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and of the fishes. 44 And they that did eat of the loaves were [t about] five thousand men. 45 And straightway he constrained his disciples to get into the ship, and to go to the other side before unto Bethsaida, while he sent away the people. 46 And when he had sent them
he departed into ua mountain to pray. 47 And when even was come, the ship was in the midst of the sea, and he alone on the land. 48 And he saw them toiling in rowing ; for the wind was contrary unto them : and about the fourth watch of the night he cometh unto them, walking upon the sea, and v* would have passed by them. 49 But when they saw him walking upon the sea, they supposed it had been a spirit, and cried out : 50 for they all saw him, and were troubled. And immediately he talked with them, and saith unto them, Be of good cheer : it is I; be not afraid. 51 And he went up unto them into the ship;
and the wind ceased : and they were sore amazed in thembch. vill.17, selves beyond measure [>, and wondered]. 52 For yo they och. 11, 5: xvi. considered not the miracle of the loaves : for their · heart was
a see Luke
omitted by all ancient authorities.
y render, they understood not concerning the loaves. fishes, and (ver. 43) the taking up frag- would (was minded) have passed by them] ments from the fishes, are both peculiar to Peculiar to Mark. “A silent note of Inspiand characteristic of Mark : but it would ration. He was about to pass by them. He have been most inconsistent with his pre- intended so to do. But what man could say cision to have omitted “besides women and this ? Who knoweth the mind of Christ but children” in ver. 44, had he had it before the Spirit of God ? Compare 1 Cor. ii. 11.” him.
Wordsw. But it may be perhaps doubted 45-52.] JESUS WALKS ON THE SEA. whether this is quite a safe or a sober comMatt. xiv. 22-33. John vi. 16-21. ment. would has here but a faint subOmitted in Luke. Matthew and Mark are jective reference, and is well expressed by very nearly related as far as ver. 47. John's the English phrase in the text. account is altogether original, and differing Luke xxiv. 28, for the meaning. Lange well materially in details : see notes there, and on remarks, that this “ would have passed by Matthew. 45.] the ship, i. e. the ship and the “willingly received him” of John in which they had come. Bethsaida- vi. 21, mutually explain one another. this certainly seems (against Lightfoot, 50.] all saw him, and were troubled : pecuWieseler, Thomson, “The Land and the liar to Mark. After this follows the history Book," al. : see Bishop Ellicott's note, Lec- respecting Peter, which might naturally be tures on Life of our Lord, p. 207) to have omitted here if this Gospel were drawn up been the city of Peter and Andrew, James under his inspection-but this is at least and John,-on the west side of the lake doubtful in any general sense. 52.7 and in the same direction as Capernaum, Peculiar to Mark. for they understood mentioned hy John, ver. 17. The miracle not] They did not, from the miracle which just related took place near the other Beth- they had seen, infer the power of the Lord saida (Julias),-Luke ix. 10. 48. and
53 And when they had passed over, they came into the land of Gennesaret, and drew to the shore. 54 And when they were come out of the ship, straightway they knew him, 55 and ran through that whole region round about, and began to carry about in 2 beds those that were sick, where they heard he was. 56 And whithersoever he entered, into villages, or cities, or country, they laid the sick in the a streets, and besought him that d they might a chaves : 27, 28. touch if it were but the b border of his garment: and as many as touched him were made whole.
VII. 1 Then came together unto him the Pharisees, and certain of the scribes, which came from Jerusalem. 2 And when they saw some of his disciples eat bread with defiled, that is to say, with unwashen hands, [° they found fault.] 3 For the Pharisees, and all the Jews, except they wash their hands doft, eat not, holding the tradition of the elders. 4 And [when they come) from the market, except they wash, they eat not. And many other things there be, which they have received to hold, as the washing of cups, and pots, brazen vessels, and of e tables. 5 Then the Pharisees and scribes asked him, Why walk not thy disciples according to the tradition of the elders, but eat bread with unwashen hands ? 6 He [f answered and] said unto them, Well hath Esaias prophesied of you hypocrites, as it is written, a This people honoureth me with their lips, a Isa. xxix. 13.
