THAT the Second Gospel was written by Mark is universally agreed, though by what Mark, not so. The great majority 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" (Col 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, HUG, MEYER, EBRARD, LANGE, ELLICOTT, DAVIDSON, TREGELLES, &c. ALFORD goes the length of saying it "has been universally believed that he was the same person with the John Mark of the Gospels." But GROTIUS thought differently, and so did SCHLEIERMACHER, CAMPBELL, BURTON, and DA COSTA; and the grounds on which it is concluded that they were two different persons appear to us quite unanswerable. "Of John, surnamed Mark," says CAMPBELL, in his Preface to this Gospel, "one of the first things we learn is, that he attended Paul and Barnabas in their apostolical journeys, when these two travelled together (Ac 12:25; 13:5). And when afterwards there arose a dispute between them concerning him, insomuch that they separated, Mark accompanied his uncle Barnabas, and Silas attended Paul. When 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 honorable testimony (Col 4:10; 2Ti 4:11; Phm 24). But we hear not a syllable of his attending Peter as his minister, or assisting him in any capacity." And yet, as we shall presently see, no tradition is more ancient, more uniform, and better sustained by internal evidence, than that Mark, in his Gospel, was but "the interpreter of Peter," who, at the close of his first Epistle speaks of him as "Marcus my son" (1Pe 5:13), that is, without doubt, his son in the Gospel--converted to Christ through his instrumentality. And when we consider how little the Apostles Peter and Paul were together--how seldom they even met--how different were their tendencies, and how separate their spheres of labor, is there not, in the absence of all evidence of the fact, something approaching to violence in the supposition that the same Mark was the 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 it was for the Jews in that age to assume some Roman name when they went thither."

      Regarding 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 convert, 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 PAPIAS (according to the testimony of EUSEBIUS, [Ecclesiastical History, 3.39]), "becoming the interpreter of Peter, 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, [he was a follower] of Peter, who arranged the discourses for use, but not according to the order in which they were uttered by the Lord." To the same effect IRENÆUS [Against Heresies, 3. 1]: "Matthew published a Gospel while Peter and Paul were preaching and founding the Church at Rome; and after their departure (or decease), Mark, the disciple and interpreter of Peter, he also gave forth to us in writing the things which were preached by Peter." And CLEMENT OF ALEXANDRIA is still more specific, in a passage preserved to us by EUSEBIUS [Ecclesiastical History, 6.14]: "Peter having publicly preached the word at Rome, and spoken forth the Gospel by the Spirit, many of those present exhorted Mark, as having long been a follower of his, and remembering what he had said, to write what had been spoken; and that having prepared the Gospel, he delivered it to those who had asked him for it; which, when Peter came to the knowledge of, he neither decidedly forbade nor encouraged him." EUSEBIUS' own testimony, however, from other accounts, is rather different: that Peter's hearers were so penetrated by his preaching that they gave Mark, as being a follower of Peter, no rest till he consented to write his Gospel, as a memorial of his oral teaching; and "that the apostle, when he knew by the revelation of the Spirit what had been done, was delighted with the zeal of those men, and sanctioned the reading of the writing (that is, of this Gospel of Mark) in the churches" [Ecclesiastical History, 2.15]. And giving in another of his works a similar statement, he says that "Peter, from excess of humility, did not think himself qualified to write the Gospel; but Mark, his acquaintance and pupil, is said to have recorded his relations of the actings of Jesus. And Peter testifies these things of himself; for all things that are recorded by Mark are said to be memoirs of Peter's discourses." It is needless to go farther--to ORIGEN, who says Mark composed his Gospel "as Peter guided" or "directed him, who, in his Catholic Epistle, calls him his son," &c.; and to JEROME, who but echoes EUSEBIUS.

      This, certainly, is a remarkable chain of testimony; which, confirmed as it is by such striking internal evidence, may be regarded as establishing the fact that the Second Gospel was drawn up mostly from materials furnished by Peter. In DA COSTA'S Four Witnesses the reader will find this internal evidence detailed at length, though all the examples are not equally convincing. But if the reader will refer to our remarks on Mr 16:7, and Joh 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. That it was not for Jews but Gentiles, is evident from the great number of explanations of Jewish usages, opinions, and places, which to a Jew would at that time have been superfluous, but were highly needful to a Gentile. We can here but refer to Mr 2:18; 7:3, 4; 12:18; 13:3; 14:12; 15:42, for examples of these. Regarding the date of this Gospel--about which nothing certain is known--if the tradition reported by IRENÆUS can be relied on, that it was written at Rome, "after the departure of Peter and Paul," and if by that word "departure" we are to understand their death, we may date it somewhere between the years 64 and 68; but in all likelihood this is too late. It is probably nearer the truth to date it eight or ten years earlier.

      Mr 1:1-8. THE PREACHING AND BAPTISM OF JOHN. ( = Mt 3:1-12; Lu 3:1-18).

      1. The beginning of the gospel of Jesus Christ, 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 Glorification, and of the begun Gathering of Believers in His Name. The abruptness with which he announces his subject, and the energetic brevity with which, passing by all preceding events, he hastens over the ministry of John and records the Baptism and Temptation of Jesus--as 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 imparts to it a preciousness peculiar to itself. What strikes every one is, that though the briefest of all the Gospels, this is in some of the principal scenes of our Lord's history the fullest. But what is not so obvious is, that wherever the 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, they leave indelible impressions upon all the thoughtful and furnish a key to much that is in the other Gospels. These few opening words of the Second Gospel are enough to show, 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.

      2, 3. As it is written in the prophets, Behold, I send my messenger before thy face, which shall prepare thy way before thee-- (Mal 3:1; Isa 40:3).

      3. The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight--The second of these quotations is given by Matthew and Luke in the same connection, but they reserve the former quotation till they have occasion to return to the Baptist, after his imprisonment (Mt 11:10; Lu 7:27). (Instead of the words, "as it is written in the Prophets," there is weighty evidence in favor of the following reading: "As it is written in Isaiah the prophet." This reading is adopted by all the latest critical editors. If it be the true one, it is to be explained thus--that of the two quotations, the one from Malachi 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 IRENÆUS, before the end of the second century, and the evidence in its favor is greater in amount, if not in weight. The chief objection to it is, that if this was the true reading, it is difficult to see how the other one could have got in at all; whereas, if it be not the true reading, it is very easy to see how it found its way into the text, as it removes the startling difficulty of a prophecy beginning with the words of Malachi being ascribed to Isaiah.) For the exposition, see on Mt 3:1-6; Mt 3:11.

      Mr 1:9-11. BAPTISM OF CHRIST AND DESCENT OF THE SPIRIT UPON HIM IMMEDIATELY THEREAFTER. ( = Mt 3:13-17; Lu 3:21, 22).

      See on Mt 3:13-17.

      Mr 1:12, 13. TEMPTATION OF CHRIST. ( = Mt 4:1-11; Lu 4:1-13).

      See on Mt 4:1-11.

      Mr 1:14-20. CHRIST BEGINS HIS GALILEAN MINISTRY--CALLING OF SIMON AND ANDREW, JAMES AND JOHN.

      See on Mt 4:12-22.

      Mr 1:21-39. HEALING OF A DEMONIAC IN THE SYNAGOGUE OF CAPERNAUM AND THEREAFTER OF SIMON'S MOTHER-IN-LAW 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. ( = Lu 4:31-44; Mt 8:14-17; 4:23-25).

      21. And they went into Capernaum--(See on Mt 4:13).
      and straightway on the sabbath day he entered into the synagogue, and taught--This should have been rendered, "straightway on the sabbaths He entered into the synagogue and taught," or "continued to teach." The meaning is, that as He began this practice on the very first sabbath after coming to settle at Capernaum, so He continued it regularly thereafter.

