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days, and have nothing to eat : 3 and if I send them away fasting to their own houses, they will faint by the way: for divers of them came from far. . 4 And his disciples answered him, From whence can a man satisfy these men with bread here in the wilderness? 5 a And he asked a see ch. vi. 88. them, How many loaves have ye? And they said, Seven. 6 And he commanded the people to sit down on the ground: and he took the seven loaves, and gave thanks, and brake, and gave to his disciples to set before them; and they did set them before the people. 7 And they had a few small fishes: and he b blessed, and commanded to set them also before them. 8 So they did eat, and were filled : and they took up of the broken meat that was left seven baskets. 9 And they [c that had eaten] were about four thousand : and he sent them away, 10 and straightway he entered into a ship with his disciples, and came into the parts of Dalmanutha. 11 b And the Pharisees came forth, and b John vi. 30. began to question with him, seeking of him a sign from heaven, tempting him. 12 And he sighed deeply in his spirit, and saith, Why doth this generation seek after a sign? verily I say [d unto you], There shall no sign be given unto this generation. 13 And he left them, and entering into the ship again departed to the other side.

14 Nowe the disciples had forgotten to take bread, neither had they in the ship with them more than one loaf. 15 And he charged them, saying, Take heed, beware of the leaven of the Pharisees, and of the leaven of Herod.

brender, blessed them.

omitted in some ancient MSS.

omitted in several ancient authorities.

e render, they forgot.

dren,” Matthew, ver. 38. 10.] Matthew mentions Magadan, ver. 39. Dalmanutha was probably a village in the neighbourhood, -see note on Matthew, and “The Land and the Book,” p. 393 ;-a striking instance of the independence of Mark : called by the Harmonists “an addition to St. Matthew's narrative, to shew his independent knowlege of the fact.” What very anomalous writers the Evangelists must have been !

11–13.] REQUEST FOR A SIGN FROM HEAVEN. Matt. xvi. 1-4, who gives the account more at length : without however the graphic and affectivg sighed deeply in His spirit, ver. 12.

11 - 21.] WARNING LEAVEN THE PAARISEES AND HEROD. Matt. xvi. 5–12. Our account is

fuller and more circumstantial,---relating that they had but one loaf in the ship, ver. 14; inserting the additional reproofs, ver. 18, and the reference to the two mira. cles of feeding more at length, vv. 19–21. St. Mark however omits the conclusion in Matthew, that they then understood that He spake to them of the doctrine, &c. Possibly this was a conclusion drawn'in the mind of the narrator, not altogether identical with that to be drawn from our account here—for the leaven of Herod could not be doctrine (and of the leaven of Herod, ver. 15 - Mark only), but must be understood of the irreligious lives and fawning worldly practices of the hangerson of the court of Herod. 14.] The subject to the verb forgot is the disciples




c chu vi. 59.

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e ver. 8.

fch. vi. 52.

ver. 17.

g ch. vii. 33.

h render, ye

16 And they reasoned among themselves, saying, It is because we have no bread. 17 And when Jesus knew it, he saith unto them, Why reason ye, because ye have no bread ? . perceive ye not yet, neither understand ? have ye your heart [8 yet] hardened ? 18 Having eyes, see ye not? and having ears, hear ye not ? and do ye not remember, 19 d when I brake the five loaves among five thousand, how many baskets full of fragments h took ye up? They say unto him, Twelve. 20 And e when the seven among four thousand, how many baskets full of fragments h took ye up? And they said, Seven. 21 And he said unto them, i How is it that 'ye do not understand ?

22 And k he cometh to Bethsaida ; and they bring a blind man unto him, and besought him to touch him. 23 And he took the blind man by the hand, and led him out of the town; and when he had spit on his eyes, and put his hands upon him, he asked him if he saw ought. 24 And

he looked up, and said, I see men las trees, walking. f

some ancient authorities read, because they had no bread.

i the reading probably is, Do ye not yet understand ?
k read, they come.


read, for I see them walking as trees. unexpressed : see next verse. The leaven reason, that the use of spittle on both of Herod here seems to answer to the occasions occasioned the same privacy here leaven of the Sadducees in Matthew. But and in ch. vii. 33.) Or we may perhaps we must not infer from this that Herod find the reason in our Lord's immediate was a Sadducee. He certainly was a bad departure to such a distance (ver. 27); and irreligious man, which would be quite and say, that He did not wish multitudes enough ground for such a caution. We to gather about and follow Him. have a specimen of the morals of his court when he had spit on his eyes, and put his in the history of John the Baptist's martyr- hands upon him... see above on ch. vii. 33. dom. In the last not yet, ver. 21, Meyer

We cannot say what may have sees a new climax, and refers the not yet induced our Lord to perform this miracle to the moment even after the reminiscence at twice-certainly not the reason assigned of vv. 18—20. It may doubtless be so, by Dr. Burton, “ that a blind man would and the idea would well accord with the not, on suddenly recovering his sight, know graphic precision of St. Mark.

