Chapter XXVIII
Tlie Galilean Women (v. 55, 56). 55. And many women were there beholding afar off, which followed .Tesus Tlie sense here would be belter brought out by the use of the pluperfect, 'which liad followed Josus
Ver. 1-15. Glorious Angelic Announcement on the First Day of the Week, that Christ is Risen—His Appearance to the Women—The Guards Bribed to GIVE A False account of the Resurrection. (~=Mark
'—from Gali-
lee, ministering unto him—As these dear women had ministered to Him during His glorious missionary tours
16. 1-8; Luke 21. 1-8; John 20. 1.) Tlie Resurrection Announced to the Women {v. 1-S). 1. In the end of the sabbath, as it began to dawn—'After the Sabbath, as it grew toward daylight'—toward the fKr»X day of the week—Luke (24. 1) has it, " very early in the morning " — properly, 'at the first appearance of daybreak;' and corresponding with this, John (20. 1) says, " when it was yet dark." See on Mark 16. 2. Not an hour,
in Galilee (see on Luke 8. 1-3), so from this statement it should seem that they accompanied him and ministered
to His wants .from Galilee on His final Journey to Jerusalem. 5G. Among which was Nary Magdalene—(see on Luke 8. 2)—and Mary the mother of .Tames and Josea —the wile of Cleophas, or rather Clopas, and sister of the Virgin (John 19. 25). See on ch. 13. 55, 56. and the mother of Zcbedee's children i. e., Salome: cf. Mark 15. 40. All this about the women is mentioned for the sake of what
it would seem, was lost by those dear lovers of the Lord Jesus—came Mary Magdalene, and the otiier Mary " the motlier of James and Joses " (see on ch. '27. 56, 61)—to gee the sepulchre—with a view to the anointing of the body, for which they had made all their preparations. (See on Mark 16. 1, 2). And, behold, there wag i. e., there had been, before the arrival of the women—a great earthquake) for the angel of the Loril descended from heaven, Ac-And this was the state of things when the women drew near. Some Judicious critics think all this was transacted while the women were approaching; but the view wo have given, which is the prevalent one, seems the more natural. All this august preparationrecorded by Matthew alone—bespoke the grandeur of the exit which was to follow. The augcl sat upon th«
is allerwanls to be related of their purchasing spices to anoint their Lord's body.
77ie Taking Down from the Cross and the Burial (v. 57-60).
. For the exposition of this portion, see on John 19. 38-12.
'lite Women mark the Sacred Spot, that they might recognize
it on coming thither to Anoint the Hod;/ (v. 61). 01. And there was Mary Magdalene, and the other Mary—"the mother of Jairics and Joses," mentioned before (v. 50) alttiiig over against the sepulchre—See on Mark 16. 1. The Sepulchre Guarded (v. 62-66). 6'i. Now the next day, that followed the day of the preparation i. e., after six o'clock of our Saturday evening. The crucifixion took ^ace on the PriiUiy and all waa not over till shortly be62
CltrisCi: Appearance to the Women. MATTHEW XXVIII. Se Meets with the Disciplti
rather, 'If this come before the governor;' i. e., not in the way of mere report, but for judicial invef ligation-we will persuade him, and secure you—The " we" and the "you" are emphatic here— ' we shall [take care to] persuade him and keep you from trouble,'* or 'save you harmless.' The grammatical form of this clause implies that the thing supposed was expected to happen. Tlie meaning then is, ' If this come before the governor—as it likely will—we shall see to it that,' &c. The " persuasion" of Pilate meant, doubtless, quieting him by a bribe, which we know otherwise he was by no means above taking (like Felix afterwards. Acts 2-1.26). 15. So they took the money, and did as they were tau,^lit— llius consenting to brand themselves with infamy—and tliis saying is commonly reported among the Jews icntil this day—to the date of the publication of this Gospel. The wonder is that so clumsy and incredible a story histLil so long. But those who are resolved not to come to the light will catch at straws. Justin Maktyk, who flourished about A. D. 170, says, in his ' Dialogue with Tryplio the .Tew,' that the Jews dispersed the story by means of special messengers sent to every country.
hnge stone, to overawe, with the llghtnlnK-lnstre that darted from him, the Roman guard, and do honour to his rising I>ord. 3. His countenance — or 'appearance' —was like llglitnin§^, and Iiis raiment white as snow —ihe one expressing the glory, the otlier the purity of
tlie celestial abode from wliich he came. 4. And for fear of Iiim the keepers did shake, and became as (lead men—Is tlie sepulclire "sure" now, O ye chief priests? He tliat sitteth in tlie heavens doth laugh at you. 3. And the angel answered and said nnto the women, Fear not ye—The "ye" here is emphatic, to contrast their case with that of the guards. ' Let those puny creatures, sent to keep the Living One among the dead, for fear of Me shake and become as dead men (u. 4); but ye that have come hither on another errand, fear not ye' —for I know tliat ye seek Jesus, which was crucitie<l»— 'Jesus the Crucified.' 6. He is not here; for lie is risen, as he said—See ou Luke 24. 5-7. Come—as in ch. 11. 28—see the place where the Lord lay. Charming invitation! 'Come, see the spot where the Lord of glory lay: now His an empty grave: He lies not here, but He iaj/ there. Come, feast your eyes on it!' But see on John 20. 12. 7. And go quickly, and tell his disciples—For a precious addition to this, see on Mark 16. 7—tliat he Is risen fi-om the dead ; and, behold, he goetli before you Into Galilee—to which those women belonged (ch. 27. 5.5). tlieresliall yeseeliim—This must refer to those more public manifestations of Himself to large numbevs of disciples at once, which He vouchsafed only in Galilee; for individually He was seen of some of those very women almost immediately after this (v. 9, 10). Lio, I have told you—Behold, ye have this word from the world of light! 8. And tliey departed quickly—Mark (16. 8) says "they fled"— from the sepulchre with fear and great joy. How natural this combination of feelings! See on a similar statement of Mark 16. 11. and did run to bring his disciples word—"Neitlier said they anything to any mau [by the way]; foi they were afraid" (Mark 16. 8). Appearance to the Women (u. 9. 10). This appearance is recorded only by Matthew. 9. And as they went to tell his disciples, beliold, Jesus met them, saying, All Iiail
16-20. Jesus Meets with the Disciples on a Mountain IN Galilee, and gives forth the Great Commission. IG. Then the eleven disciples went away into Galilee—but certainly not before the second week after the resurrection, and probably somewhat later, into a mountain where Jesus had appointed tliem—It should have been rendered 'the mountain,' meaning some certain mountain which He had named to them— probably the night before He sufl^ered, when He said, "After I am risen, I will go before you into Galilee" (eh.
26. 32; Mark 14. 28). What it was can only be conjectured ; but of the two between which opinions are divided—Ihe Mount of the Beatitudes or Mount Tabor—the former is much the more probable, from its nearness to the Sea of Tiberias, where last before this the Narrative tells us that He met and dined with seven of them. (John 21.1, itc. ) That the interview here recorded was the same witli that referred to in one place only—1 Corinthians 15.6—when "He was seen of above five hundred brethren at once; nf whom the greater part remained unto that da.v, thoui;h some were fallen asleep," is now the opinion of the ablest students of the evangelical history. Nothing can account for such a number as five hundred assembling at one spot but the expectation of some promised manifestation of their risen Lord: and the promise before His resurrection, twice repeated after it, best explains this inijnense g.atlieririg. 17. And when they saw him, tliey worshipped him ; but some doubted—certainly none of "the Eleven," alter what took place at previous interviews in Jerusalem. But if the five hundred were now present, we may well believe this of some of them. 19. Go ye therefore, and teach all nations—rather, 'make disciples of all nations;' lor "teaching," in the more usual sense of that word, comeft in afterwards, and is expressed by a dilTerent term—baptising them in the name—It should be, 'into the name;' as in 1 Corinthians
—the usual salute, but from tlie lips of Jesus bearing a higher signification. And tliey came and held him by the feet—How trulj' womanly !—and worshipped liim. 10. Tlieii said Jesus unto them. Be not afraid—What dearassociations would these faniiliar words—now uttered
In a higher style, but by the same Lips—bring rushing hack to their recollection! go tell my bretliren tliat they go into Galilee, and there shall they see me—The brethren here meant must have been His brethren after the flesh (cf. 13. 55); for His brethren in the higher sense
(see on John 20. 17) had several meetings with Him at Jerusalem before He went to Galilee, which they would have missed if they had been the persons ordered to Galilee to meet Him.