      22. And they were astonished at his doctrine--or "teaching"--referring quite as much to the manner as the matter of it.
      for he taught them as one that had authority, and not as the scribes--See on Mt 7:28, 29.

      23. And there was in their synagogue a man with an unclean spirit--literally, "in an unclean spirit"--that is, 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--as follows:

      24. Saying, Let us alone--or rather, perhaps, "ah!" expressive of mingled astonishment and terror.
      what have we to do with thee--an expression of frequent occurrence in the Old Testament (1Ki 17:18; 2Ki 3:13; 2Ch 35:21, &c.). It denotes entire separation of interests:--that is, "Thou and we have nothing in common; we want not Thee; what wouldst Thou with us?" For the analogous application of it by our Lord to His mother, see on Joh 2:4.
      thou Jesus of Nazareth--"Jesus, Nazarene!" an epithet originally given to express contempt, but soon adopted as the current designation by those who held our Lord in honor (Lu 18:37; Mr 16:6; Ac 2:22).
      art thou come to destroy us?--In the case of the Gadarene demoniac the question was, "Art Thou come hither to torment us before the time?" (Mt 8:29). Themselves tormentors and destroyers of their victims, they 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 destroy the works of the devil, they regard His approach to them on this occasion as a signal to let go their grasp of this miserable victim.
      I know thee who thou art, the Holy One 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 which His enemies were ready enough to throw out against Him. But a Wiser than either was here, who invariably rejected and silenced the testimonies that came to Him from beneath, and thus was able to rebut the imputations of His enemies against Him (Mt 12:24-30). The expression, "Holy One of God," seems evidently taken from that Messianic Psalm (Ps 16:10), in which He is styled "Thine Holy One."

      25. And Jesus rebuked him, saying, Hold thy peace, and come out of him--A glorious word of command. BENGEL remarks that it was only the testimony borne to Himself which our Lord meant to silence. That he should afterwards cry out for fear or rage (Mr 1:26) He would right willingly permit.

      26. And when the unclean spirit had torn him--Luke (Lu 4:35) says, "When he had thrown him in the midst." Malignant cruelty--just showing what he would have done, if permitted to go farther: it was a last fling!
      and cried with a loud voice--the voice of enforced submission and despair.
      he came out of him--Luke (Lu 4:35) adds, "and hurt him not." Thus impotent were the malignity and rage of the impure spirit when under the restraint of "the Stronger than the strong one armed" (Lu 11:21, 22).

      27. What thing is this? what new doctrine--teaching
      is this?--The audience, rightly apprehending that the miracle was wrought to illustrate the teaching and display the character and glory of the Teacher, begin by asking what novel kind of teaching this could be, which was so marvellously attested.

      28. And immediately his fame spread abroad throughout all the region round about Galilee--rather, "the whole region of Galilee"; though some, as MEYER and ELLICOTT, explain it of the country surrounding Galilee.

      29. And forthwith, when they were come out of the synagogue--so also in Lu 4:38.
      they entered into the house of Simon and Andrew, with James and John--The mention of these four--which is peculiar to Mark--is the first of those traces of Peter's hand in this Gospel, of which we shall find many more. The house being his, and the illness and cure so nearly affecting himself, it is interesting to observe this minute specification of the number and names of the witnesses; interesting also as the first occasion on which the sacred triumvirate of Peter and James and John are selected from among the rest, to be a threefold cord of testimony to certain events in their Lord's life (see on Mr 5:37) --Andrew being present on this occasion, as the occurrence took place in his own house.

      30. But Simon's wife's mother lay sick of a fever--Luke, as was natural in "the beloved physician" (Col 4:14), describes it professionally; calling it a "great fever," and thus distinguishing it from that lighter kind which the Greek physicians were wont to call "small fevers," as GALEN, quoted by WETSTEIN, tells us.
      and anon--immediately.
      they tell him of her--naturally hoping that His compassion and power towards one of His own disciples would not be less signally displayed than towards the demonized stranger in the synagogue.

      31. And he came and took her by the hand--rather, "And advancing, He took her," &c. The beloved physician again is very specific: "And He stood over her."
      and lifted her up--This act of condescension, most felt doubtless by Peter, is recorded only by Mark.
      and immediately the fever left her, and she ministered unto them--preparing their sabbath-meal: in token both 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 Mt 8:16. Luke (Lu 4:40) says it was setting.
      they brought unto him all that were diseased, and them that were possessed with devils--the demonized. From Lu 13:14 we see how unlawful they would have deemed it to bring their sick to Jesus for a cure during the sabbath hours. They waited, therefore, 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 the city was gathered together at the door--of Peter's house; that is, 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 examples of word-painting so frequent in this Gospel.

      34. And he healed many that were sick of divers diseases, and cast out many devils--In Mt 8:16 it is said, "He cast out the spirits with His word"; or rather, "with a word"--a word of command.
      and suffered not the devils to speak, because they knew him--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 Mr 1:24. After this account of His miracles of healing, we have in Mt 8:17 this pregnant quotation, "That it might be fulfilled which was spoken by Esaias the prophet, saying (Isa 53:4), Himself took our infirmities, and bare our sicknesses."

      35. And in the morning--that is, of the day after this remarkable sabbath; or, on the first day of the week. His choosing this day to inaugurate a new and glorious stage 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--all unperceived from Peter's house, where He slept.
      and departed into a solitary place, and there prayed--or, "continued in prayer." He was about to begin His first preaching and healing circuit; and as on similar solemn occasions (Lu 5:16; 6:12; 9:18, 28, 29; Mr 6:46), He spent some time in special prayer, doubtless with a view to it. What would one not give to have been, during the stillness of those 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 which lay immediately before Him, and the outpourings of His soul about it into the bosom of Him that sent Him! He had doubtless enjoyed some uninterrupted hours of such communings with His heavenly Father ere His friends from Capernaum arrived in search of Him. As for them, they doubtless expected, after such a day of miracles, that the next day would witness similar manifestations. When morning came, Peter, loath to break in upon the repose of his glorious Guest, would await His appearance beyond the usual hour; but at length, wondering at the stillness, and gently coming to see where the Lord lay, he finds it--like the sepulchre afterwards--empty! Speedily a party is made up to go in search of Him, Peter naturally leading the way.

      36. And Simon and they that were with him followed after him--rather, "pressed after Him." Luke (Lu 4:42) says, "The multitudes sought after Him"; but this would be a party from the town. Mark, having his information from Peter himself, speaks only of what related directly to him. "They that were with him" would probably be Andrew his brother, James and John, with a few other choice brethren.

      37. And when they had found him--evidently after some search.
      they said unto him, All men seek for thee--By this time, "the multitudes" who, according to Luke (Lu 4:42), "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 errand--would have arrived, and "came unto Him and stayed Him, that He should not depart from them" (Lu 4:42); all now urging His return to their impatient townsmen.

      38. And he said unto them, Let us go--or, according to another reading, "Let us go elsewhere."
      into the next towns--rather, "unto the neighboring 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. Compare Joh 16:28, "I came forth from the Father, and am come into the world," &c.--another proof, by the way, that the lofty phraseology 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 (Lu 4:43) expresses the high necessity under which, in this as in every other step of His work, He acted--"I must preach the kingdom of God 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.

      Mr 1:40-45. HEALING OF A LEPER. ( = Mt 8:1-4; Lu 5:12-16).

      See on Mt 8:1-4.

      Mr 2:1-12. HEALING OF A PARALYTIC. ( = Mt 9:1-8; Lu 5:17-26).

      This incident, as remarked on Mt 9:1, appears to follow next in order of time after the cure of the leper (Mr 1:40-45).

      1. And again he entered into Capernaum--"His own city" (Mt 9:1).
      and it was noised that he was in the house--no doubt of Simon Peter (Mr 1:29).

