Miracle of the five loaves, &c. MARK placed themselves in squares, by hundreds, and 41 by fifties. And when he had taken the five loaves and the two fishes, he looked up to heaven, and blessed, and broke the loaves, and gave them to his disciples to set before them; and the two 42 fishes divided he among them all. And they all 43 ate, and were filled. And they took up twelve large baskets full of the fragments of the loaves, 44 and of the fishes. And those who ate of the 45 loaves were five thousand men. And immediately he constrained his disciples to get into the ship, and to go before to the other side towards Bethsaida, while he sent away the people. 46 And when he had sent them away, he departed 47 to a mountain to pray. And when the evening was come, the ship was in the midst of the lake, 48 and he alone on the land. And he saw them distressed with rowing; for the wind was contrary to them; and about the fourth watch of the night he cometh to them, walking upon the lake, and would have passed by them. But 49 when they saw him walking upon the lake, REFLECTIONS UPON CHAPTER VI. 1. We learn from the people of Nazareth how natural it is to regard outward circumstances with more favour than the most splendid and useful talents. Had Jesus been elevated by wealth, or rank,-had his connexions been rich and honourable, Instead of, Is not this the carpenter, &c. we should most probably have heard, This is the illustrious son of Joseph. Yet in reality neither wealth nor rank confer any thing on a divine teacher. His wisdom, knowledge, integrity, and other evidences of his mission, are what only should be regarded, and constitute the basis of his claim to faith and submission. In these respects, our Lord was entitled to the highest and fullest confidence, both as to the doctrine, which he taught, and the precepts which he gave. However low his earthly parentage or circumstances, he came from heaven, and possessed such powers as proved him to be the son of God, and the Saviour. 2. His sending the twelve, two and two, to preach and to heal, showed alike his authority and compassion. All power was given to him as Mediator, and he exercised it in the appointment and mission of his apostles. They went in his name, and in his name wrought many signal miracles. They must have preached in many places, and spread abroad the knowledge of their Lord; and been instrumental of Many sick cured. VI. they supposed that it was an apparition, and they cried out: (For they all saw him and were 50 troubled.) And immediately he talked with them, and saith to them, "Take courage; it is I; be not afraid." And he went up to them 51 into the ship; and the wind ceased: and they were greatly amazed in themselves beyond measure and wondered. For they considered not 52 the miracle of the loaves; for their heart was hardened. And when they had passed over, they came 53 into the land of Gennesaret, and drew to the shore. And when they had come out of the ship, 51 immediately the people knew him, And ran 55 through all the country round about, and began to carry about on couches those that were sick, where they heard he was. And whithersoever 56 he entered, into villages, or cities, or country, they laid the sick in the streets, and besought him that they might touch if it were but the border of his garment; and as many as touched him were made well. great good. It was the pleasure of our Lord then as it is still, "by the foolishness of preaching, to save them that believe." Let none then despise an ordinance which God has originally owned and blessed. 3. From the conduct of Herod, and what is said of him, we learn the misery of a man who does not follow the divine law, nor the convictions of his own mind. He was convinced that John was a righteous and holy man, and yet put him in prison; and at last ordered him to be beheaded, without trial or any proofs or even pretensions of guilt. And though it is said he was grieved, yet he would not refuse the request on account of his oaths. What delusion is this! to take rash and unlawful oaths, and then to pay more regard to them than to the laws of justice, truth, honour and humanity. Thus do men strain out a gnat and swallow a camel. When Herod heard of the works of Jesus he supposed John had risen from the dead; and doubtless expected that he who had been so faithful a reprover, would soon come to denounce and inflict on his murderer, the punishment which he was conscious he had deserved. O the misery of an accusing conscience. This made Belshazzar tremble as if the joints of his knees had been unloosed. Be it then our aim, when we know the Lord's will, to do it, invariably to resist any considerations of pride or honour, when they tend to violate the principles of virtue and religion. it is certainly more literal than companies or ranges which others adopt. The metaphor is taken from beds for flowers in gardens, which are usually oblong squares, 43. Of the loaves and the fishes. That the words supplied are understood, I conceive must generally be allowed. Comp. John vi. 13. 