The Guards Bribed (v. 11-15). The whole of this Important portion is peculiar to Matthew. 11. Now when they we»-e going—while the women were on their way to deliver to His brethren the messageof their risen Lord—some of tlie watch came into the city, and 8liowe<l unto tiie chief priests all the tilings that were done—Simple, unsophisticated soldiers ! How could ye imagine tliat such a tale as ye had to tell would not at once commend itself to your scared employers? Had they doubted this for a moment, would they have ventured to go near them, knowing It was death to a Roman soldier to be proved asleep when on guard? and of course tliat was the only other explanation of the ease. 1!J. And when tliey were
10. 2, " And were all baptized unto (or rather 'ixto') Moses ;'' and Galatians 3. 27, " For as many of you as have been h;\ ptized into Clhrist"—of tlie Father, and of the Son, and of the Holy Ghost; 39. Teaching them—This is ttaeliing in the more usual sense of the term; or instructing the converted and baptized disciples—to observe all things whatsoever I have commanded you : and, lo, I —The " /" here is emphatic. It is enough that 7—am witli you alway—'all the days;' i. e., till making converts,
baptiiiing, and building them up b.v Christian instrn. -
«88<-nii>le<l with tile elders—Hut Joseph at least was absent: Gjinialii'l probably also; and perhaps others—and had taken counsel, they gave large money unto the soldiers—It would need a good deal; but the whole case of the Jewish authorities was now at stake. With what ronlcmpt must these soldiers have regarded the .Jewish pccleslastics ! 1.3. Saying, Say ye. His disciples came by night, and stole him away while we slept—which, as we have observed, was a capital offence for soldiers on guard. 14. And if this come to the governor's ears
tion, shall i)e no more—even unto the end of llie world. Amen—This glorious Commission emliraces two prliiiary departments, the Missionary find the Pastoral, with two sublime and comprehensive Encourar/ements to undertake and go througli with them.
First, The Missionary department (v. IS): "Go, make
disciples of all nations." In the corresponding passage
of Mark (16.15) it is, "Go ye into all the world, and preach the Gospel to every creatuift." The onl.v difference is, that in this passage the rphere, in its world63
introduction. MAKE. Introductioh,
manded j'ou," My apostles, during the three years ye have been with Me.
wide compass and its universality of objects, is more fully and definitely expressed; while in the former tlie great nini and certain result is deliglitfully expressed in thecommand to "make disciples ot all nations." 'Go, conquer the world for Me ; carry the glad tidings into all lands and to every ear, and deem not this work at an end till all ua-
What must have been the feelings which snch a Commission awakened? 'We conquer the world for Thee, Lord, who have scarce conquered our own misgivings we, tishermen of Galilee, witli no letters, no means, no influence over the humblest creature? Nay, Lord, do not mock us.' 'I mock you not, nor send .you a warfare on your own charges. For'—Here we are brouglit to Third, The Encouraoembnts to undertake and go through with this work. These are two; one in the van, the other in the rear of the Commission itself.
tiotjs-- >*hall have embraced tlie Gospel and enrolled themselves My disciples.' Now, Was all this meant to bedone by the Eleven men nearest to Him of the multitude then crowding around the risen Redeemer? Impossible. Was
it to be done even in their lifetime? Surely not. In that
little band Jesus virtually addressed Himself to all who, in every age, should take up from them the same work. Before the eyes of the Cliurch's risen Head were spread out, in those Eleven men, all His servants of every age; and one and all of them received His commission at that moment. Well, what next? Set the seal of visible discipleship upon the converts, by "baptizing them into the name," i. e., into tlie whole fulness of the grace "of the Kaiher, and of the Son, and of the Holy Ghost," as belonging to them who believe. (See on 2 Corinthians 13.
First Encouragement: "All power in heaven"—the whole power of Heaven's love and wisdom and strength, " and all power in eart/i"—power over all persons, all passions,
a^l principles, all movements—to bend them to this one high object, the evangelization of the world: All this "is given unto Me," as the risen Lord of all, to be by Me placed at your command—" Go ye therefore." But there remains a—
Second Encouragement: "And lo! lam with you all the days"—not only to perpetuity, but without one day's interruption, " even to the end of the world," The "Amen"
li.j This done, the Missionary department of your work,
wliicli in its own nature is temporary, must merge iii another, whicli is permanent. This is Second, The Pastoral department {v. 20): "Teach tliem"—teach these baptized members of the Churchvisible—"to observe ail things whatsoever I have com-
is of doubtful genuineness in this place. If, however, it belongs to the text, it is the Evangelist's own closing word.
THE GOSPEL ACCORDING TO
S. M A R K.
INTEODUCTION.
That the Second Gospel was written by Mark is universally agreed, though by what Mark, not so. The great ma-
jorit.y of critics take the writer to be "John whose surname was Mark," of whom we read in the Acts, and who was "sister's son to Barnabas" (Colossians 4. 10). But no reason whatever is assigned for this opinion, for which the tradition, though ancient, is not uniform; and one cannot but wonder how it is so easily taken for granted by Wetstein, Hi'H, Meyek, Ebrakd, Lange, Ellicott, Davidson, Treqelles, &c. Alford goes the length of saying it 'has
l)eea universally believed that he was the same person with the John Mark of tlie Gospels.' But Grotius thought
dillinently, and so did Schleiebmacher, Campbell, Burton, and Da Costa; and the grounds on which it is concluded tliat tliey were two ditlerent persons appear to us quite unanswerable. 'Of John, surnamed Mark,' says Ca-mpbell, in his Preface to this Gospel, 'one of the first things we learn is, that lie attended Paul and Barnabas in
tlieir apostolical journeys, wliQii these two travelled together (Acts 12.2-5; 13.5). And when afterwards there arose a dispute between them concerning him, insomuch tliat they separated, Mark accompanied his uncle Barnal>as, and
Silas attended Paul. Wlien Paul was reconciled to Mark, which was probably soon after, we find Paul again employing Mark's assistance, recommending him, and giving him a very honourable testimony (Colossians 4. 10) ; 2 Timothy 4. 11 ; Pliilemon 24). But we hear not a syllable of his attending Peter as his minister, or assisting him in any
capacity:' and yet, as we sliall presently see, no tradition is more ancient, more uniform, and better sustained by internal evidence, than that Mai k, in his Gospel, was but ' the interpreter of Peter,' who, at the close of his first Epistle speaks of him as ' Marcus my son' (I Peter 5. 13), that is, without doubt, his son in the Gospel—converted to Chrisi through his instrumentality. And when we consider how little the Apostles Peter and Paul were together—how seldom they even met—how diflfcrent were their tendencies, and how separate their spheres of labour, is there not, In
tlie absence of all evidence of the fact, something approaching to violence in the supposition that tlie same Mark was
1 he intimate associate of both ? ' In brief,' adds Campbell, ' the accounts given of Paul's attendant, and those of
Peter's interpreter, concur in nothing but the name, Mark or Marcus; too slight a circumstance to conclude the sameness of the person from, especially when we consider how common the name was at Rome, and how customary
il was for the Jews in that age to assume some Roman name when they went thither.'