      2. And straightway many were gathered together, insomuch that there was no room to receive them, no, not so much as about the door--This is one of Mark's graphic touches. No doubt in this case, as the scene occurred at his informant's own door, these details are the vivid recollections of that honored disciple.
      and he preached the word unto them--that is, indoors; but in the hearing, doubtless, of the multitude that pressed around. Had He gone forth, as He naturally would, the paralytic's faith would have had no such opportunity to display itself. Luke (Lu 5:17) furnishes an additional and very important incident in the scene--as follows: "And it came to pass on a certain day, as He was teaching, 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, and the necessity increasingly felt by the ecclesiastics throughout the country of coming to some definite judgment regarding Him. "And the power of the Lord was [present] to heal them"--or, "was [efficacious] to heal them," that is, the sick that were brought before Him. So that the miracle that is now to be described was among 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 sins that immediately preceded it.

      3. And they come unto him--that is, towards the house where He was.
      bringing one sick of the palsy--"lying on a bed" (Mt 9:2).
      which was borne of four--a graphic particular of Mark only.

      4. And when they could not come nigh unto him for the press--or, as in Luke (Lu 5:19), "when they could not find by what way they might bring him in because of the multitude," they "went upon the housetop"--the flat or terrace-roof, universal in Eastern houses.
      they uncovered the roof where he was: and when they had broken it up, they let down the bed--or portable couch
      wherein the sick of the palsy lay--Luke (Lu 5:19) says, they "let him down through the tilling 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, because of the multitude that surrounded Him, they 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 the precise plan of the house, and the part of it from which Jesus taught--which may have been a quadrangle or open court, within the buildings of which Peter's house was one, or a gallery covered by a veranda--it is impossible to determine precisely how the thing was done. One thing, however, is clear, that we have both the accounts from an eye-witness.

      5. When Jesus saw their faith--It is remarkable that all the three narratives call it "their faith" which Jesus saw. That the patient himself had faith, we know from the proclamation of his forgiveness, which Jesus made before all; and we should have been apt to conclude that his four friends bore him to Jesus merely out of benevolent compliance with the urgent entreaties of the poor sufferer. But here we learn, not only that his bearers had the same faith with himself, but that Jesus marked it as a faith which was not to be defeated--a faith victorious over all difficulties. This was the faith for which He was ever on the watch, and which He never saw without marking, and, in those who needed anything from Him, richly rewarding.
      he said unto the sick of the palsy, Son--"be of good cheer" (Mt 9:2).
      thy sins be forgiven thee--By the word "be," our translators perhaps meant "are," as in Luke (Lu 5:20). For it is not a command to his sins to depart, but an authoritative proclamation of the man's pardoned state as a believer. And yet, as the Pharisees understood our Lord to be dispensing pardon by 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 whom it belonged to dispense it; nor could such a style of address be justified on any lower supposition. (See on Lu 7:41, &c.).

      6. But there were certain of the scribes--"and the Pharisees" (Lu 5:21)
      sitting there--those Jewish ecclesiastics who, as Luke told us (Lu 5:17), "were come out of every village of Galilee, and Judea, 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 showed itself.
      and reasoning in their hearts.

      7. Why doth this man thus speak blasphemies? who can forgive sins but God only?--In this second question they expressed a great truth. (See Isa 43:25; Mic 7:18; Ex 34:6, 7, &c.). Nor was their first question altogether unnatural, though in our Lord's sole case it was unfounded. That a man, to all appearances like one of themselves, should claim authority and power to forgive sins, they could not, on the first blush of it, but regard as in the last degree startling; nor were they entitled even to weigh such a claim, as worthy of a hearing, save on supposition of resistless evidence afforded by Him in support of the claim. Accordingly, our Lord deals with them as men entitled to such evidence, and supplies it; at the same time chiding them for rashness, in drawing harsh conclusions regarding Himself.

      8. Why reason ye these things in your hearts--or, as in Matthew, (Mt 9:4) "Wherefore think ye evil in your hearts?"

      9. Whether is it easier to say to the sick of the palsy, Thy sins be forgiven thee--or "are forgiven thee";
      or to say, Arise, and take up thy bed and walk?--"Is it easier to command away disease than to bid away sin? If, then, I do the one which you can see, know thus that I have done the other, which you cannot see."

      10. But that ye may know that the Son of man hath power on earth to forgive sins--that forgiving power dwells in the Person of this Man, and is exercised by Him while on this earth and going out and in with you.
      (he saith to the sick of the palsy),

      11. I say unto thee, Arise, and take up thy bed, and go thy way into thine house--This taking up the portable couch, and walking home with it, was designed to prove the completeness of the cure.

      12. And immediately he arose, took up the bed--"Sweet saying!" says BENGEL: "The bed had borne the man: now the man bore the bed."
      and went forth before them all--proclaiming by that act to the multitude, whose wondering eyes would follow him as he pressed through them, that He who could work such a glorious miracle of healing, must indeed "have power on earth to forgive sins."
      We never saw it on this fashion--"never saw it thus," or, as we say, "never saw the like." In Luke (Lu 5:26) it is, "We have seen strange [unexpected] things to-day"--referring both to the miracles wrought and the forgiveness of sins pronounced by Human Lips. In Matthew (Mt 9:8) it is, "They marvelled, and glorified God, which 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 it!

      Mr 2:13-17. LEVI'S (OR MATTHEW'S) CALL AND FEAST. ( = Mt 9:9-13; Lu 5:27-32).

      See on Mt 9:9-13.

      Mr 2:18-22. DISCOURSE ON FASTING. ( = Mt 9:14-17; Lu 5:33-39).

      See on Lu 5:33-39.

      Mr 2:23-28. PLUCKING CORN-EARS ON THE SABBATH DAY. ( = Mt 12:1-8; Lu 6:1-5).

      See on Mt 12:1-8.

      Mr 3:1-12. THE HEALING OF A WITHERED HAND ON THE SABBATH DAY, AND RETIREMENT OF JESUS TO AVOID DANGER. ( = Mt 12:9-21; Lu 6:6-11).

      See on Mt 12:9-21.

      Mr 3:13-19. THE TWELVE APOSTLES CHOSEN.

      See on Lu 6:12-19.

      Mr 3:20-30. JESUS IS CHARGED WITH MADNESS AND DEMONIACAL POSSESSION--HIS REPLY. ( = Mt 12:22-37; Lu 11:14-26).

      See on Mt 12:22-37; Lu 11:21-26.

      Mr 3:31-35. HIS MOTHER AND BRETHREN SEEK TO SPEAK WITH HIM AND THE REPLY. ( = Mt 12:46-50; Lu 8:19-21).

      See on Mt 12:46-50.

      Mr 4:1-34. PARABLE OF THE SOWER--REASON FOR TEACHING IN PARABLES--PARABLES OF THE SEED GROWING WE KNOW NOT HOW, AND OF THE MUSTARD SEED. ( = Mt 13:1-23, 31, 32; Lu 8:4-18).

      1. And he began again to teach by the seaside: and there was gathered unto him a great multitude--or, according to another well-supported reading, "a mighty" or "immense multitude."
      so that he entered into a ship--rather, "the ship," meaning the one mentioned in Mr 3:9. (See on Mt 12:15).
      and sat in the sea; and the whole multitude was by the sea on the land--crowded on the seashore to listen to Him. (See on Mt 13:1, 2.)

      2. And he taught them many things by parables, and said unto them in his doctrine--or "teaching."

      Parable of the Sower (Mr 4:3-9, 13-20).

      Mr 4:3, 14. THE SOWER, THE SEED, AND THE SOIL.

      3. Hearken; Behold, there went out a sower to sow--What means this? See on Mr 4:14.

      First Case: THE WAYSIDE. (Mr 4:4, 15).