one object from another, because he had 22—26.] HEALING OF A BLIND MAN never seen them before," and so would AT BETHSAIDA. Peculiar to Mark. This require a double miracle ;-a second to appears to have been Bethsaida Julias, on open the eyes of his mind also, to comprethe n.E. side of the lake. Compare ver. hend what he saw. This assumes the man 13. See however against the idea that to have been born blind, which he was not, there were two Bethsaidas, “The Land from ver. 24; for how should he know and the Book," pp. 373, f. 23.] The how trees appeared ? and besides, the case leading of this blind man out of the town of the man born blind in John ix. required appears as if it had been from some local no such double healing. These things

In ver. 26 we find him forbidden were in the Lord's power, and He ordered expressly to enter into or tell it in the them as He pleased from present circumtown, and with a repetition of town, which stances, or for our instruction. 24.] looks as if the place had been somehow I see men, for I see them walking as unworthy of such a work being done there. trees; i. e. not distinct in individual pecu(This is a serious objection against Meyer's liarity, but as trees in the hedge-row flit





25 After that he put his hands again upon his eyes, and
m made him look up: and he was restored, and every
man clearly. 26 And he sent him away to his house,
saying, Neither go into the town, nor tell it to any in h Matt

. viii

. 4. the town.

27 And Jesus went out, and his disciples, into the towns of Cæsarea Philippi : and by the way he asked his disciples, saying unto them, Whom do men say that I am ? 28 And they nn answered, i John the Baptist : but some say, i Matt. xiv. 2. Elias; and others, One of the prophets. 29 And he saith unto them, But whom say ye that I am ? And Peter answereth and saith unto him, k Thou art the Christ. John vi. 09: 30 And he charged them that they should tell no man of him. 31 And he began to teach them, that the Son of man must suffer many things, and be rejected of the elders, and of the chief priests, and scribes, and be killed, and after three days rise again. 32 And he spake that saying openly. And Peter took him, and began to rebuke him. 33 But when he had turned about and looked on his disciples, he rebuked Peter, saying, Get thee behind me, Satan : for thou 00 savourest not the things that be of God, but the things that be of 3+ And when he had called the people unto him with his disciples also, he said unto

many MSS. read, he saw plainly.

render, all things : some MSS. have, all men. nn read, spake, saying unto him.

O read, asked. 00 i.e. thou hast no mind for, thou thinkest not. It is the same word as that rendered in the A. V.“ set your affection on,” in Col. iii. 2. by the traveller. It is a minute mark of village, no, nor so much as tell it to any truth, that he describes the appearance of who dwelt in the village. persons as he doubtless had often had 27 - 30.] CONFESSION OF PETER. Matt. occasion to do during the failing of sight xvi. 13--20. Luke ix. 18—21. With the which had ended in his blindness. By exception of the introduction in Luke, which no possibility can the words convey three describes the Lord to have been alone different stages of returning vision: “I praying, and joined by his disciples

I see them standing still, and and the omission of the praise of and prodimly, as trees. I see them walking." mise to Peter by both St. Mark and St. For thus the for is altogether passed over, Luke, the three are in exact accordance. and walking taken out of its place, and On this latter omission no stress must most unnaturally made into a sentence by therefore be laid as to the character of itself. 25.) If the marginal reading Mark's Gospel, as bas been done. were adopted, the meaning would be, He 31—IX. 1.] ANNOUNCEMENT OF His saw plainly (the work of that instant), and was thoroughly restored, and (thence

REBUKE OF PETER. Matt. xvi. forward) saw all things clearly. But the 21-28. Luke ix. 22—27. St. Luke omits text is in much uncertainty.


the rebuke of Peter. St. Mark adds, ver. See above in this note,-and the various 32, he spake that saying openly: and, in readings in my Greek Test. The neither the rebuke of Peter, that the Lord said and nor both carry a separate climax with the words looking on his disciples. In vv. them: he was not even to go into the 34, 35, the agreement is close, except that


see men.





n Matt. x. 33. o see Rom. i.

16. 2 Tim. i. 8: ii. 12.

1 Matt. I. 38. them, 'Whosoever will come after me, let him deny himm John xii. 26. self, and take up his cross, and follow me. 35 Form who

soever Puill save his life shall lose it; but whosoever shall lose his life for my sake and the gospel's, [9 the same] shall save it.

36 For what I shall it profit a man, if he shall gain the whole world, and lose his own t soul? 37 Or 8 what shall a man give in exchange for his t soul ? 38 n Whosoever therefore o shall be ashamed of me and of my words in this adulterous and sinful generation; of him also shall the Son of man be ashamed, when he cometh in the glory of his Father with the holy angels. IX. 1 And he said unto them, Verily I say unto you, That there be

some of them that stand here, which shall not taste of a Matt. stiv. death, till they have seen a the kingdom of God come with


2 And after six days Jesus taketh with him Peter, and James, and John, and leadeth them up into an high mountain apart by themselves : and he was transfigured before them. 3 And his raiment became shining, exceeding b white [& as snow] ; so as no fuller on earth can white them. 4 And there appeared unto them Elias with Moses :

b Dan. vii.o.