Kegarding the Evangelist Mark, then, as another person from Paul's companion in travel, all we know of his personal history is that he was a convei-t, as we have seen, of the Apostle Peter. But as to his Gospel, the tradition regarding Peter's hand in it is so ancient, so uniform, and so remarkably confirmed by internal evidence, that we must regard it as an established fact. ' Mark,' says Pai'IAS (according to the testimony of EUSEBIUS, licdesiaMicnl History,
3. 3S)), ' becoming the inta-preteiof I'eter, wrote accurately, though not in order, whatever he remembered of what was
either said or done by Christ; for he was neither a hearer of the Lord nor a follower of Him, but afterwards, as I said,
llie was a follower] of I'eter, who arranged the discourses for use, lint not according lo the order In which they were
ultf'reil by the Lord.' To the same elfect iRENiEUS {adverses IlyifiUESES, 3. 1): 'Matthew published a Gospel while IVIer and Paul were preaching and founding the Church at Rome; and after their departure (or decease), Mark, the di.ioiplt and i titerprctcr of Peter, Ik; also gave forth to us in writing tlie things which were preached by Peter.' And Clement
of Alexandria is still more specific, in a passage preserved to us by Euseuius {Ecclesiastical History, (i. II; : ' Petor having publicly preached the word at Rome, and spoken forth the Gospel by the Spirit, many of those present ax«
t)4
The Prcac/iiwf; and Baptism of John. MARK I. The liealinrj nf a Demonmn at Capcniaum.
DOrted Mark, as having long been a follower of his, and remembering what he liad said, to write wliat had been spoken
Rud that liaving prepared tlie Gospel, he delivered it to those who had asked him for it; which, wlitn Pelc^r l uiiie lo
llie knowledfjt' oC, he neither decidedly forbade uor encouraged him.' Eusebius' own testimony, however, from other accounts, is rather ditterent: that Peter's hearers were so penetrated by his preacliing thiit they gave Jlark, as being a folloicer of Peter, no rest till he consented to write his Gospel, as a memorial of liis oral teachir.f;; and ' that the apostle, wlien lie knew by the revelation of the Spirit what had been done, was deliglited with the zeal of tliose men, and sanctioned the reading of the writing (that is, of this Gospel of Mark) in the churches' (JEwjic.Was^caJ .ffis-
tor.y, 2. lo). And giving in anotlier of his works a similar statement, he says that ' Peter, from excess of humilily, did not tliink himself qualified to write the Gospel; but Mark, his acquaintance and pupil, is said to have recorded his
relations of tlie actings of Jesus. And Peter testifies these things of himself; for all things that are recorded l)y Mark are said to he memoirs of Peter's discourses.' It is needless to go farther—lo ORiGBN^who says Mark composed his Gospe! 'as Peter guided' or 'directed him, who, in his Catholic Epistle, calls him his son,' &c. ; and to Jerome, who but echoes Euskbius.
This, certainly, is a remarkable chain of testimony; which, confirmed as it is by such striking internal evidence, niny be regarded as estalilishing the fact that the Second Gospel was drawn up mostly from materials furnished by
Peter. In T'ik Uosta's 'Four Witnesses' the reader will find this internal evidence detailed at length, though all the examples are not equalljconvincing. But if the reader will refer to our remarks on Mark 16. 7, and John 18. 27, he
will have convincing evidence of a Petrine hand in this Gospel.
It remains only to advert, in a word or two, to the readers for whom this Gospel was, in the first instance, designed, and the date of it. TlMit it was not for Jews but Gentiles, is evident from tlie great number of explanations of Jewish usages, opinions, and places, which to a Jew would at that time have been superfluous, but were higlily need-
ful to a Gentile. We can here but refer to chs. 2. 18; 7. 3, 4; 12. 18; IS. 3; U. 12; 15. 42, for examples of these. Regarding the date of this Gospel—about which nothing certain is known—if the tradition reported by Iren^eus can be relied on, that it was written at Rome, 'after the departure of Peter ar.d Paul,' and if l\v that word 'departure' we are to nnderstand their death, we may date it somewhere between the years 04 and 68; but in all likelihood this is too late.
It is probably nearer the truth to date It eight or ten years earlier.
is but a later development of the great primary one in Isaiah, from which the whole prophetical matter here quoted takes its name. But the received text is quoted by Iren.elts, before the end of the second century, and the evidence in its favour is greater in amouni, if not in weight. The chief objection to it is, that if this was the true reading, it is diflicnlt to see how the other one could have got in at all; whereas, if it be not the true reading,
V'er. 1-8. TiiF, Preaching and Baptism of John. (=Mattliew :i. 1-12; Luke 3. 1-18.) 1. The Ix-gliinlikg of the gospel of .T<«us ChrUt, the Son of God—By the " Gospel'' of Jesus Christ here is evidently meant the blessed Story which our Evangelist is about to tell of His Life, Ministry, Death, Resurrection, and Glorifica-
it is very easy to see how it found its way into the text, as it removes the startling ditficulty of a prophecy beginning with the words of Malachi being ascribed to Isaiah.] For the exposition, see on Matthew 3. 1-6, 11.
tion, and of the begun Gathering of Believers in His Nanip. Tlie atjruptness with which he announces his
gulije<'t, and the energetic brevity with which, passing by
all preceding events, he hastens over the ministry of John Rnd records the Baptism and Temptation of Jesus—a.s if Impatient to come to the Public Life of the Lord of glory —have often been noticed as characteristic of this Gospel a Gospel whose direct, practical and singularly vivid setting impart to it a preciousness peculiar to itself. What strikes everyone is, that though the briefest of all the GosppK, this is in some of the principal scenes of our Lord's history the fullest. But what is not so obvious is,
9-11. Baptism of Christ, and Descent of the Spirit UPON Him immediately thereafter. v'=Matthew 3. 13-17 ; Luke 3. 21, 22.) See on Matthew 3. 13-17.
» 12, 13. Temptation of Christ. (=Matthew i. 1-11
Luke 4. 1-13.) See on Matthew 4. 1-11.
14-20. Christ begins His Galilean Ministry—Calling OF Simon and Andrew, James and John. See on Matthew 4. 12-22.
21-39. Healing of a Demoniac in the Synagogue of Capernaum, and thereafter of Simon's Mother-inlaw and many others—Jesus, next day, is found in a Solitary Place at Morning Prayers, and is entreated to return, but declines, and goes forth on His First Missionary Circuit. (=Luke 4. 31-44 ; Matthew 8. 14-17; i.23-Z3.) 31. And they went into Capernaum—see on Matthev^ 4, 13—and straiglitway on tlie sabbath day l2e entered into the synagogue, and taught —This should have been rendered, 'straightway on the sabbaths He entered into the synagogue and taught,' or
tliat wherever tlie finer and subtler feelings of humanity, or the deeper and more peculiar hues of our Lord's character were brought out, these, though they should be lightly passed over by all the other Evangelists, are sure to be found here, and in touches of such quiet delicacy and power, that though scarce observed by the cursory reader, thcj' leave indelible impressions upon all the thouglitful, and furnish a key to much that is in the other Gospels. These few opening words of the Second Gospel are enough to sliow, that though It was the purpose of this Evangelist to record chiefly the outward and palpable facts of our Lord's public life, he recognized in Him, in common with the Fourth Evangelist, the glory of the Only begotten of the Father. !J. As it Is written in the Proplicta (Malachi 3. 1; and Isaiah 40. 3), Behold, I send my messenger before thy face, which shall prepare tliy way before thee. 3. The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his patlis stral'ght^The second of these quotations is given by JIattliew and Luke in the same connection, but thejreticrve the former quotation till they have occasion to return to the Baptist, after his imprisonment (Matthew
'continued to teach.' The meaning is, that as He began this practice on the very first sabbath after coming to set-
tle at Capernaum, so Hecontiuued it regularly thereafter. 33. And they were astonislied at Ills doctrine—or ' t each-
ing'—referring quite as much to the manner as tlie matter of it—for he taught them as one that had autliority, and not as tlie scribes—See on Matthew 7. 28, 29. 33. And there was in tlieir syitagogue a man witli {lit., ' in') an anclean sjiirit i.e., so entirely under demoniacal power that his personality was sunk for the time in that of the
spirit. The frequency with which this character of 'impurity' is ascribed to evil spirits—some twenty times in the Gospels—is not to be overlooked, and he cried out, 3*. Saying, Let [us] alone—or rather, perliaps, 'all !' expressive of mingled astonishment and terror, what Iiave we to do with tl»ee—an e.vpresslou of frequent occurrence In the Old Testament. (1 Kings 17. IS; 2 Kings 3.13; G6
11. lU; Luke 7. 27). [Instead of thewords, "as it is written in the Prophets," there Is weighty evidence in favour of the following reading: 'As it is written in Isaiah tlie prophet.' This reading is adopted by all the latest criti-
c<il editors. If it be the true one, it is to be explained thus-that of the two quotations, the one from Malacbl
Tile Ilealiny of Peter's Molher-in-Law, MARK I. and of Many other Diseased Peisons.