      4. And it came to pass, as he sowed, some fell by the wayside--by the side of the hard path through the field, where the soil was not broken up.
      and the fowls of the air came and devoured it up--Not only could the seed not get beneath the surface, but "it was trodden down" (Lu 8:5), and afterwards picked up and devoured by the fowls. What means this? See on Mr 4:15.

      Second Case: THE STONY or rather, ROCKY GROUND. (Mr 4:5, 16).

      5. And some fell on stony ground, where it had not much earth--"the rocky ground"; in Matthew (Mt 13:5), "the rocky places"; in Luke (Lu 8:6), "the rock." The thing intended is, not ground with stones in it which would not prevent the roots striking downward, but ground where a quite thin surface of earth covers a rock. What means this? See on Mr 4:16.

      Third Case: THE THORNY GROUND. (Mr 4:7, 18, 19).

      7. And some fell among thorns, and the thorns grew up, and choked it, and it yielded no fruit--This case 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 richness of the soil. Hence it "becomes unfruitful" (Mt 13:22); it grows, but its growth is checked, and it never ripens. The evil here is neither a hard nor a shallow soil--there is softness enough, and depth 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. What now are these "thorns?" See on Mr 4:19.

      Fourth Case: THE GOOD GROUND. (Mr 4:8, 20).

      8. And other fell on good ground, and did yield fruit, &c.--The goodness of this last soil consists in its qualities being precisely the reverse of the other three soils: from its softness and tenderness, receiving and cherishing the seed; from its depth, allowing it to take firm root, and not quickly losing its moisture; and from its cleanness, giving its whole vigor and sap to the plant. In such a soil the seed "brings forth fruit," in all different degrees of profusion, according to the measure in which the soil possesses those qualities. See on Mr 4:20.

      9. And he said unto them, He that hath ears to hear, let him hear.

      After this parable is recorded the Evangelist says:

      10. And when he was alone, they that were about him with the twelve--probably those who followed Him most closely and were firmest in discipleship, next to the Twelve.
      asked of him the parable--The reply would seem to intimate that this parable of the sower was of that fundamental, comprehensive, and introductory character which we have assigned to it (see on Mt 13:1).

      Reason for Teaching in Parables (Mr 4:11, 12, 21-25).

      11, 12. And he said unto them, Unto you it is given to know the mystery of the kingdom of God: but unto them, &c.--See on Mt 13:10-17.

      13. Know ye not this parable? and how then will ye know all parables?--Probably this was said not so much in the spirit of rebuke, as to call their attention to the exposition of it which He was about to give, and so train them to the right apprehension of His future parables. As in the parables which we have endeavored to explain in Mt 13., we shall take this parable and the Lord's own exposition of the different parts of it together.

      14. The sower soweth the word--or, as in Luke (Lu 8:11), "Now the parable is this: The seed is the word of God." But who is "the sower?" This is not expressed here because if "the word of God" be the seed, every scatterer of that 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 that soweth the tares is the devil" (Mt 13:37, 38). But these are only the great unseen parties, struggling in this world for the possession of man. Each of these has his agents among men themselves; and Christ's agents in the sowing of the good seed are the preachers 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 different, the whole difference must lie in the soils, which mean the different states of the human heart. 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 message, the effect of the preaching of the word depends upon the state of the hearer's heart. Now follow the cases. See on Mr 4:4.

      15. And these are they by the wayside, where the word is sown; but, when they have heard, &c.--or, more fully (Mt 13:19), "When any one heareth the word of the kingdom, and understandeth it not, then cometh the wicked one, and catcheth away that which was sown in his heart." The great truth here taught is, that hearts all unbroken and hard are no fit soil for saving truth. They apprehend it not (Mt 13:19) as God's means of restoring them to Himself; it penetrates not, makes no impression, but lies loosely on the surface of the heart, till the wicked one--afraid of losing a victim by his "believing to salvation" (Lu 8:12) --finds some frivolous subject by whose greater attractions to draw off the attention, and straightway it is gone. Of how many hearers of the word is this the graphic but painful history!

      16. And these are they likewise which are sown on stony ground, &c.--"Immediately" the seed in such a case "springs up"--all the quicker from the 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" (Mr 4:6), and "lacks moisture" (Lu 8:6). The great truth here taught is that hearts superficially impressed are apt to receive the truth with readiness, and even with joy (Lu 8:13); but the heat of tribulation or persecution because of the word, or the trials which their new profession brings upon them quickly dries up their relish for the truth, and withers all the hasty promise of fruit which they showed. Such disappointing issues of a faithful and awakening ministry--alas, how frequent are they!

      18. And these are they which are sown among thorns; such as hear the word,

      19. And the cares of this world, and the deceitfulness of riches, and the lusts of other things entering in--or "the pleasures of this life" (Lu 8:14).
      choke the word, and it becometh unfruitful--First, "The cares of this world"--anxious, unrelaxing attention to the business of this present life; second, "The deceitfulness of riches"--of those riches which are the fruit of this worldly "care"; third, "The pleasures of this life," or "the lusts of other things entering in"--the enjoyments in themselves may be innocent, which worldly prosperity enables one to indulge. These "choke" or "smother" the word; drawing off so much of one's attention, absorbing so much of one's interest, and using up so much of one's time, that only the dregs of these remain for spiritual things, and a fagged, hurried, and heartless formalism is at length all the religion of such persons. What a vivid picture is this of the mournful condition of many, especially in great commercial countries, who once promised much fruit! "They bring no fruit to perfection" (Lu 8:14); indicating how much growth there may be, in the early stages of such a case, and promise of fruit--which after all never ripens.

      20. And these are they which are sown on good ground; such as hear the word, and receive it, and bring forth fruit, some thirtyfold, some sixty, and some an hundred--A heart soft and tender, stirred to its depths on the great things of eternity, and jealously guarded from worldly engrossments, such only is the "honest and good heart" (Lu 8:15), which "keeps," that is, "retains" the seed of the word, and bears fruit just in proportion as it is such a heart. Such "bring forth fruit with patience" (Mr 4:15), or continuance, "enduring to the end"; in contrast with those in whom the word is "choked" and brings no fruit to perfection. The "thirtyfold" is designed to express the lowest degree of fruitfulness; the "hundredfold" the highest; and the "sixtyfold" the intermediate degrees of fruitfulness. As a "hundredfold," though not unexampled (Ge 26:12), is a rare return in the natural husbandry, so the highest 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.

      21. And he said unto them, Is a candle--or "lamp"
      brought to be put under a bushel, or under a bed? and not to be set on a candlestick?--"that they which enter in may see the light" (Lu 8:16). See on Mt 5:15, of which this is nearly a repetition.

      22. For there is nothing hid which shall not be manifested, &c.--See on Mt 10:26, 27; but the connection there and here is slightly different. Here the idea seems to be this--"I have privately expounded to you these great truths, but only that ye may proclaim them publicly; and if ye will not, others will. For these are not designed for secrecy. 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 the same subject (see on Mr 4:9).

      24. And he saith unto them, Take heed what ye hear--In Luke (Lu 8:18) it is, "Take heed how ye hear." The one implies the other, but both precepts are very weighty.
      with what measure ye mete, it shall be measured to you--See on Mt 7:2.
      and unto you that hear--that is, thankfully, teachably, 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 which he hath--or "seemeth to have," or "thinketh he hath." (See on Mt 13:12). This "having" and "thinking he hath" are not different; for when 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 (Mr 4:26-29).

      This beautiful parable is peculiar to Mark. Its design is to teach the Imperceptible Growth of the word sown in the heart, from its earliest stage of development to the ripest fruits of practical righteousness.

      26, 27. So is the kingdom of God, as if a man should cast seed into the ground; and should sleep, and rise night and day--go about his other ordinary occupations, leaving it to the well-known laws of vegetation under the genial influences of heaven. This is the sense of "the earth bringing forth fruit of herself," in Mr 4:27.

