eye-cause thee to offend] See the notes on Matt. v. 29, 30. 49. For every one shall be salted with fire] Every one of those who shall live and die in sin; but there is great difficulty in this verse. The Codex Bezæ, and some other MSS. have omitted the first clause; and several MSS. keep the first, and omit the last clause-and every sacrifice shall be salted with salt. There appears to be an allusion to Isa. lvi. 24. It is generally supposed that our Lord means, that as salt preserves the flesh with which it is connected, from corruption: so this everlasting fire, тo пup to anßesov, this inconsumable fire, will have the property not only of assimilating all things cast into it to its own nature; but of making them inconsumable like itself. Scaglier supposes, that instead of πας πυρί, πασα πυρία, every sacrifice (of flour) should be read, "Every sacrifice (of flour) shall be salted, and every burnt-offering shall be salted." This, I fear, is taking the text by storm. Some take the whole in a good sense, as referring to the influence of the Spirit of God in the hearts of believers, which shall answer the same end to the soul in preserving it from the contagion that is in the world, as salt did in the sacrifices offered to God to preserve them from putrefaction. Old Trapp's note on the place pleases me as much as any I have seen: "The Spirit, as salt, must dry up those bad humors in us, which breed the never-dying worm; and, as fire must waste our corruptions, which else will carry us on to the unquenchable fire." Perhaps the whole is an allusion to the purification of vessels, and especially such metallic vessels as were employed in the service of the sanctuary. Probably the following may be considered as a parallel text: Every thing that may abide the fire, ye shall make go through the fire, and it shall be clean: and all that abideth not the fire, ye shall make go through the water, Num. xxxi. 23. Ye, disciples, are the Lord's sacrifice: ye shall go through much tribulation, in order to enter into my kingdom: but ye are salted, ye are influenced by the Spirit of God, and are immortal till your work is done; and should ye be offered up, martyred, this shall be a means of establishing more fully the glad tidings of the kingdom: and this spirit shall preserve all who believe on me from the corruption of sin, and from eternal perdition. That converts to God are represented as his offering, see, Isa. Ivi. 20. the very place which our Lord appears to have here in view. If this passage be taken according to the common meaning, it is awful indeed! Here may be seen the greatness, multiplicity, and eternity, of the pains of the damned. They suffer without being able to die; they are burned, without being consumed; they are sacrificed, without being sanctified; are saltied with the fire of hell, as eternal victims of the Divine justice. |