of His own disciples would not be less signally displayed than towards the demonized stranger in the synagogue. 31. And lie came and took her by the hand—rather, 'And advancing. He took her,' &c. The beloved physi<'ian again is very specilic: "And He stood over her"—and lifted hemp—This act of condescension, most felt doubt-
2 Chronicles 3.5. 21, &c.) It denotes 'entire separation of in-
terests' :—q.d., "Thou and we have nothing in common; we want not Thee; what wouldst thou with us?' For
tlie analogous application of it by our Lord to His mother, see on John '2.4. [thouj JesHs of NazaretUl
'.Jesus, Na/.arene !' an epithet originally given to express contempt, but soon adopted as the current designation by
less by Peter, is recorded onl.v by Mark — and Immediately tlic fever left her, and she ministered unto them—preparing their sabbath-meal: in token ))oth of the perfectness and immediateness of the cure, and of her gratitude to the glorious Healer. 32. And at even, when the sun did set-so Matthew 8. 16. Luke (4. 40) says it was setting—they brought unto him all that were diseased, and them that were possessed with devils—'tlie demonized.' From Luke 13. 14 we see how unlawful they would have deemed it to bring their sick to Jesus lor a cure during the sabbath hours. They wailed, therefore,
tliose who held our Lord in honour (Luke 18.37; cli. 16.6; Acts 2. 22)—art tliou come to «lestroy lis T In the case of the Gadarcne demoniac the question was, "Art thou c-ome hither to torment us before the time?" (Matthew 8.
29.) Themselves tormentors and destroyers of their victims, tliey discern in,Jesus their own destined Tormentor and destroyer, anticipating and dreading what they know and feel to be awaiting them ! Conscious, too, that their power was but permitted and temporary, and perceiving in Him, perhaps, the Woman's Seed that was to bruise the head and destroj' the works of the devil, they regard His approach to them on this occasion as a signal to let eo their grasp of this miserable victim. I know tliee wUo tJiou art, tlie Holy Oue of God—This and other even more glorious testimonies to our Lord were given, as we know, with no good will, but in hope that, by the acceptance of them He might appear to the people to be in league with evil spirits—a calumny whichHis enemies were read.v enough to throw out against Him. But a Wiser than either was here, who invariably rejected and silenced the testimonies that came to Him froan beneath, and tliuswas aljle to rebut the imputations of His enemies against Him (Matthew 12. 24-30). The expression, " HoI.y One of God," seems evidently taken from that Messianic Psalm (16. 10), in which He is styled "Thine Holy One." 23. Ami Jesus relmked Ulm, saying, Hold tliy peace, and come out of liiin—A glorious word of command. Bp;NGf;L remarks that it was only the testimony borne to Himself which our Lord meant to silence.
till these were over, and then brought them in crowds. Our Lord afterwards took repeated occasion to teach the people by example, even at the risk of His own life, how superstitious a straining of the sabbath-rest this was. 33. And all tlie city was gathered together at tlie door —of Peter's house; i.e., the sick and those who brought them, and the wondering spectators. This bespeaks the presence of an eye-witness, and is one of those lively specimens of word-painting so frequent in this Gospel. 34. And he healed many that were sick of rtivera diseases, and cast out many devils—In Matthew .S. 16
it is said, ' He cast out the spirits witli His word ;"
or rather, 'with a word' — a word of command—and suffered not tlie devils to speak, because tliey Uiiew lilin—Evidently they would have spoken, if permitted, proclaiming His Messiahship in such terms as In the synagogue; but once in one day, and that testimony immediately silenced, was enough. See on v. 24. After this account of His miracles of healing, we have in Matthew
8. 17 this pregnant tiuotation, "That it might be fulfilled which was spoken by Esaias the prophet, saying (M. 4), Himself took our intirmities, and bare our sicknesses." 35. And In the morning—i. e., of the day after this remarkable sabbath; or, on the First day of the iv<'ck. His choosing this day to inaugurate a new and glorious stag© of His public work, should be noted by the reader—rising up a great while before day—'while it was yet night,' or long before daybreak — he went out — from I'eler's house, where He slept, all unperceived—and deiinrted Into a solitary place, and tliere prayed—or, 'continued in prajyer.' He was about to begin His first preaching and healing circuit ; and as on similar solemn occasions (Luke 5.16; 6.12; 9. KS, 28, 20; ch. 6. 46), He spent some time in special pra.ver, doubtless with a view to it. What would one not give to have been, during the stillness of tliose grey morning-hours, within hearing—not of His ".strong crying and tears," for He had scarce arrived at the stage for that—but of His calm, exalted anticipations of the work wliich lay immediately before Him, and the outpourings of His soul iibout it into the bosom of llim that sent Him ! He had doubtless enjoyed some uninterrupted hours of such communings with His heavenly p'atlier ere His friemis from Capernaum arrived in search of Him. As for them, they doubtless expected, after such a da.v of miracles, that the next day would witness similar manifestations. When morning came, Peter, loth to break in upon the repose of his glorious Guest, woulii await His appearance beyond the usual hour; but at length, wondering at the stillness, and gently coming to .see where the Jjord h\y, he finds it—like the .sepulchre afterwardsempty! .Spcedil.v a party is made up logo In seaivli of Him, Pi'ter iiiiturally li'ading the way. .W. And Simon and tliey that were witli llim followed alter llim— rather, ' pri'.ssed alter Him.' Luke (4. 42) says, "The multitudes sought after Him:'' but this would be a p:irty fr.oia the town. Mark, having his information from IVter him-
Tliat he should afterwards cry out for fear or rage (i'. 26)
He would right willingly permit. 26. And tvlicn tlie iintleoii spirit liad torn him—Luke (4.45) says, "When ne had thrown him in the midst." Malignant cruelty
just showing what he would have done, if permitted to go
!—and cried with a loud voice —the voice of enforced submission and despair—lie came out of liim—Luke (4. .35) adds, "and hurt him not." Thus impotent were tlie mali^nit.vand rage of tlie impure spirit^ when under the restraint of" the Stronger than the strong one armed" (Luke 11.21, 22). 27. Wliat tiling is thlsJ ivliat new docti-iiie (' teaching') Is this!—The audience, rightly appreln-nding that the miracle was wrought to
fartlier : it was a last fling
illustrate the teaching and display the character and glory of the Teacher, begin by asking what novel kind of teacliing this could be,which was so marvellousl.v attested. 2^. And immediately ills fame spread abroad tliroiigHout all tlie region round about (ialilee— ratlier, 'the whole region of Galilee;" thougli some, as JJeyer and Ellicoit, explain it of the country surrounding Galilee.