      28. For the earth bringeth forth fruit of herself; first the blade, then the ear, after that the full corn in the ear--beautiful allusion to the succession of similar stages, though not definitely marked periods, in the Christian life, and generally in the kingdom of God.

      29. But when the fruit is brought forth--to maturity
      immediately he putteth in the sickle, because the harvest is come--This charmingly points to the transition from the earthly to the heavenly condition of the Christian and the Church.

      Parable of the Mustard Seed (Mr 4:30-32).

      For the exposition of this portion, see on Mt 13:31, 32.

      33. And with many such parables spake he the word unto them, as they were able 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 spoken on the same occasion. But Matthew (Mt 13:34) says, "All these things spake Jesus unto the multitude in parables"; and as Mark records only some of the parables which Matthew gives, we are warranted to infer that the "many such parables" alluded to here mean no more than the full complement of them which we find in Matthew.

      34. But without a parable spake he not unto them--See on Mt 13:34.
      and when they were alone, he expounded all things to his disciples--See on Mr 4:22.

      Mr 4:35-5:20. JESUS CROSSING THE SEA OF GALILEE, MIRACULOUSLY STILLS A TEMPEST--HE CURES THE DEMONIAC OF GADARA. ( = Mt 8:23-34; Lu 8:22-39).

      The time of this 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 (Mr 4:35-41).

      35. And the same day--on which He spoke the memorable parables of the Mr 4:1-32, and of Mt 13:1-52.
      when the even was come--(See on Mr 6:35). 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 the west side, the people were waiting for Him in great numbers (Mr 4:21; Lu 8:40).
      he saith unto them, Let us pass over unto the other 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 the message of salvation, amid the wonder which that marvellous cure was fitted to awaken and the awe which the subsequent events could not but strike into them.

      36. And when they had sent away the multitude, they took him even as he was in the ship--that is, without any preparation, and without so much as leaving the vessel, out of which He had been all day teaching.
      And there were also with him other little ships--with passengers, probably, wishing to accompany Him.

      37. And there arose a great storm of wind--"a tempest of wind." To such sudden squalls the Sea of Galilee is very liable from its position, in a deep basin, skirted on the east by lofty mountain ranges, while on the west the hills are intersected by narrow gorges through which the wind sweeps across the lake, and raises its waters with great rapidity into a storm.
      and the waves beat into the ship--kept beating or pitching on the ship.
      so that it was now full--rather, "so that it was already filling." In Matthew (Mt 8:24), "insomuch that the ship was covered with the waves"; but this is too strong. It should be, "so that the ship was getting covered by the waves." So we must translate the word used in Luke (Lu 8:23) --not as in our version--"And there came down a storm on the lake, and they were filled [with water]"--but "they were getting filled," that is, those who sailed; meaning, of course, that their ship was so.

      38. And he was in the hinder part of the ship--or stern.
      asleep on a pillow--either a place in the vessel made to receive the head, or a cushion for the head to rest on. It was evening; and after the fatigues of a busy day of teaching under the hot sun, having nothing to do while crossing the lake, He sinks into a deep sleep, which even this tempest raging around and tossing the little vessel did not disturb.
      and they awake him, and say unto him, Master--or "Teacher." In Luke (Lu 8:24) this is doubled--in token of their life-and-death earnestness--"Master, Master."
      carest thou not that we perish?--Unbelief and fear made them sadly forget their place, to speak so. Matthew (Mt 8:25) has it, "Lord, save 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 think, whether, if He could not perish, it was likely He would let this happen to them; but they hardly knew what they said.

      39. And he arose, and rebuked the wind--"and the raging of the water" (Lu 8:24).
      and said unto the sea, Peace, be 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 sudden 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 both elements at once.

      40. And he said unto them, Why are ye so fearful?--There is a natural 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?--next to none, or none in present exercise. In Matthew (Mt 8:26) it is, "Why are ye fearful, O ye of little faith?" Faith they had, for they applied to Christ for relief: but little, for they were afraid, though Christ was in the ship. Faith dispels fear, but only in proportion to its strength.

      41. And they feared exceedingly--were struck with deep awe.
      and said one to another, What manner of man is this, that even the wind and the sea obey him?--"What is this? Israel has all along been singing of JEHOVAH, 'Thou rulest the raging of the sea: when the waves thereof arise, Thou stillest them!' 'The Lord on high is mightier than the noise of many waters, yea, than the mighty waves of the sea!' (Ps 89:9; 93:4). But, lo, 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 waken Him with the cry of our terror; but rising at our call, His majesty was felt by the raging elements, for they were instantly hushed--'WHAT MANNER OF MAN IS THIS?'"

      Glorious Cure of the Gadarene Demoniac (Mr 5:1-20).

      1. And they came over unto the other side of the sea, into the country of the Gadarenes.

      2. And when he was come out of the ship, immediately--(see Mr 5:6).
      there met him a man with an unclean spirit--"which had devils [demons] long time" (Lu 8:27). In Matthew (Mt 8:28), "there met him two men possessed with devils." Though there be no discrepancy between these two statements--more than between two witnesses, one of whom testifies to something done by one person, while the other affirms that there were two--it is difficult to see how the principal details here given could apply to more than one case.

      3. Who had his dwelling among the tombs--Luke (Lu 8:27) says, "He ware no clothes, neither abode in any house." These tombs were hewn out of the rocky caves of the locality, and served for shelters and lurking places (Lu 8:26).

      4. Because that he had been often bound with fetters and chains, &c.--Luke says (Lu 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 fetters, because, "he brake the bands," he adds, "and was driven of the devil [demon] into the wilderness." The dark tyrant-power by which he was held clothed him with superhuman strength and made him scorn restraint. Matthew (Mt 8:28) says he was "exceeding fierce, so that no man might pass by that way." He was the terror of the whole locality.

      5. And always, night and day, he was in the mountains, and in the tombs, crying, and cutting himself with stones--Terrible as he was to others, he himself endured untold misery, which sought relief in tears and self-inflicted torture.

      6. But when he saw Jesus afar off, he ran and worshipped him--not with the spontaneous alacrity which says to Jesus, "Draw me, we will run after thee," but inwardly compelled, with terrific rapidity, before the Judge, to receive sentence of expulsion.

      7. What have I to do with thee, Jesus, Son of the most high God? I adjure thee by God, that thou torment me not--or, as in Mt 8:29, "Art Thou come to torment us before the time?" (See on Mr 1:24). Behold the tormentor anticipating, dreading, and entreating exemption from torment! In Christ they discern their destined Tormentor; the time, they know, is fixed, and they feel as if it were come already! (Jas 2:19).

      8. For he said unto him--that is, before the unclean spirit cried out.
      Come out of the man, unclean spirit!--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?--The object of this question was to extort an acknowledgment of the virulence of demoniacal power by which this victim was enthralled.
      And he answered, saying, My name is Legion: for we are many--or, as in Luke (Lu 8:30) "because many devils [demons] were entered 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 he 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 them, &c."--just as in Mr 5:9, "he answered we are many." But what do they mean by entreating so earnestly not to be ordered out of the country? Their next petition (Mr 5:12) will make that clear enough.

      11. Now there was there, nigh unto the mountains--rather, "to the mountain," according to what is clearly the true reading. In Mt 8:30, they are said to have been "a good way off." But these expressions, far from being inconsistent, only confirm, by their precision, the minute accuracy of the narrative.
      a great herd of swine feeding--There can hardly be any doubt that the owners of these were Jews, since to them our Lord had now come to proffer His services. This will explain what follows.

      12. And all the devils besought him, saying--"if thou cast us out" (Mt 8:31).
      Send us into the swine, that we may enter into them--Had they spoken out all their mind, perhaps this would have been it: "If we must quit our hold of this man, suffer us to continue our work of mischief in another form, that by entering these swine, and thus destroying the people's property, we may steel their hearts against Thee!"