46-56. And when he had, &c. Comp. Matt, xiv. 23-36. Mark omits the circumstance of Peter requesting that he might go to Jesus on the sea, 54. The people knew him. Some good mss, have, men of that place, which as to the sense must be supplied, or something equivalent. Such sup. plements are often necessary in a translation. The traditions of the elders. CHAPTER VII. MARK VII. A. D. 32. Pharisees offended at the disciples for not regarding the tradition; our Lords reply; healeth the Syrophenician woman's daughter, and other 1 miracles. THEN were gathered to him the Pharisees, and some scribes, who came from Jerusalem. 2 And they saw some of his disciples eat bread with defiled, (that is to say, with unwashed,) 3 hands. (For the Pharisees, and all the Jews, unless they wash their hands with a little water, eat not, holding the tradition of the elders. 4 And when they come from the market-place, unless they wash, they eat not. And many other things there are, which they have received and hold, as the washings of cups, and pots, 5 brazen vessels, and of tables.) Then the Pharisees and scribes asked him, "Why walk not thy disciples according to the tradition of the elders, but eat bread with unwashed hands?" 6 He answered and said to them, "Well hath Isaiah prophesied of you, hypocrites, as it is written; This people honour me with their 7 lips, but their heart is far from me. But in vain do they worship me, teaching doctrines, 8 the commandments of men.' For laying aside the commandment of God, ye hold the tradition of men, as the washings of pots and cups; 9 and many other such like things ye do." And he said to them, "Well do ye make void the commandment of God, that ye may keep your 10 own tradition. For Moses said, Honour thy father and thy mother; and, Whoso revileth II father or mother, he shall surely die:' But ye CHAP. VIL. CHAP. VII. 2. Defiled, &c. In the Greek it is common, that is, not ceremonially cleansed. See vers. 15, 18, 20, 23. Acts x. 14, 15. 3. With a little water, &c. That this is the exact sense of the text is generally allowed. Wetstein explains, "With as much water as they can hold in the hollow of their hand, when the fingers are gathered up together." Campbell renders, "unless they have washed their hands, by pouring a little water upon them," and Wakefield to the same purpose. Some follow the Vulg. and Syr. which translators read most probably uxm; but the text is supported by the highest authority. 4. Unless they wash, &c. Campbell, " And if they come from the market, by dipping them." Wakefield, "Unless they dip their hands in water." As I think Βαπτίσωνται is used as synonymous with κπσωνται in the former verse ; and that the design of the Evangelist is not to describe a different mode of washing, but a different occasion of it, coming from the market-place where they thought they might have been defiled, I follow the common version. VOL. III. PART XIX. K What defileth a man. say, 'Ifa man shall say to his father or mother, 'Be it Corban,' [that is to say, a thing Devoted,] whatsoever I have by which thou mightest be profited. And ye suffer him not after- 12 ward to do ought for his father or his mother; Making the word of God of no effect through 13 your tradition, which ye deliver and many such like things ye do." And when he had called all the people to 14 him, he said to them, "Hearken to me every one of you, and understand: There is nothing 15 from without a man, that entering into him can defile him; but the things which come out of him, those are they which defile the man. If 16 any man have ears to hear, let him hear." And 17 when he had entered into a house from the people, his disciples asked him concerning this saying. And he saith to them, "Are ye also IS thus without understanding? Do ye not perceive that whatsoever thing from without entereth into the man, it cannot defile him; Because 19 it entereth not into his heart, but into the belly, where all food is cleansed, and the impurities pass off into the vault." Also he said, “That 20 which cometh out of the man, that defileth the Several good mss. read gavriowa, which signifies washing or sprinkling; and, though not of equal authority with the text, yet this contributes to fix the sense in which it was understood. Some indeed suppose that the passage does not refer to persons but to things, and render, “And the things bought in the market, unless washed or baptized, they do not eat." See Sym. Arab. Persic. versions.- Washings of cups, &c. That washings gives the sense of baptisms, I conceive must be allowed; and Wakefield adopts this version. 5-13. Tradition of the, &c. See notes on Matt. xv. 2—–9. 19. Where all food is, &c. As to the sense, I have followed Campbell in the version which I have given of this difficult text. Food received undergoes various changes, and that part fit for nutrition is cleansed or separated by the action of the stomach, and the secretary vessels, while that part which is unfit passes off. To give the sense clearly it is necessary to desert the verbal order of the text and to supply what is implied. 