? render, their beds.
render, hem, as in Matt. xiv, 36. c omitted by the majority of ancient MSS. d
see note. e render, couches. omitted by several ancient MSS. 53—56.] Matt. xiv. 34-36. The two for Gentile readers. 3.] The word oft accounts much alike, but Mark's the richer thus rendered has perplexed all the Comin detail : e.g. and drew to the shore, ver. mentators. Of the various renderings which 53, and the particulars given in ver. 56. have been given of it, two only seem to be
55.] to carry about implies that they admissible: (1) that given in the text, oft; occasionally had wrong information of His and (2) diligently, which is adopted by being in a place, and had to carry the sick the ancient Syriac version, and seems agreeabout, following the rumour of his pre- able to Hebrew usage. Between these two
it is not easy to decide. 4.] wash CHAP. VII. 1-23.] DISCOURSE CON- (baptize in original) is variously under
stood, -of themselves, or the meats bought. Matt. xy. 1-20. The two re- It certainly refers to themselves ; as it ports differ rather more than usual in their would not be any unusual practice to wash additions to what is common, and are not so things bonght in the market :--but profrequently in verbal agreement, where the bably not to washing their whole bodies : matter is the same. 2.] See ch. ii. 16. see below.
brasen vessels] earthen A mark of particularity. that is to say, ones, when unclean, were to be broken, with unwashen is supposed by some to be a Lev. xv.12. These baptisms (for such gloss, explaining defiled: but the explanation is the word in the original), as applied to seems necessary to what follows, especially couches (meaning probably here those used
c Exod. xxi. 17.
Lev. XX. O.
but their heart is far from me. 7 Howbeit in vain do they worship me, teaching for doctrines the commandments of men. 8 [8 For] laying aside the commandment of God, ye hold the tradition of mens, has the washing of pots and cups: and many other such like things ye do]. 9 And he said unto them, Full well ye reject the commandment of
God, that ye may keep your own tradition. 10 For Moses b Exod. 2.d.2. said, Honour thy father and thy mother; and, "Whoso
curseth father or mother, let him die the death : 11 but ye say, If a man shall say to his father or mother, i It is Corban, that is to say, a gift, by whatsoever thou mightest be profited by me ; [k he shall be free.] 12 And ye suffer him no more to do ought for his father or his mother; 13 making the word of God of none effect through your tradition, which ye have delivered : and many such like things do ye.
14 And when he had 1 called all the people unto him, he said unto them, Hearken unto me every one of you,
and understand : 15 There is nothing from without a man, that entering into him can defile him: but the things which come out of him, those are they that defile the man. 16 cm If any man have ears to hear, let him hear.] 17 And when he was entered into the house from the people, his disciples asked him concerning the parable. 18 And he saith unto them, Are ye so without understanding also ? Do ye not perceive, that whatsoever thing from without entereth into the man, it cannot defile him ; 19 because it entereth not into his heart, but into the belly, and goeth out into the n draught, purging all meats? 20 And he
said, That which cometh out of the man, that defileth the 8 omit.
h omitted by several ancient authorities. i render, That wherein thou mightest have been benefited by me, is Corban, that is to say, a gift. k not expressed in the original.
1 read, again called. m omitted by several ancient authorities. ni.e. the sink, or sewer. at meals), were certainly not immersions, from ver. 8 ;-common in Mark. but sprinklings or atfusions of water. Both St. Matthew and St. Mark notice 8.] Not contained in Matthew, but impor- that our Lord called the multitude to Him, tant, as setting forth their depreciating of when He uttered this speech, It was espeGod's command in comparison with huinan cially this, said in the hearing of both the tradition, before their absolute violation of Pharisees and them, that gave offence to the that command in vv. 10, 11. 9.] Full
former. 17.] his disciples asked him well-ironical --see 2 Cor. xi. 4.
=“ Peter answered and said ” Matthew. For Moses said = "for God commanded"
19. purging] The participle refers to Matthew. 11.] Corban, an offering the draught (sewer). There need not be any without a sacrifice. 12.] See note on difficulty in this additional clause : what is Matthew, ver. 5. 13.] A repetition stated is physically true. The sewer is that
d Gen. vi. 5:
21 d For from within, out of the heart of men, proceed evil thoughts, adulteries, fornications, murders, 22 thefts, covetousness, wickedness, deceit, lasciviousness, an evil eye, blasphemy, pride, foolishness: 23 all these evil things come from within, and defile the man.
24 And from thence he arose, and went into the borders of Tyre and Sidon, and entered into an house, and would have no man know it: but he could not be hid.
25 o For a certain woman, whose young daughter had an unclean spirit, heard of him, and came and fell at his feet : 26 the. woman was a Greek, a Syrophenician - by nation; and she besought him that he would cast forth the devil out of her daughter. 27 But P Jesus said unto her, Let the children first be filled: for it is not meet to take the children's bread, and to cast it unto the dogs. 28 And she answered and said unto him, Yes, Lord : 9 yet the dogs under the table eat of the children's crumbs. 29 And he said unto her, For this saying go thy way; the devil is gone out of thy daughter. 30 And when she was come to her house, she found the devil gone out, and her daughter laid upon the bed.
31 And again, departing from the r coasts of Tyre s and Sidon, he came unto the sea of Galilee, through the midst o read, But immediately.
P read, he. a render, for even.