Matt. xxviii. &


P render, is minded to.

q omit. many ancient authorities have, doth it profit.

one ancient MS. has, what is an exchange for his life? and this is perhaps the true reading. Compare Matt. xvi. 26. render, life.

& omitted in many ancient authorities.

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St. Luke adds daily after his cross, and St. Mark and the Gospel's after my sake, ver. 35 [it is perhaps worthy of remark that St. Mark writes follow me in ver. 34: possibly from the information of him, to whom it was said, “ What is that to thee? Follow thou me,” John xxi. 22]; and informs us in ver. 34, that our Lord said these words, having called the multitude with his disciples. This Meyer calls a contradiction to Matthew and Luke,-and thinks it arose from a misunderstanding of St. Luke's "he said to them all.Far rather should I say that our account represents every detail to the life, and that the “ to them allcontains traces of it. What wonder that a crowd should here, as every where else, have collected about Him and the disciples ? 38.] St. Mark and St. Luke here agree: and St. Matthew, ver. 27, bears traces of this verse, having apparently abridged it in transcribing his report, not to repeat what he had before said, in ch. x. 33. On adulterous, sce Matt. xii. 39, and observe the addition, in

this sinful and adulterous generation, as belovging to the precision and graphic character of our Evangelist's narrative.

CH. IX. 1.] See on Matthew. there be some of them that stand here] Remember, our Lord was speaking to the multitude with his disciples.

2–13.] The TRANSFIGURATION. Matt. xvii. 1-13. Luke ix. 28–36. Here again, while St. Matthew and St. Mark's accounts seem to have one and the same source, they have deflected from it, and additional particulars have found their way into our text. St. Luke's account is from a different source. If we might conjecture, Peter has furnished the accounts in Matthew and Mark: --this latter being retouched, -perhaps by himself: while that of Luke may have had another origin. The additional particulars in our text are,--the very graphic and noble description in ver. 3, and the detail in ver. 6. St. Mark omits “in whom I am well pleased,Matthew, ver. 5. bocame is of itself a graphic touch, bring


and they were talking with Jesus. 5 And Peter answered and said to Jesus, b Master, it is good for us to be here : and let us make three tabernacles; one for thee, and one for Moses, and one for Elias. 6 For he wist not what to c say: for they were sore afraid.

7 And there was a cloud that overshadowed them : and a voice came out of the cloud, [d saying,] This is my beloved Son: hear him. 8 And suddenly, when they had looked round about, they saw no man any more, save Jesus only with themselves. 9 And as they came down from the mountain, he charged them that they should tell no man what things they had seen, till the Son of man were risen from the dead.

10 And they kept that saying with themselves, questioning one with another what the rising from the dead should mean. 11 And they asked him, saying, Why say the scribes e that e Mal, iv.5. Elias must first come ? 12 And he [dd answered and] told them, Elias verily cometh first, and restoreth all things; and d how e it is written of the Son of man, that he must a Ps. nii. . suffer many things, and be set at nought. 13 But I say unto you, That'Elias is indeed come, and they have done 1. Phil. li. unto him whatsoever they listed, as it is written of him. Mate 1.17 14 And when he came to his disciples, he saw a great

render, Rabbi.

C read, answer.
d omitted in most of the ancient authorities.

render, is it: placing a note of interrogation at the end of the verse.

Isa. ,
&c. Dan. ix.

e Luke xxiii.

dd omit.


ing out the glistening of each separate Elias must first come? Our Lord answers portion of his clothing. 8. no man it by telling them that it is even so; and any more) i. e. none of those who ap- returns the question by another: And how peared, but ('nay, on the contrary ') Jesus is it (also) written of the Son of Man, alone. 9-11.] Two remarkable addi- that he, &c. ? Then comes the conclusion tions occur in our text ;- ver. 10, which in ver. 13 with But I say unto you, indicates apostolic authority, and that of stating that Elias has come, and leaving one of the Three ;-and the last clause of it therefore to be inferred that the sufferver. 12. what the rising from the ings of the Son of Man were close at dead should mean does not refer to the hand. Notice how the it is written of, Resurrection generally, for it was twice occurring, binds both together. Just article of Jewish belief, and connected with as the first coming of the Son of Man is to the times of the Messiah ; but to His suffer and to die, so has the first coming Resurrection as connected with his Death ; of Elias been as it was written of him ; the whole was enigmatical to them.

but there is a future coming of Elias to 12.] Meyer and others render, and how is restore all things, and of the Son of Man it written of the Son of Man ? That he in glory. See further in notes on Matthew. must, &c., making this last clause the 11–29.] HEALING OF answer to the question. But not to men

Matt. xvii. 14-21. Luke ix. tion that such a sentence would be without 37-42. The account of St. Mark is by far example in our Lord's discourses, the sense the most copious: and here, which is very given by it is meagre in the extreme. As rarely the case in the official life of our it stands in the text, it forms a counter- Lord, the three accounts appear to have question to that of the Apostles in ver. 11. been originally different and independent. They asked Why say the scribes that The descent from the mountain was on the



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