22. Folly. Campbell renders, levity. The word seems to be used in 73 house, and desired that none might know of 25 him; but he could not be concealed. For a certain woman, whose young daughter had an unclean spirit, heard of him, and came and fell 26 at his feet. (The woman was a Greek, a Syrophenician by birth :) and she besought him that he would cast the demon out of her daughter. 27 But Jesus said to her, "Let the children first be filled; for it is not meet to take the chil28 dren's bread, and cast it to the dogs." Aud she answered and said to him, "True, Sir: yet the dogs under the table eat of the children's 29 crumbs." He then said to her, "For this saying, depart; the demon is gone out of thy 30 daughter." And when she came to her house, she found the demon gone out, and her daughter lying upon the bed. REFLECTIONS UPON CHAPTER VII. 1. We hence learn that it is much more easy to attend and maintain a strict observance of ritual services, than to cultivate purity of heart, the love of God, and of our neighbour. How zealous were the Pharisees for the traditions of their elders? According to them it was more criminal" to eat with unwashed hands," than to neglect the positive institutions of Moses, or to transgress precepts of moral and perpetual obligation! How often are little or trifling things substituted for judgment, mercy, and the love of God; and though supported by no proper authority, are yet regarded as the essence of genuine religion! Instead of considering piety as consisting in enlightened views of the divine character and corresponding dispositions of the heart, we see men attempt to identify it with puerile and useless ceremonies. Be it our care, to cultivate the power of vital godliness, as having the promise of the life that now is, and of that which is to come. 2. We also learn the true origin of the vices which contaminate and disgrace our nature. The depraved heart is the source whence issue so many impure streams. This is too generally like the prophet's chamber of imagery, full of every abomination. Here are found crowds of evil thoughts, impure and wicked desires, malignant and destructive purposes; and were it not for a restraining providence, man One deaf and dumb cu red. impediment in his speech; and they beseech him to put his hand upon him. And And he 33 took him aside from the multitude, and put his fingers into his ears, and spat, and touched his tongue; And looking up to heaven, 34 he sighed, he sighed, and saith to him, “Ephphatha, (that is, "Be opened.") And immediately his 35 ears were opened, and the string of his tongue was loosed, and he spoke plainly. And he 36 charged them that they should tell no man; but the more he charged them, the more abuudantly they published it; And were beyond 37 measure astonished saying, "He doeth all things well; he maketh both the deaf to hear, and the dumb to speak!" CHAPTER VIII. A. D. 32. Christ feedeth the people miraculously; refuseth to give a sign to the Pharisees; exhorteth to beware of the leaven of their doctrine, and foretells his death and resurrection. us. In those days the multitude being very great, 1 would become the victim of his fellow man. We ought feelingly to deplore this depravity of the heart, and earnestly pray that God would create in us a clean heart, and renew a right temper and spirit within There is a power, an influence capable of effecting this; and unless the heart be changed, real happiness here or hereafter is impossible. It is the great design of the Gospel to cast out such demons from the soul, and make it the temple of God. It has effected such changes in numerous instances, and many are the living proofs of its glorious and saving efficacy. 3. We are taught how necessary it is that those who teach others, should be anxiously solicitous to know and follow the right way themselves. If they err, and teach the commands of men, instead of the pure doctrines of divine truth; if they make the circumstantials the essentials of religion, instead of saving themselves and those who hear them, they may unhappily both of them perish together. How great is the responsibility of spiritual guides! They ought to watch for souls as those that must give an account; to watch over them with parental affection and tenderness, and to seize every opportunity of instructing them, and exhorting them to perfect holiness in the fear of God. Such a teacher was Christ, who went about doing good, listening to the cries of the distressed and miserable. He did all things well.' opposition to cwppoσun sober-mindedness; and to denote mad ungoverned passion. 26. A Syrophenician. A native of that part of Phenicia, which was hen called the Syrian Phenicia, in distinction from the Libophenicians or Carthaginians. Mark calls her a Greek according to the style of the Jews, who called all the civilized part of mankind Greeks, as distinguished from themselves. Comp. Acts xix. 10.; xx. 21. Rom. i. 16.; ii. 9, 10.; iii. 9. By birth she was a Syrophenician; by descent a Canaanite, and by religion a Greek, or an idolater. 