I render, borders. read, he came through Sidon. which, by the removal of the part carried 24.) from thence is not, from the off, purifies the meat; the portion available land of Gennesaret (Meyer),- for ch. vi. for nourishment being in its passage con- 55, 56, has completely removed definiteness verted into chyle, and the
remainder being from the locality ;—but refers to the (un
21, 22.] The heart is the specified) place of the last discourse. laboratory and the fountain-head of all that the borders] The place must have been the is good and bad in the inner life of man. neighbourhood of Tyre. 25.] The
St. Matthew's catalogue follows the woman had been following Him, and His order of the second table of the decalogue. disciples before, Matthew. 26.] SyroSt. Mark's more copious one varies the phenician, because there were also Libyorder. Compare Rom. i. 29: Eph. iv. 19: phenicians, Carthaginians. 27. Let Wisd. xiv. 25, 26.
the children ...] This important addition 24-30.] THE SYROPHENICIAN WOMAN. in Mark sets forth the whole ground on Matt. xv. 21-28. Omitted by St. Luke. which the present refusal rested. The A striking instance of the independence of Jews were first to have the Gospel offered the two narrations. St. Mark, who is much to them, for their acceptance or rejection; more copious in particulars, omits a con- it was not yet time for the Gentiles. siderable and important part of the his- 28.] yet ... see on Matthew. 30.] These tory: this would be most arbitrarily and particulars are added here. indeed inexcusably done, if the common the bed] which the torments occasioned by account of his having combined and epito- the evil spirit would not allow her to be bemized Matthew and Luke is to be taken. fore :-lying peacefully, as Euthymius says. Our Lord's retirement was to avoid the Pha- 31–37.] HEALING OF A risees : see notes on Matthew throughout.
Peculiar to Mark.
fch. viii. 23.
John ix. 6. gch, vi. 41.
John xi. 41: xvii. 1.
5. k ch. v. 43.
• Matt. 11:32 of the t coasts of Decapolis. 32 And e they bring unto him
one that was deaf, and had an impediment in his speech ; and they beseech him to put his hand upon him. 33 And he took him aside from the multitude, and put his fingers into his ears, and 'he spit, and touched his tongue ; 3+ and
8 looking up to heaven, " he sighed, and saith unto him, n John xi. 33, Ephphatha, that is, Be opened. 35 i And straightway his 16.02 . Mater. It ears were opened, and the u string of his tongue was loosed,
and he spake plain. 36 And k he charged them that they should tell no man : but the more he charged them, so much the more a great deal they published it; 37 and were beyond measure astonished, saying, He hath done all things well: he maketh both the deaf to hear, and the dumb to speak.
VIII. 1 In those days the multitude being very great, and having nothing to eat, a Jesus called his disciples unto him, and saith unto them, 2 I have compassion on the multitude, because they have now been with me three
A miracle which serves a most important purpose; that of clearly distinguishing between the cases of the possessed and the merely diseased or deformed. This man was what we call .deaf and dumb;' the union of which maladies is often brought about by the inability of him who never has heard sounds to utter them plainly :
:-or, as here apparently, by some accompanying physical infirmity of the organs of speech. 31.] He went first northward (perhaps for the same reason, of privacy, as before) through Sidon, then crossed the Jordan, and so approached the lake on its E. side. On Decapolis, see Matt. iv. 25. We have the same journey related Matt. xv. 29; and “the dumb speaking” mentioned among the miracles, for which the people glorified the God of Israel. 33. took him aside] No reason that we know can be assigned why our Lord should take aside this man, and the blind man, ch. viii. 23; but how many might there be which we do not know,--such as peculiarity in the man himself, or the persons around, which influenced His determination. It is remarkable that the same medium of conveying the miraculous cure is used also in ch. viii, 23. By the symbolic use of external means,
our Lord signified the healing virtue for afflicted human kind, which resides in and proceeds from Him incarnate in our flesh. He uses either his own touch, --- something from Himself,-or the cleansing element to which He so often compares his word.
34.] He looked to heaven in prayer : see John xi. 41, 42. He sighed, as grieving over the wreck of the nature which He had made, occasioned by the malice of the devil and the sin of man. Ephphatha] the same word as that used in Isa. xxxv. 5,
Then shall the ears of the deaf be un. stopped, ... and the tongue of the dumb sing." 35.] the fetter, or the bond : — the hindrance, whatever it was, which prevented him from speaking plainly before.
36.] See ch. i. 45. 37.) He hath done all things well.
So “God saw every thing that He had made, and, behold, it was very good,” Gen. i. 31. This work was properly and worthily compared with that first one of creation-it was the same Beneficence which prompted, and the same Power that wrought it.
Chap. VIII. 1--10. FEEDING OF THE FOUR THOUSAND. Matt. xv. 32-39. The accounts agree almost verbatim. Mark adds for divers of them came from far, ver. 3, and again omits “besides women and chil.