      13. And forthwith Jesus gave them leave--In Matthew (Mt 8:32) this is given with majestic brevity--"Go!" The owners, if Jews, drove an illegal trade; if heathens, they insulted the national religion: in either case the permission was just.
      And the unclean spirits went out--of the man.
      and entered into the swine: and the herd ran violently--rushed.
      down a steep place--down the hanging cliff.
      into the sea (they were about two thousand)--The number of them is given by this graphic Evangelist alone.
      and were choked in the sea--"perished in the waters" (Mt 8:32).

      14. And they that fed the swine fled, and told it--"told everything, and what was befallen to the possessed of the devils" (Mt 8:33).
      in the city, and in the country. And they went out to see what it was that was done--Thus had they the evidence, both of the herdsmen and of their own senses, to the reality of both miracles.

      15. And they come to Jesus--Matthew (Mt 8:34) says, "Behold, the whole city came out to meet Jesus."
      and see him that was possessed with the devil--the demonized person.
      and had the legion, sitting--"at the feet of Jesus," adds Luke (Lu 8:35); in contrast with his former wild and wandering habits.
      and clothed--As our Evangelist had not told us that he "ware no clothes," the meaning of this statement could only have been conjectured but for "the beloved physician" (Lu 8:27), who supplies the missing piece of information here. This is a striking case of what are called Undesigned Coincidences amongst the different Evangelists; one of them taking a thing for granted, as familiarly known at the time, but which we should never have known but for one or more of the others, and without the knowledge of which some of their statements would be unintelligible. The clothing which the poor man would feel the want of the moment his consciousness returned to him, was doubtless supplied to him by some of the Twelve.
      and in his right mind--but now, oh, in what a lofty sense! (Compare an analogous, though a different kind of case, Da 4:34-37).
      and they were afraid--Had this been awe only, it had been natural enough; but other feelings, alas! of a darker kind, soon showed themselves.

      16. And they that saw it told them how it befell to him that was possessed with the devil--("the demonized person").
      and also concerning the swine--Thus had they the double testimony of the herdsmen and their own senses.

      17. And they began to pray him to depart out of their coasts--Was it the owners only of the valuable property now lost to them that did this? Alas, no! For Luke (Lu 8:37) says, "Then the whole multitude of the country of the Gadarenes round about besought Him to depart from them; for they were taken with great fear." The evil spirits had thus, alas! their object. Irritated, the people could not suffer His presence; yet awe-struck, they dared not order Him off: so they entreat Him to withdraw, and--He takes them at their word.

      18. he that had been possessed with the devil prayed him that he might be with him--the grateful heart, fresh from the hand of demons, clinging to its wondrous Benefactor. How exquisitely natural!

      19. Howbeit, Jesus suffered him not, &c.--To be a missionary for Christ, in the region where he was so well known and so long dreaded, was a far nobler calling than to follow Him where nobody had ever heard of him, and where other trophies not less illustrious could be raised by the same power and grace.

      20. And he departed, and began to publish--not only among his friends, to whom Jesus immediately sent him, but
      in Decapolis--so called, as being a region of ten cities. (See on Mt 4:25).
      how great things Jesus had done for him: and all men did marvel--Throughout that considerable region did this monument of mercy proclaim his new-found Lord; and some, it is to be hoped, did more than "marvel."

      Mr 5:21-43. THE DAUGHTER OF JAIRUS RAISED TO LIFE--THE WOMAN WITH AN ISSUE OF BLOOD HEALED. ( = Mt 9:18-26; Lu 8:41-56).

      The occasion of this scene will appear presently.

      Jairus' Daughter (Mr 5:21-24).

      21. And when Jesus was passed over again by ship unto the other side--from the Gadarene side of the lake, where He had parted with the healed demoniac, to the west side, at Capernaum.
      much people gathered unto him--who "gladly received Him; for they were all waiting for Him" (Lu 8:40). The abundant teaching earlier that day (Mr 4:1, &c., and Mt 13:1-58) had only whetted the people's appetite: and disappointed, as would seem, that He had left them in the evening to cross the lake, they remain hanging about the beach, having got a hint, probably through some of His disciples, that He would be back the same evening. Perhaps they witnessed at a distance the sudden calming of the tempest. The tide of our Lord's popularity was now fast rising.
      and he was nigh unto the sea.

      22. And, behold, there cometh one of the rulers of the synagogue--of which class there were but few who believed in Jesus (Joh 7:48). One would suppose from this that the ruler had been with the multitude on the shore, anxiously awaiting the return of Jesus, and immediately on His arrival had accosted Him as here related. But Matthew (Mt 9:18) tells us that the ruler came to Him while He was in the act of speaking at His own table on the subject of fasting; and as we must suppose that this converted publican ought to know what took place on that memorable occasion when he made a feast to his Lord, we conclude that here the right order is indicated by the First Evangelist alone.
      Jairus by name--or "Jaeirus." It is the same name as Jair, in the Old Testament (Nu 32:41; Jud 10:3; Es 2:5).
      and when he saw him, he fell at his feet--in Matthew (Mt 9:18), "worshipped Him." The meaning is the same in both.

      23. And besought him greatly, saying, My little daughter--Luke (Lu 8:42) says, "He had one only daughter, about twelve years of age." According to a well-known rabbin, quoted by LIGHTFOOT, a daughter, till she had completed her twelfth year, was called "little," or "a little maid"; after that, "a young woman."
      lieth at the point of death--Matthew (Mt 9:18) gives it thus: "My daughter is even now dead"--"has just expired." The news of her death reached the father after the cure of the woman with the issue of blood: but Matthew's brief account gives only the result, as in the case of the centurion's servant (Mt 8:5, &c.).
      come and lay thy hands on her, that she may be healed; and she shall live--or, "that she may be healed and live," according to a fully preferable reading. In one of the class to which this man belonged, so steeped in prejudice, such faith would imply more than in others.

      The Woman with an Issue of Blood Healed (Mr 5:24-34).

      24. And Jesus went with him; and much people followed him, and thronged him--The word in Luke (Lu 8:42) is stronger--"choked," "stifled Him."

      26. And had suffered many things of many physicians--The expression perhaps does not necessarily refer to the suffering she endured under medical treatment, but to the much varied treatment which she underwent.
      and had spent all that she had, and was nothing bettered, but rather grew worse--pitiable case, and affectingly aggravated; emblem of our natural state as fallen creatures (Eze 16:5, 6), and illustrating the worse than vanity of all human remedies for spiritual maladies (Ho 5:13). The higher design of all our Lord's miracles of healing irresistibly suggests this way of viewing the present case, the propriety of which will still more appear as we proceed.

      27. When she had heard of Jesus, came--This was the right experiment at last. What had she "heard of Jesus?" No doubt it was His marvellous cures she had heard of; and the hearing of these, in connection with her bitter experience of the vanity of applying to any other, had been blessed to the kindling in her soul of a firm confidence that He who had so willingly wrought such cures on others was able and would not refuse to heal her also.
      in the press behind--shrinking, yet seeking.
      touched his garment--According to the ceremonial law, the touch of anyone having the disease which this woman had would have defiled the person touched. Some think that the recollection of this may account for her stealthily approaching Him in the crowd behind, and touching but the hem of His garment. But there was an instinct in the faith which brought her to Jesus, which taught her, that if that touch could set her free from the defiling disease itself, it was impossible to communicate defilement to Him, and that this wondrous Healer must be above such laws.

      28. For she said--"within herself" (Mt 9:21).
      If I may touch but his clothes, I shall be whole--that is, if I may but come in contact with this glorious Healer at all. Remarkable faith this!

      29. And straightway the fountain of her blood was dried up--Not only was her issue of blood stanched (Lu 8:44), but the cause of it was thoroughly removed, insomuch that by her bodily sensations she immediately knew herself perfectly cured.