28. Yet the dogs, &c. Comp. note, Matt. xv. 26, &c, 31. Through the country, &c. So Pearce renders, and refers to the Greek. 1 Macc. ii. 46, and iii. 36. See note, Ch. v. 20. 33. Put his fingers, &c. In this instance and some others, (see Ch. viii23. John ix. 6.) our Lord made use of actions, perhaps to excite attention to Miracle of the loaves. MARK VIII. Sight given to one blind. . and having nothing to eat, Jesus called his dis- | bread, nor had they in the ship with them more than one loaf. And he charged them saying, 16 "Take heed, beware of the leaven of the Pharisees, and of the leaven of Herod." And 16 they reasoned among themselves, saying, "It is because we have no bread." And when Jesus 17 knew it, he saith to them, "Why reason ye, because ye have no bread? perceive ye not yet, nor understand? have ye your heart yet hardened? Having eyes, see ye not? and 18 having ears, hear ye not? and do ye not remember? When I broke the five loaves among 19 five thousand, how many large baskets full of fragments took ye up? They say to him, "Twelve." "And when the seven among four 20 thousand, how many baskets full of fragments took ye up?" And they said, "Seven." And 21 he said to them, "How is it that ye do not understand?" 2 ciples to him, and saith to them, "I have 10 And immediately he entered into a ship with his disciples, aud came into the parts of Dal11 manutba. And the Pharisees came forth, and began to dispute with him, seeking of him a sign 12 from heaven, trying him. And he sighed deeply in his spirit, and saith, "Why doth this race seek after a sign? verily I say to you, There 13 shall no sign be given to this race." And he And he left them, and entering into the ship again deagain departed to the other side. 14 And he cometh to Bethsaida; and they bring 22 a blind man to him, and besought him to touch him. And he took the blind man by the hand, 23 and led him out of the town; and when he had spit on his eyes, and put bis hands upon him, he asked him if he saw ought. And he looked 24 up, and said, "I see men like trees, walking.” After that he put his hands again upon his eyes, 25 and made him look up; and he was restored, and saw every man clearly. And he sent him 26 away to his house, saying, "Neither go into the town, nor tell any in the town.” And Jesus went out, and his disciples, into 27 Now the disciples had forgotten to take the villages of Cesarea Philippi; and by the the miracle, or to show that he could command efficacy on whatever means he chose to employ. CHAP. VIII. 2. Three days. It is not said that they had nothing during those three days, but that they had nothing to eat then, when Jesus thus spoke. They might have taken some little provision with them, which was, from the length of time which they had continued to attend on the miuistry on our Lord, all cat up, Paul eat nothing for the space of three days, and Cicero speaks of old women fasting two or three days as an usual thing in Italy. See Pearce's note. 4. Whence can u man, &c Such a question, after what the apostles had witnessed of his power and kindness, shows strongly their little, or rather, want of faith, Comp. Matt. xv. 32-39. 10. Dalmanutha. In Matt. xv. 39. Jesus is said to come "into the coasts or borders of Magdala;” and hence some mss. have Magdala here.' It is most probable that Dalmanutha was some village on the shore belonging to Magdala, or not far from that city; so that both Matthew and Mark are correct in the account they give. 12. He sighed deeply, &c. Jesus most probably thus sighed out of pity to their prejudices. He knew that no evidence would satisfy them; and that to multiply signs, would have on their minds no other effect than that of irritating them, 15. Beware of the leaven, &c. That is of their false doctrine, making void the divine command through their traditions,--Of Herod. Matthew calls it the leaven of the Sadducees, from which Pearce thinks it probable that the Sadducees were the partizans of Herod Antipas, and that he was a Sadducee, as were the Herodians mentioned, Ch. iii. 6. Matt. xxii. 16The men then in power were mostly Sadducees, but for fear of the people they pretended to be Pharisees, as Josephus relates. 17. Heart yet hardened? That is, are ye yet so stupid and ignorant as not to perceive what I meant? Our Lord had just reason for the questions and rebukes which he gave. 24. Like trees walking. There can be no doubt, but the sense is, That he saw men walking, but could not perceive their features; they appeared only as tall, shapeless objects like trees. He judged what he saw to be men from the circumstance of their walking, but in other respects they seemed to be as trees, Peter's confession. ་ MARK IX. way he asked his disciples, saying to them, 28 "Who do men say that I am?" And they answered, "Some, John the Baptist; and some, Elijah; and others, One of the Prophets." 