'29. And fortliwitii, wlieii they were come out of tlie synngogue—so also in Luke 4..'i,S—tJiey entered Into the house of Simon and Andrew, with James and Jolm— The mention of these four—wliich is peculiar to Mark—is
tlie first of those traces of Peter's hand in this GOspel, of wliich we shall come to many more. Tlie house being his, and the disease and cure so nearly affecting himself, it is Interesting to ol)serve tliis minute specification of the numljer and names of the witnesses ; intca-esting also as the first (Kicasion on which the sacred triumvirate of Peter and James and .John are selected from amongst the rest,
to be a tlire<>fold cord of testim()n.y to (certain events iu
tlieir Jjord's lile (.see on ch. 5. .'i7)—Andrew being prcsenton this occasion, as tlie occurrence toolt place in his own house. 30. But Simon's wife's mother lay sick of n fever— Luke, as was natural In "the beloved p!i,i/.iiri(in" (Colossians 4. 14), describes it professionally; calling it a •great fever,"and tlnis distinguishing it from that lighter
self, speaks onl.v of what related directly lo him. "They that were with him" would probabl.v be Andrew Ills
l<4»d which the Greek physicians were wont to call "imiall fevers," as Gai-ion, <iuoted by Wetstkin, tells us nnd »iion—or
bro.iier, James and John, with a few other choice brt th-
reii, 37. And when they had found him—evidently
' immcrdiately'—they fell him of her—naturally hojilng that His compassion and power towards oue
after .some search—they said unto lilin, All men seeb
Christ rreachdh m Capernaum, MARK II. ana Healeth one Sick of Falsy,
they "let him down through the tiling with his couch into the midst before Jesus." Their whole object was to bring the patient into the presence of Jesus; and this not being possible in the ordinary way, for the multitude that surrounded Him, tliey took the very unusual method here described of accomplishing their object, and succeeded. Several explanations have been given of the way in which this was done ; but unless we knew tlie precise plan of the house, and the part of it from wliicli Jesus tauglit — which may have bern a quadrangle or open court, within tlie buildings of which Peter's house was one, or a gallery covered by a verandah—it is impossible to determine precisely how the thing was done. One thing, however, is clear, that we have bolli the accounts from an eye-witness. 5. Wlien Jesus saw their faitli—It is reinarkal)le that all the three narratives call it "their faith'' wliich Jesus saw. That tlie patient himself had faith, we know from the proclamation of his forgiveness, wtiicli Jesus made before all; and we should have been apt to conclude tliat liis four
for thee—By this time, "the multitudes" who, according
to Luke, "sought after Him"—and who, on going to Peter's house, and there learning that Peter and a few more were gone in search of Him, had set out on the same errandwould have arrived, and "came unto Him and stayed Him, that He should not depart from them" (Luke 4. 42)
all now urging His return to their impatient townsmen. 38. And he said unto them, Let ns go—or, according to another reading, 'Let us go elsewhere'— Into the next towns—rather, 'unto the neighbouring village-towns;' meaning those places intermediate between towns and
villages, with which the western side of the Sea of Galilee was studded-that I may preach there also ; for therefore came I forth—not from Capernaum, as De Wette miserably interprets, nor from His privacy in the desert
place, as Meyer, no better; but from the Father. Cf. John 16. L'8, "I came forth from the Father, and am come into the world," &c.—another proof, by the way, that the
lofty pliraseology of the Fourth Gospel was not unknown
to the authors of the others, though their design and point of view are different. The language in which our Lord's reply is given by Luke (4. 43) expresses the high necessity under which, in this as In every other step of His work. He acted—"I must preach tlie kingdom of God
fi'iends bore iiim to Jesus merely out of Ijenevolent compliance with tlie urgent entreaties of tlie poor sufferer. But here we learn, not only tliat his Ijearers had the same faith with liiiuself, Imt that Jesus marked it as a faitli which was not to be defeated—a faith victorious over all difficulties. This was the faitli for which He was ever on the watch, and wliich He never saw witliout marking, and, in tliose who needed anything from Ilini, riclily rewarding, he said unto tlie slclc of t!ie pulsy. Son—" be of good cheer" (Matthew 9. 2)—tJiy sins lie forgiven thee —By tlie word " be," our translators perhaps meant "are," as in Luke (5. 20). I'^or it is not a command to his sins to depart, liut an authoritative proclamation of the man's pardoned state as a believer. And yet, as the Pharisees understood our Lord to be dispensing pardon Ijy this saying, and Jesus not only acknowledges that they were right, but founds his whole argument upon the correctness of it, we must regard the saying as a royal proclamation of the man's forgiveness by Him to wliom it lielonged to dispense it; nor could such a style of address be Justified on any lower supposition. (See on Luke 7. 41, Ac.) 6. But there were certain of the scribes—"and the Pharisees" (Luite 5. 21)—sitting there—those Jewisli ecclesias-
to other cities also; for therefore"—or, ' to this end'—" am
I sent." An act of self-denial it doubtless was, to resist such pleadings to return to Capernaum. But there were overmastering considerations on the other side.
40-4.5. Healing of a Lepek. (=Matthew 8. l-i ; Luke
5. 12-16.) See on Matthew 8. 1-4.
Ver. 1-12. Healing of a Paralytic. (=Matthew 9. 1-
8; Luke 5. 17-2fi.) This incident, as remarked on Matthew
9. 1, appears to follow next in order of time after the cure
of the I<'per (ch. 1. 40-15). 1. And again he entered Into Capem.-Aum—" His own city" (Matthew 9. 1)—and it was noised tliat lie was In the honsc—no doubt of Simon Peter i'cli. 1. 20). 2. .^nd straightway many were gathered together, insomuch that there nvas no room to receive tliem, no, not so much as about tlie door—This
Is <<ne of Mark's grapliic touches. No doubt in this case, as the scene occurred at his informant's own door, these
tics who, as Luke told us, " were come out of every village of Galilee, .and .ludea, and Jerusalem," to make their observations upon this wonderful Person, in anything but a teachable spirit, though as yet their venomous and murderous feeling had not sliowed itself,—and reasoning in their hearts—7. V/liy doth this msui thus spenlc blasphemies! who can forgive sins but God only I—In this second question they expressed a great truth. (.See Isaiah 43.25; Micah 7.18; Exodus 34.6,7, &c.) Nor was their first question altogether unnatural, though in our Lord's sole case it was unfounded. Tliat a man, to all appearance like one of themselves, should claim authority and power to forgive sins, they could not, on the first bhisli of it, but regard as in the last degree startling; nor were they entitled even to weigh such a claim, as wortliy of a hearing, save on supposition of resistless evidence atTorded by Him in support of the claim. Accoi'dingly, our Lord deals with them as men entitled to .such evidence, and supplies it; at the same time eluding them for rashness, in drawing liarsli conclusions regarding Himself. S. 'Wliy reason ye tliese things—or, as in Slattliew, " Wherefore thinlv yeevii"—in your heaiUsT 9. AVhetlier is it easier to say to tlie sick of tlae palsy, Ttiy sins be (or 'are') forgiven thee ; or to say, Arfse, and take up thy bed and walk 1—'Is it easier to command away disease than to bid away sin 7 If, then, I do the one whicli you can see, know thus lliat I liave done Oie otlier, which yon cannot see.' 10. Rut that ye may luiow that the Son of man hath power on eartJi to forgive sins 'that forgiving power dwells in the Person of tliis Jlan, and is exercised liyHim while on this earth and going outaiid in with you
details are t!ie vivid recollections of that honoured dis-
ciple, and he preached the word unto them i. p., indoors; Init in tlie liearing, doubtless, of the multitude that pressed around. Had He gone forth, as He naturally
woulil, tlie paralytic's failli would have had no .such opportunity to display itself. Luke (5. 17) furnishes an additional and very important incident in tlie scene—as follows: ".\nd it came to pass on a certain day, as He was
teacliing, that there were Pharisees and doctors of the law sitting by, which were come out of every town," or
'village,' "of Galilee, and Judea, and Jerusalem." This was the highest testimony yet borne to our Lord's growing influence, a7id the necessity increasingly felt by the ecclesiastics throughout the country of coming to some definite Judgment regarding Him. "And tlie power of the Lord was [present] to heal them"—or, 'was [etlleaclousi to heal them,' i. p., the sick tli.at were brought before Him. So that the miracle that is now to Ije described was only the most glorious and worthy to be recorded of many then performed; and what made it so was doubt-
less the faith which was manifested in connection with
It. and the proclamation of the forgiveness of the patient's Bins tliat immediately preceded it. 3. And they come nnto lilm i. c, towards llie tiouse where He was—bringing one slclt of tlie palsy—" lying on a bed" (Matthew f). 21—whicli was bon«e of four—a grapliic particular of Marie only. 4. And when tliey could not come niglt nnto him for the press—or, as in Luke, "when they ould not find by what way they might bring him in because of the miiltituile," they " went upon the house-top"
'—(hesalth totlie siekof Ihepalsy)— 11. I s.Ty unto tliee, Ai lse, and (akc up thy bed, and go thy way into tlilne house—This taking up the portable couch, and walking home with it, was designed to prove
—tlie flat or terrace-roof, universal in Kastcrn houses and uncovered the roof where lie was: and wlien they had broken It up, tliey let ilown the l>ed—or portable coucli— wherein the sicit of tlic palsy lay—Luke says.