      30. And Jesus immediately knowing in himself that virtue--or "efficacy."
      had gone out of him--He was conscious of the forthgoing of His healing power, which was not--as in prophets and apostles--something foreign to Himself and imparted merely, but what He had dwelling within Him as "His own fulness."
      turned him about in the press--crowd.
      and said, Who touched my clothes?

      31. And his disciples said unto him--Luke says (Lu 8:45), "When all denied, Peter and they that were with Him said, Master."
      Thou seest the multitude thronging thee, and sayest thou, Who touched me?--"Askest thou, Lord, who touched Thee? Rather ask who touched Thee not in such a throng." "And Jesus said, Somebody hath touched Me"--"a certain person has touched Me"--"for I perceive that virtue is gone out of Me" (Lu 8:46). Yes, the multitude "thronged and pressed Him"--they jostled against Him, but all involuntarily; they were merely carried along; but one, one only--"a certain person--TOUCHED HIM," with the conscious, voluntary, dependent touch of faith, reaching forth its hand expressly to have contact with Him. This and this only Jesus acknowledges and seeks out. Even so, as AUGUSTINE long ago said, multitudes still come similarly close to Christ in the means of grace, but all to no purpose, being only sucked into the crowd. The voluntary, living contact of faith is that electric conductor which alone draws virtue out of Him.

      32. And he looked round about to see her that had done this thing--not for the purpose of summoning forth a culprit, but, as we shall presently see, to obtain from the healed one a testimony to what He had done for her.

      33. But the woman, fearing and trembling, knowing what was done in her--alarmed, as a humble, shrinking female would naturally be, at the necessity of so public an exposure of herself, yet conscious that she had a tale to tell which would speak for her.
      came and fell down before him, and told him all the truth--In Luke (Lu 8:47) it is, "When the woman saw that she was not hid, she came trembling, and falling down before Him, she declared unto Him before all the people for what cause she had touched Him, and how she was healed immediately." This, though it tried the modesty of the believing woman, was just what Christ wanted in dragging her forth, her public testimony to the facts of her case--the disease, with her abortive efforts at a cure, and the instantaneous and perfect relief which her touching the Great Healer had brought her.

      34. And he said unto her, Daughter--"be of good comfort" (Lu 8:48).
      thy faith hath made thee whole; go in peace, and be whole of thy plague--Though healed as soon as she believed, it seemed to her a stolen cure--she feared to acknowledge it. Jesus therefore sets His royal seal upon it. But what a glorious dismissal from the lips of Him who is "our Peace" is that, "Go in peace!"

      Jairus' Daughter Raised to Life (Mr 5:35-43).

      35. Thy daughter is dead; why troublest thou the Master any further?--the Teacher.

      36. he saith unto the ruler of the synagogue, Be not afraid, only believe--Jesus, knowing how the heart of the agonized father would sink at the tidings, and the reflections at the delay which would be apt to rise in his mind, hastens to reassure him, and in His accustomed style: "Be not afraid, only believe"--words of unchanging preciousness and power! How vividly do such incidents bring out Christ's knowledge of the human heart and tender sympathy! (Heb 4:15).

      37. And he suffered no man to follow him, save Peter, and James, and John the brother of James--(See on Mr 1:29).

      38. And he cometh--rather, "they come."
      to the house of the ruler of the synagogue, and seeth the tumult, and them that wept and wailed greatly--"the minstrels and the people making a noise" (Mt 9:23) --lamenting for the dead. (See 2Ch 35:25; Jer 9:20; Am 5:16).

      39. And when he was come in, he saith unto them, Why make ye this ado, and weep? the damsel is not dead, but sleepeth--so brief her state of death as to be more like a short sleep.

      40. And they laughed him to scorn--rather, simply, "laughed at Him"--"knowing that she was dead" (Lu 8:53); an important testimony this to the reality of her death.
      But when he had put them all out--The word is strong--"turned them all out"; meaning all those who were making this noise, and any others that may have been there from sympathy, that only those might be present who were most nearly concerned, and those whom He had Himself brought as witnesses of the great act about to be done.
      he taketh the father and the mother of the damsel, and them that were with him--Peter, and James, and John.
      and entereth in where the damsel was lying.

      41. And he took the damsel by the hand--as He did Peter's mother-in-law (Mr 1:31).
      and said unto her, Talitha cumi--The words are Aramaic, or Syro-Chaldaic, the then language of Palestine. Mark loves to give such wonderful words just as they were spoken. See Mr 7:34; 14:36.

      42. And straightway the damsel--The word here is different from that in Mr 5:39-41, and signifies "young maiden," or "little girl."
      arose, and walked--a vivid touch evidently from an eye-witness.
      And they were astonished with a great astonishment--The language here is the strongest.

      43. And he charged them straitly--strictly.
      that no man should know it--The only reason we can assign for this is His desire not to let the public feeling regarding Him come too precipitately to a crisis.
      and commanded that something should be given her to eat--in token of perfect restoration.

      Mr 6:1-6. CHRIST REJECTED AT NAZARETH. ( = Mt 13:54-58; Lu 4:16-30).

      See on Lu 4:16-30.

      Mr 6:7-13. MISSION OF THE TWELVE APOSTLES. ( = Mt 10:1, 5-15; Lu 9:1-6).

      See on Mt 10:1; Mt 10:5-15.

      Mr 6:14-29. HEROD THINKS JESUS A RESURRECTION OF THE MURDERED BAPTIST--ACCOUNT OF HIS DEATH. ( = Mt 14:1-12; Lu 9:7-9).

      Herod's View of Christ (Mr 6:14-16).

      14. And King Herod--that is, Herod Antipas, one of the three sons of Herod the Great, and own brother of Archelaus (Mt 2:22), who ruled as ethnarch over Galilee and Perea.
      heard of him; (for his name was spread abroad); and he said--"unto his servants" (Mt 14:2), his councillors or court ministers.
      That John the Baptist was risen from the dead--The murdered prophet haunted his guilty breast like a specter, and seemed to him alive again and clothed with unearthly powers, in the person of Jesus.

      15. Others said, That it is Elias. And others, That it is a prophet, or as one of the prophets--(See on Mt 16:14).

      16. But when Herod heard thereof, he said, It is John, whom I beheaded; he is risen from the dead--"Himself has risen"; as if the innocence and sanctity of his faithful reprover had not suffered that he should lie long dead.

      Account of the Baptist's Imprisonment and Death (Mr 6:17-29).

      17. For Herod himself had sent forth, and laid hold upon John, and bound him in prison--in the castle of Machærus, near the southern extremity of Herod's dominions, and adjoining the Dead Sea [JOSEPHUS, Antiquities, 18.5,2].
      for Herodias' sake--She was the granddaughter of Herod the Great.
      his brother Philip's wife--and therefore the niece of both brothers. This Philip, however, was not the tetrarch of that name mentioned in Lu 3:1 (see on Lu 3:1), but one whose distinctive name was "Herod Philip," another son of Herod the Great--who was disinherited by his father. Herod Antipas' own wife was the daughter of Aretas, king of Arabia; but he prevailed on Herodias, his half-brother Philip's wife, to forsake her husband and live with him, on condition, says JOSEPHUS [Antiquities, 18.5,1], that he should put away his own wife. This involved him afterwards in war with Aretas, who totally defeated him and destroyed his army, from the effects of which he was never able to recover himself.

      18. For John had said unto Herod, It is not lawful for thee to have thy brother's wife--Noble fidelity! It was not lawful because Herod's wife and Herodias' husband were both living; and further, because the parties were within the forbidden degrees of consanguinity (see Le 20:21); Herodias being the daughter of Aristobulus, the brother of both Herod and Philip [JOSEPHUS, Antiquities, 18.5,4].

