Bible Commentary (1871–1879 Edition) (continued)
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 ecclesiasto 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.
CHAPTER II.
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 at Torded 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 liy Him while on this earth and going outaiid in with you details are t!ie vivid recollections of that honoured disciple, 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 doubtless 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 miracles 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 tro Utlen 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.
CHAPTER III. 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 ross Essio.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.
CHAPTER IV.
Vcr. 1-20. Parable of the Sower — Reason for Tkaching in Parables—Parables of the Seed 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 gatliere<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 mul Utude 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