ThfPit-i'able of the Sower, MARK III. IV. and the Meanin<j thereof.
the coniplctenoss of tlic cure. 13. And liniiicfliatcly lie arose, took up tlie bed—'Sweet sa.viug!' says Bexgel: 'The bed had borne tlie man : now the man bore the bed
scatterer of tliat precious seed must be regarded as a sower. It is true that in the parable of the Tares it is said, "He that soweth the good seed is the Son of man," as "He tliat soweth the tares is the devil" (Matthew 13.
—and i'MrlU before fliem aU—proclaiming by tliat act to thinuiltii ude, wliose wondering eyes would follow niic as lie pressed through them, that He who could work such a glorious miracle of healing, must indeed "have power on eartli to forgive sins." We never saw It on tUls
37, 38). But these are only tlie great unseen parties, struggling in this world for the putisession of man. Each of these has his agents among men tlieraselves ; and Christ's agents in the sowing of t he good seed are the prcachi'rs of the word. Thus, as in all the cases about to be described, the sower is the same, and the seed is the same ; while the result is entirely diflerent, tlie whole dift'ereuce must lie in the soili, whi(;h mean the different stales of the human
fasiiioit—' never saw it thus,' or, as we say, 'never saw the like.' In Luke (o. 2(i) it is, " We have seen strange (or unexpected '
j things to-day "—referring both to the mira-
cles wrought and tlie forgiveness of sins pronounced by Human Lips. In Matthew (9.8) it is, "They marvelled, and glorified God, wliich had given such power unto men." At forgiving power they wondered not, but that a man, to all appearance like one of themselves, should possess i t
Jic'dri. And so, the great general lesson held forth in this parable of the Sower is. That however faithful the preacher, and how pure soever his n.essage, the effect of the 2'reac/iiniy of the word depends upon the state of the heurei-'a heart. Now follow the cases.
First Oise: The Wayside. 4. And it cainc to pass, aa he sowed, some fell by (lie wayside—by the side of the hard patli through the field, where the soil was not broken up—and (lie fowls [of the air] came and devoured it up. Not only could the seed not get beneath the sui'face, but "it was troUtlen ilown " (Luke 8. 5), and afterwards picked up and devoured by the fowls. What means this ? 15. And tliese arc tliey by the wayside, where (lie word
13-17. Levi's (ok Matthew's) Call and Feast. (=>Iatthew 9. 9-13; Luke 5. 27 12). See on Matthew 9. 9-13.
18-22. DisoouitsE Fasting. (=Matthew 9. 1 1-17
Luke 5. 33-39.) .See on Luke 5. 3:i-39.
2i-2S. Pluckivq Corn-ears on the Sabbath day. (=Matthew 12. 1-8; Luke 6. 1-5.) See on Matthew 12. 1-8.
is sown; but, when tlicy have heard, &e. — or, more
Ver. 1-12. TiiK Healing of a Withered Hand on THE iSABBATiI D.\y, AND RETIREMENT OF jESUS TO AVOID DANtiEii. (=Matthew 12. 9-21; Luke 6. 6-11.) See on Matthew 12. 9-21.
fully, Matthew 13. 19, "When anyone heareth the word of the kingdom, and understandeth it not, then cometU the wicked one, and catcheth away that which was sown
in his heart." The great truth here taught is, that hearts
i;}-!? The Twelvf. Apostles Chosen. See on Luke G.
all unbroken and hard are no fit soil for saving truth. They apprehend it not (Matthew 13. 19) as God's means of restoring tlicm to Himself: it penetrates not, makes no impression, but lies loosely ou the surface of the heart, till the wicked one — afraid of losing a victim by his "believing to salvation" (Luke 8. 12>—finds some frivolous subject by whose greater attractions to draw off tlie attention, and straightway it is gone. Of how many hearers oi the word is this the graphic but painful history ! Second Case: The Stony, or rather, Rocky Ground. 3. And some fell on stony ground, where it had not much earth—
12-19.
20-:i3. .Test:s is Charged with Madness and Demoniacal rossEssio.v—His Reply. (=Matthew 12. 22-37 ; Luke
11. 11-2B.) See on Matthew 12. 22-37, and on Luke 11. 21-26.
31-35. His Mother and Brethren seek to Speak with Him. and the Reply. (=Matthew 12. 46-50; Luke
8. 19-21. > F<'e on Matthew 12. 16-50.
Vcr. 1-20. Parable of the Sower — Reason for Tkaching in Parables—Parables of theSeed Growing WE Know not How, and of the Mustard Seed. r=Matthew 13. 1-23,31,32; Luke8.4-18.) 1. And he began
' the rocky ground ;' in Matthew (13. 5),
' the rocky places;' in Luke, 'the rock.' The thing intended
is, not ground with stones in it, which would not prevent the roots striking downward, but ground where a (inite thin surface of earth covers a rock. What means this?
ag.iiiJ to te.-ich by (lie sea-side: and tUere was gatli-
ere<l unto Eiim a great multitude— or, according to another well-supported reading, 'a mighty' or 'immense multitmle '—so <!»at Ive entered into a ship—rather, ' into the sliip,' nirnniug the one mentioned in eh. 3. 9. (See ou Matl'.u'W 12. 15)—and sntln tliesea; and llie whole mulUtude was by the sea on the land—crowded on the seashore to listen to Him. See on Slatthew 13. 1, 2. a. And he tJiught Iheiii many things by parables, and said un4» tUeiii in Uis doetrine—or ' teaching.'
Iti. And these are they likewise which are sown ou stony ground, etc.—" Immediately" the seed in such case "springs up"—all the quicker from tlie shallowness of the soil—"because it has no depth of earth." But the sun, beating on it, as quickly scorches and withers it up, " because it has no root" (v. 0), and " lacks moisture" (Luke 8.
6). The great truth here taught is thiit hearts superficially impressed are apt to receive the truth with readiness, and even
W'i7A joi/ (Luke 8. 13); but the heat of tribulation or persecution because of the word, or the trials which their new profession brings npon them quickly dries up their relish for the truth, and withers all the hasty promise offruit which they showed. Such disappointing issues of a faithful and awakening ministry—alas, how frequent are they!
I'liriihir 0/ f}ie Soivcr (v. 3-9, 13-20). Alter this parable is
recoriled, the livangelist says : v. 10. And when he was alone, tiny that were about him with tise twelve proliably th()s<' who followed Him most closely and were firmest in diseipleship, next to the Twelve—ashed of him 15ie pnr»i>le—The reply would seem to intimate that this parable of tlie Sower was of that fundamental, comprehensive, and introductory character which we have assigned toil(si>e on Matthew 13. 1). 13. Know ye not this parable I and how then will ye Icnow all parables :-»l'ioliably this was said not so much In the spirit of rebuke, as to call their attention to the exposition of U which lie was about to give, and so train them to the
Third Case: The Thorny Ground. 7. And some fell among thorns, and (he thorns grew up, and ciioked
1(, and it yielded no fruit—This Ciise is that of ground not thoroughly cleaned of the thistles, &c. ; which, rising above the good seed, "choke" or "smother" it, excluding
light and air, and drawing away the moisture and ricliuess of the soil. Hence it " becomes unfruitful" (Matthew
13. 22); it grows, but its growth is checked, and it never ripens. Tlie evil here is neither a hard nor a shallow soil —there is «o/<(ie«.v cnougli, and d<7J</» enough ; but it Is the existence in it of what draws all the moisture and richness of the soil away to itself, and so starves the plant. Wliat now are l hi's<> " tliorns?" IH. And these are they whicli are sown among thorns ; such as hear the woi-d, 10, And (he cares of tills world, and the deecitfiilnesa of riches, and the lusts of other things entering in—or " the pleasures of this life" (Luke 8. 11)—choke the word, and It becometh nnfrultfiU. First, "The cares of this
riglit apprehension of His future parables. As in the parables whicli we have endeavoured to explain in Jlatthew 13., we shall take this parable and the Lord's own expnsi I ion of the dillerent parts of it together.