      19. Therefore Herodias had a quarrel against him--rather, as in the Margin, "had a grudge against him." Probably she was too proud to speak to him; still less would she quarrel with him.
      and would have killed him; but she could not.

      20. For Herod feared John--but, as BENGEL notes, John feared not Herod.
      knowing that he was a just man and an holy--Compare the case of Elijah with Ahab, after the murder of Naboth (1Ki 21:20).
      and observed him--rather, as in the Margin, "kept" or "saved him"; that is, from the wicked designs of Herodias, who had been watching for some pretext to get Herod entangled and committed to despatch him.
      and when he heard him, he did many things--many good things under the influence of the Baptist on his conscience.
      and heard him gladly--a striking statement this, for which we are indebted to our graphic Evangelist alone, illustrating the working of contrary principles in the slaves of passion. But this only shows how far Herodias must have wrought upon him, as Jezebel upon Ahab, that he should at length agree to what his awakened conscience kept him long from executing.

      21. And when a convenient day--for the purposes of Herodias.
      was come, that Herod--rather, "A convenient day being come, when Herod."
      on his birthday, made a supper to his lords, high captains, and chief estates of Galilee--This graphic minuteness of detail adds much to the interest of the tragic narrative.

      22. And when the daughter of the said Herodias--that is, her daughter by her proper husband, Herod Philip: Her name was Salome [JOSEPHUS, Antiquities, 18.5,4].
      came in and danced, and pleased Herod and them that sat with him, the king said unto the damsel--"the girl" (See on Mr 5:42).
      Ask of me whatsoever thou wilt, and I will give it thee.

      23. And he--the king, so called, but only by courtesy (see on Mr 6:14).
      sware unto her Whatsoever thou shalt ask of me, unto the half of my kingdom--Those in whom passion and luxury have destroyed self-command will in a capricious moment say and do what in their cool moments they bitterly regret.

      24. And she said, The head of John the Baptist--Abandoned women are more shameless and heartless than men. The Baptist's fidelity marred the pleasures of Herodias, and this was too good an opportunity of getting rid of him to let slip.

      25. I will that thou give me by and by--rather, "at once."
      in a charger--large, flat trencher.
      the head of John the Baptist.

      26. And the king was exceeding sorry--With his feelings regarding John, and the truths which so told upon his conscience from that preacher's lips, and after so often and carefully saving him from his paramour's rage, it must have been very galling to find himself at length entrapped by his own rash folly.
      yet for his oath's sake--See how men of no principle, but troublesome conscience, will stick at breaking a rash oath, while yielding to the commission of the worst crimes!
      and for their sakes which sat with him--under the influence of that false shame, which could not brook being thought to be troubled with religious or moral scruples. To how many has this proved a fatal snare!
      he would not reject her.

      27. And immediately the king sent an executioner--one of the guards in attendance. The word is Roman, denoting one of the Imperial Guard.
      and commanded his head to be brought: and he went and beheaded him in the prison--after, it would seem, more than twelve months' imprisonment. Blessed martyr! Dark and cheerless was the end reserved for thee: but now thou hast thy Master's benediction, "Blessed is he whosoever shall not be offended in Me" (Mt 11:6), and hast found the life thou gavest away (Mt 10:39). But where are they in whose skirts is found thy blood?

      28. And brought his head in a charger, and gave it to the damsel: and the damsel gave it to her mother--Herodias did not shed the blood of the stern reprover; she only got it done, and then gloated over it, as it streamed from the trunkless head.

      29. And when his disciples heard of it--that is, the Baptist's own disciples.
      they came and took up his corpse, and laid it in a tomb--"and went and told Jesus" (Mt 14:12). If these disciples had, up to this time, stood apart from Him, as adherents of John (Mt 11:2), perhaps they now came to Jesus, not without some secret reflection on Him for His seeming neglect of their master; but perhaps, too, as orphans, to cast in their lot henceforth with the Lord's disciples. How Jesus felt, or what He said, on receiving this intelligence, is not recorded; but He of whom it was said, as He stood by the grave of His friend Lazarus, "Jesus wept," was not likely to receive such intelligence without deep emotion. And one reason why He might not be unwilling that a small body of John's disciples should cling to him to the last, might be to provide some attached friends who should do for his precious body, on a small scale, what was afterwards to be done for His own.

      Mr 6:30-56. THE TWELVE ON THEIR RETURN, HAVING REPORTED THE SUCCESS OF THEIR MISSION, JESUS CROSSES THE SEA OF GALILEE WITH THEM, TEACHES THE PEOPLE, AND MIRACULOUSLY FEEDS THEM TO THE NUMBER OF FIVE THOUSAND--HE SENDS HIS DISCIPLES BY SHIP AGAIN TO THE WESTERN SIDE, WHILE HE HIMSELF RETURNS AFTERWARDS WALKING ON THE SEA--INCIDENTS ON LANDING. ( = Mt 14:13-36; Lu 9:10-17; Joh 6:1-24).

      Here, for the first time, all the four streams of sacred text run parallel. The occasion and all the circumstances of this grand section are thus brought before us with a vividness quite remarkable.

      Five Thousand Miraculously Fed (Mr 6:30-44).

      30. And the apostles gathered themselves together--probably at Capernaum, on returning from their mission (Mr 6:7-13).
      and told him all things, both what they had done, and what they had taught--Observe the various reasons He had for crossing to the other side. First, Matthew (Mt 14:13) says, that "when Jesus heard" of the murder of His faithful forerunner--from those attached disciples of his who had taken up his body and laid it in a sepulchre (see on Mr 6:29) --"He departed by ship into a desert place apart"; either to avoid some apprehended consequences to Himself, arising from the Baptist's death (Mt 10:23), or more probably to be able to indulge in those feelings which that affecting event had doubtless awakened, and to which the bustle of the multitude around Him was very unfavorable. Next, since He must have heard the report of the Twelve with the deepest interest, and probably with something of the emotion which He experienced on the return of the Seventy (see on Lu 10:17-22), He sought privacy for undisturbed reflection on this begun preaching and progress of His kingdom. Once more, He was wearied with the multitude of "comers and goers"--depriving Him even of leisure enough to take His food--and wanted rest: "Come ye yourselves apart into a desert place, and rest a while," &c. Under the combined influence of all these considerations, our Lord sought this change.

      32. And they departed into a desert place by ship privately--"over the Sea of Galilee, which is the Sea of Tiberias," says John (Joh 6:1), the only one of the Evangelists who so fully describes it; the others having written when their readers were supposed to know something of it, while the last wrote for those at a greater distance of time and place. This "desert place" is more definitely described by Luke (Lu 9:10) as "belonging to the city called Bethsaida." This must not be confounded with the town so called on the western side of the lake (see on Mt 11:21). This town lay on its northeastern side, near where the Jordan empties itself into it: in Gaulonitis, out of the dominions of Herod Antipas, and within the dominions of Philip the Tetrarch (Lu 3:1), who raised it from a village to a city, and called it Julias, in honor of Julia, the daughter of Augustus [JOSEPHUS, Antiquities, 18.2,1].

      33. And the people--the multitudes.
      saw them departing, and many knew him--The true reading would seem to be: "And many saw them departing, and knew or recognized [them]."
      and ran afoot--Here, perhaps, it should be rendered "by land"--running round by the head of the lake, and taking one of the fords of the river, so as to meet Jesus, who was crossing with the Twelve by ship.
      thither out of all cities, and outwent them--got before them.
      and came together unto him--How exceedingly graphic is this! every touch of it betokening the presence of an eye-witness. John (Joh 6:3) says, that "Jesus went up into a mountain"--somewhere in that hilly range, the green tableland which skirts the eastern side of the lake.

      34. And Jesus, when he came out of the ship--having gone on shore.
      saw much people--a great multitude.
      and was moved with compassion toward them, becau