29 And he saith to them, "But who say ye that I am?" And Peter answereth and saith to him: 30 Thou art the Christ." And he charged them 31 that they should tell no man of him. And he began to teach them, that the Son of man must suffer many things, and be rejected by the elders, and the chief priests, and scribes, and 32 be killed, and after three days rise again. And he spoke that saying openly. And Peter took 33 him aside, and began to reprove him. But when he had turned about and looked on his disciples, he reproved Peter, saying," Get thee behind me, adversary, for thou regardest not the things which are of God, but the things which are of men." REFLECTIONS UPON CHAPTER VIII. We see the eagerness of the people to hear our Lord, his unwearied exertions in preaching the glad tidings of the kingdom, and his compassion towards them. They had been with him three days, and had most probably slept on the ground during each night; and from what follows, if they had not been without food, they had taken but little. They appear to have felt he importance of his instructions, and to have esteemed them more than their necessary food. They hungered and thirsted for the bread and water of life, and both were dispensed in rich abundance. Our Lord was as ready to preach as they were to hear him; for it was his meat and drink to do the will of his Father, and finish the work he had to perform. How kind was he to feed them with perishing food lest they should faint by the way. His power multiplied the few loaves and fishes to serve the purposes of his kindness and mercy; and does he not do this still in his providence? He gives us all things richly to enjoy. 2. We hence learn how we should guard against the eusnaring influence of error. Our sentiments on every religious subject should be formed and supported by divine revelation. This alone is the standard of religious truth; and this truth is harmonious in all its parts, and holy in its influence. But doctrinal error is like leaven, infecting even the truth that may be connected with it, and souring 26. Away to his house. His own house. We are not told where he lived, but from what follows, it appears that he was not a native or inhabitant of Bethsaida, into which he is forbid to enter. 27-33. Cesarea Philippi, &c. Comp. Matt. xvi. 13—20, where we have a fuller account of Peter's confession, and the answer of our Lord. Self-denial enjoined. himself, and take up his cross, and follow me. For whosoever will save his life shall lose it; 35 but whosoever shall lose his life for my sake and the Gospel's, the same shall save it. For 36 what will it profit a man, if he shall gain the whole world, and forfeit his own life? Or 37 what will a man not give in ransom for his life? Whosoever therefore shall be ashamed of me 38 and of my words among this adulterous and sinful race; of him also will the Son of man be ashamed, when he cometh in the glory of his Father with the holy angels." And he said to 1 them, "Verily I say to you, There are some of those who stand here, who shall not taste of death, till they have seen the kingdom of God come with power." CHAPTER IX. A. D. 32. Jesus is transfigured; explains what is meant by the coming of Elijah; cures a demoniac; foretels his death and gives various instructions to his disciples. Now after six days Jesus taketh with him 2 33. Greek, Satun. the temper and the heart. The Pharisees held many important truths of revelation; but their errors destroyed the natural influence of such truths, and cherished and fostered pride, vain-glory, and hypocrisy. How necessary is it then to guard against the leaven of error, and to be sound in the faith; to receive the truth in the love of it, and to hold it fast unto the end. 3. We are encouraged to maintain a resolute adherence to Jesus, by the loss attending apostary, and the advantages of perseverance. He that looks and turns back is unworthy of the kingdom of God. The disciple must be conformed to his Lord, and exercise self-denial, bearing any cross for his sake who died upon the cross to save us. I the love of the present life should lead us to deny Christ before men, we shall assuredly lose a better life; but if from faith in him, and love to him, we should lose our present life, we shall assuredly enjoy a far better hereafter. This consideration should arm us with holy courage, to face our adversaries, and not to count our present lives as dear to us, so that we may but finish our course and lay hold on eternal life. For of what importance can it be, if we should, not only preserve our life for a season, but gain the whole world, if we forfeit or be punished with the loss of eternal life hereafter? Let us then cleave to the Lord Jesus with full purpose of heart. 28. One of the prophets. That is, 'Some one of the old prophets', as we have it, Luke viii. 9, 19. but which of them they did not pretend to know. From the parallel place, some must be here supplied. 33. Adversary. See note on Matt. xvi. 23. | 34-38. And when he, &c. Comp. Matt. xvi. 24–27, and notes there. |