Til 10 SownK, the Seed, and the Soil. 3. Hearken) Behold, there went out a sower to sow. What means this? 14. Tlie soever soweth the wor«l—or, as In Luke
(8. II), "Now the parable is this: The seed Is the word of God." lUit who Is "the .sower?" This is not expressed here, because If "the word of God" be the seed, every
Clirist's Reason for Teaching in Parables. MARK IV. lie Stilln a Temj)e,<t on ihe Sea i/J Galilee.
hath.'—See on Matthew I.'?. 12. Tliis " having" and " tliinking lie hath" are not different; for wlien it hangs loosely upon him, and is not appropriated to its proper ends and uses, it both is and is not his. Parable of the Seed Growing We Know Not How (v. 26-29). This beautiful parable is peculiar to Mark. Its design is to teach the Imperceptible Growth of tlie word sown in the heart, from its earliest stage of development to the ripest fruits of practical righteousness. !JG. So is the kingdom of God, as if a man slioiild cast seed into tiie groiiikd ; 27. And should sleep, and rise nlglkt and day—^o about his other ordinary occupations, leaving it to the wellknown laws of vegetation under the genial influences of heaven. This is the sense of " the earth bringing forth fruit of herself," in tlie next verse. 28. For tlic earth bringetli forth finit of herself; lirst. the blade, titen
w/irid"—anxious, unrelaxing attention to the business of
this present life; second, "The ileceitfuluess of riches"
01 those riches which are the fruit of this worldly " care ;"
third, "The pleasures of this life," or "the lusts of other
• tl'.iui^s entering in"— the enjoyments, in themselves it may be innocent, which worldly prosperity enables one
to indulge. These "choke" or "smolher" the word; draw-
liii; otr so much of one's attention, absorbing so mucli of one's interest, and using up so much of one's time, tiiat only the dregs of these remain for spiritual things, and a fagged, liurried, and heartless formalism is at lengtli all the religion of such persons. What a vivid picture is this
of the mournful condition of many, especially in great ciimrnercial countries, who once promised mucli fruit! "Tln?y l)ring no fruit lo perfection" (Lulte 8. 14); indicating how inucli groHlh there may be, in the early stages of such a case, and promise of fruit—which after all never ripens.
ll»e ear, ofter that the full corn in the ear—BeauIifuL allusion to the succession of similar stages, thougli not definitely-marked periods, in the Christian life, and generally in the kingdom of God. 29. But when tlie fruit
Fourth Case: The GOOD Ground. 8. And other fell on good ground, and «lld yield fralt, &c.—The goodness of this last soil consists in its qualities being precisely tlie reverse of the otlier three soils: from its softness and tenderness, receiving and cherishing the seed ; from its deptli, all'iwing it to talte llrin root, and not quickly losing its moisture; and from its cleanness, giving its whole vigour and sap to the plant. In such a soil the seed "brings forth fruit,"' in all different degrees of profusion, according to the measui'e in wliich the soil possesses tliose qualities. So ^0. And tliese arc they wliich ni'e sown on good ground ; such as hear the word, and receive
Is brought fortli—to maturity—immedi.tttly he putteth in the sickle, because the hai-vest is come—This charmingly points to the transition from the earthly to tlie lieavenly condition of the Cliristian and the C'huicii.
Parable of the Mustard Seed {v. 30-32). For the exposition of this portion, see on Matthew 13. 31, 32.
33. And with many such parables spake lie tlie word unto them, as they were al)lc to hear it—Had this been said in the corresponding passage of Matthew, we should have concluded that what that Evangelist recorded was but a specimen of other parables spolveii on the same occasion. But Matthew (13. 3J) says, "All these things spake Jesus unto the multitude in parables;" and as Marie records only some of tiie parables wliicli Matthew gives, we are warranted to infer that the "many such parables" alluded to liere mean no more than tlie
II, mid bring forth fruit, some thirty-fold, some sixty, and some an hundred. A heart soft and tender, stirred
to its depths on the great tilings of eternity, and jealously jruarded from worldly engrossments, sucli only is the "honest and good heart" (Luke 8. 15), wliich "keeps" i. e., " retains" the seed of tlie word, and bears fruit just in proportion as it is such a lieart. Such " bring fortli fruit witli patience" (v. 15), or continuance, 'enduring to the end;' in contrast with tlio.se in whom the word is "clioked" and brings no fruit to perfection. The " thirty-fold" is designed to e.xpre.ss the Zo!t;c«< degree of fruitfulness; the "liundred-
full complement of them whicli we find in Matthew. 34:. But without a parable spake he not unto tliem—See on Matthew 13. .34—and when they were alone, he expounded all things to liis disciples—See on v. 22.
35-cli. 5. 20. Jesus, Crossing the Se.^ of Galilee, MIRACULOUSLY STILLS A TEMPEST— He CURES THE Demoniac op Gadara. (=Matthew 8. 23-34; Luke 8.
fold " the highest; and the "sixty-fold" the intermediate degrees of fruitfulness. As 'a hundred-fold,' though not unexampled (Genesis 26. 12), is a rare return in the natural husbandry, so the higliest degrees of spiritual fruitfulness are too seldom witnessed. The closing words of this introductory parable seem designed to call attention to the fundamental and universal character of it. 9. And he said unto them, He that hath ears to hear, let him hear.
22-3'J.) The time of tliis section is very definitely marked by our Evangelist, and by him alone, in the opening words.
Jesus Stills a Tempest on the Sea of Galilee (v. 35-41). 35. And the same day—on wiiich He spoke the memorable parables of the preceding section, and of Matthew 13. when the even was come—See on ch. 6. 3.5. This must have been the earlier evening—what we should call the afternoon-since after all that passed on the other side, when He returned to tiie west side, the people were waiting for Him in great numbers (v. 21 ; Lulce 8. 40)—lie saith unto them, Let us pass over unto the otiier side—to the east side of the lake, to grapple with a desperate case of possession, and set the captive free, and to give the Gadarenes an opportunity of hearing tlie message of salvation, amid the wonder which tliat marvellous cure was fitted to awaken and the awe which the subsequent events could not but strike into tliem. 36. And when tliey had sent away the multitude, they took him even as he was in the ship—i. e., without any preparation, and witliout so much as leaving the vessel, out of wliich He liad been all day teaching. And tliere were also with him other little ships—witli passengers, probably, wisliing to accompany Him. 37. And there arose a great storm of wind— ' a tempest of wind.' To sucll sudden squalls the Sea of Galilee is very liable from its position, in a deep basin, skirted on tlie east by lofty mountain ranges, while on the west the hills are intersected iiy narrow gorges through whicli the wind sweeps across the lake, and raises its waters with great rapidity into a storm, and the waves beat into tlie ship—
Reason for Teaching in Parables {v. 11, 12). 11, 1!J. And he said unto them. Unto you it Is given to know the myxtery of tlie kingdom of God : but unto them, &c. See on Matthew 13. 10-17. 21. And he said unto them, Is a candle— or 'lamp' — brought to be put under a busliel, or under a bed 1 and not to be set on a candlestifk ! — " that they which enter in may see the light" (Luke 8. 16). See on Matthew 5. 15, of whicli this is nearly a repetition. 22. For there is nothing hid which shall not be manifested, &e.—See on Matthew 10. 26, 27 ; but the connection there and here is sliglitly different. Here the idea seems to be tliis— ' I have privately expounded to you these great truths, but only tliat ye may proclaim them puldidy; and if ye will not, others will. For these are not designed for secresy. They are imparted to be diffused abroad, and they shall be so; yea, a time is coming when the most hidden things shall be brought to light.' 23. If any man have ears to hear, let him hear—This for the second time on tlie same subject (see on v. 9). 24-. And he saith unto them. Take heed what ye hear—In Luke (8. 18) it is, " Take heed how ye hear." The one implies tlie other, but both precepts are very weighty, with wliat measure ye mete, it shall be measured to you See on Matthew 7. 2. and unto you that henr i.e., thankfully, teachablj', profitably—shall more be given. 25. For he that hath, to him shall be given ) and he that hath not, from him shall be taken even that Mrhlch he luitli—or " seemeth to have," or ' thlnketh he
' kept beating' or 'pitching on the ship'—so that it was now full—rather, 'so that it was already filling.' In Matthew
(8. 24), "in.somuch that the ship was covered w:th the waves;'' but tiiis is too strong. It sliould be, 'so that tliB
Christ Sliileth the I'empest. MARK V. The Cure cf the Gadarcne Demoniac.
2. Because that he had been often bound with fetters and chains, Ac—Luke says (8. 29) that " oftentimes it (the unclean spirit) had caught him;" and after mentioning how they had vainly tried to bind him with chains and
ship was getting covered by the waves.' So we irinsl translate tlie word used in Luke (8. 23)—not as in our verRion—"And there came down a storm on the lake, and tliey were filled [with water]"—but 'they were getting
filled,' i.e., those who sailed; meaning, of course, that
fetters, because, "he brake the bands," he adds, "andwas driven of the devil (or 'demon') Into tlie wilderness." The dark tyr;uit-powcr by which he was held clothed him with superhuman strength, and made him scorn restraint. Matthew (8. 28) says he was "exceeding
tlieir ship was so. 38. And he was in tlie Kinder—or Stern-part of tlie ship, asleep on a pillow—either a place in tlie vessel made to receive the head, or a cushion
for the head forest on. It was evening; and after the fatigues of a busy day of teaching under the hot sun, having nothing to do while crcsslng the lake, He .sinks into a deep sleep, which even this tempest raging around and tossing the little vessel did not disturb, and tliey nwaSce liim, and say unto him, Master—or 'Teacher.' In Luke (S. 21) this is doubled—in token of their life-anddeath earnestness —"Master, Master"—carest tJion not that we perish!—Unbelief and fear made them sadly forget their place, to speak so. Luke has it, "Lord, save
fierce, so that no man might pass by that way." He was the terror of the wliole locality. 5. And always, night and day, he was in the mountains, and in the fomlis, crying, and cutting himself with stones—Terrible as he was to others, he himself emlured untold misery, v/hich souglit relief in tears and -self-inflicted torture. 0. But when he saw Jesus afar off, he ran and worshipped hJm—not with the spontaneous alacrity which says to Jesus, " Draw me, we will rim after thee," but inwardly compelled, with terrific rapidity, before the Judge, to receive sentence of expulsion. 7. What have I to do with thee, .lesus. Son of the most high God T I adjure tliee by God, that thou torment me not—rw", as in Matthew
us, we perish." When those accustomed to fish upon that deep thus spake, the danger must have been imminent. They say nothing of what would become of Him, if they perished ; nor tliink, whether, if He could not perish, it was likely He would let this happen to them ; but they hardly linew what they said. 39. And he arose, asid rehuked tlie wind—"and the raging of the water" (Luke 8. 2-1)—and said unto the sea, Peace, toe still—two sublime words of command, from a Master to His servants, the elements. And the wind ceased, and there was a great calm—The KUdden hushing of the wind would not at once have calmed the sea, whose commotion would have settled only after a considerable time. But the word of command was given to lioth elements at once. 40. And he said unto them, Why are ye so fearful 1—There is a natifial apprehension under danger; but there was unbelief in their fear. It is worthy of notice how considerately the Lord defers this rebuke till He had first removed the danger, in the midst of which they would not have been in a state to listen to anything, how is It that ye have no faith J—next to none, or none in present exercise. In Luke it is, "Why are ye fearful, O ye of little faith?" Faith they had, for they applied to Christ for relie; : but
8. 29, "Art thou come to torment us before the time?" See on ch. 1. 24. Behold the tormentor anticipating, dreading, and entreating exemption from torment! In Christ they discern their destined Tormentor; the time, they know,
is fi.xed, and they feel as if it were come already ! (James
2. 19.) 8. (For lie said unto him-f. e., before the unclean spirit cried out—Come out of the man, unclean spirit I) —Ordinarily, obedience to a command of this nature was immediate. But here, a certain delay is permitted, the more signally to manifest the power of Christ and accomplish his purposes. 9. And he asked him, What is thy name t—The object of this question was to extort an acknowledgment of the virulence of demoniacal power by which this victim was enthralled. And heanswered, saying. My name is LiCgion: for we are many—or, as in liUlce, "because many devils (or 'demons') were entcn>d into him." A legion, in the Roman army, amounted, at
its full complement, to six thousand; but here the word
is used, as such words with us, and even this one, for an indefinitely large number—large enough however to rush, as soon as permission was given, into two thousand swine and destroy them. 10. And he besought him much that tie would not send them away out of the country—The entreaty, it will be observed, was made by one spirit, but in behalf of many—" he besought Him not to send Wicot," etc.—just as in the former verse, "he answered ?/•(' are many." But what do they mean by entreating so earnestly not to be ordered out of the country? Their next petition (v. 12) will make that clear enough. 11. Now there was there, nigh unto the mountains rather, 'to the mountain,' according to wiiat is clearly the
little, for they were afraid, though Christ was in the ship. Faith dispels fear, but only in proportion to its strength. 41. And tliey feared exceedingly—were struck with deep awe—and said one to another. What manner of man
is this, tltat evtn tlie wind and the sea obey him T 'What is this? Israel has all along been singing of ,IehoVAH, "Thou rulest the raging of the sea: when the waves thereof arise. Thou stillest them !" " The Lord on high is miglitier than the noi.se of many waters, yea, than the mighty waves of the sea!" (Psalm 89. 9; 93. 4.) But, Jo, in this very boat of ours is One of our own flesh and blood, who with His word of command hath done the same! Exhausted with the fatigues of the day, He was but a moment ago in a deep sleep, undisturbed by the howling tempest, and we had to awake Him with the cry of our terror; but rising at our call. His majesty was felt by the raging elements, for the.y were instantly hushed—" What Manner of Man is this ?" '
ti'ue reading. In Matthew 8. 30, they are said to h-.ivr been "a good way oft".'" But these expressions, far from bciug inconsistent, only confirm, by their precision, the minute accuracy of the narrative—a great Iiei-d of swine feeding —There can hardly be any doubt that tlie owners oi these were Jews, since to them our Lord l)a<l now come to protl'er Ilis services. This will explain what follows. 1^. And all the devils besought him, saying— " if thou cast us out'' (Matthew 8. 31)—Send us into the swine, tli:it we may enter into them—Had they sjioken out all their mind, perhajis this would have been it : ' If we must quit our hold of this man, sult'er us to continue our work of mischief in another form, that by entering these swine, and thus destroying the people's propert.v, we may steel their hearts against Thee!' 13. And forthwith .Tesuii gave them leave—In Matthew this is given with majestio brevity— " Oo I" The owners, if .lews, drove an illegal trade; if heathens, they Insulted the national religion: in either case the permission was Just. And the utielrnn spirits went out (of the man), and entered Into the swiiie: aiidtlie herd ran violently—or ' rushed'—doM n a steep place—