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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. 38. 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 Now e 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.

b render, blessed them. Comitted in several ancient authorities. d omitted in some ancient MSS.

e render, they forgot. dren,” Matthew, ver. 38. 10.7 Matthew fuller and more circumstantial,-relating mentions Magadan, ver. 39. Dalmanutha that they had but one loaf in the ship, was probably a village in the neighbour. ver. 14; inserting the additional reproofs, hood, -see note on Matthew, and “The Land ver. 18, and the reference to the two mira. and the Book," p. 393;-a striking instance cles of feeding more at length, vv. 19-21. of the independence of Mark : called by the St. Mark however omits the conclusion in Harmonists “an addition to St. Matthew's Matthew, that they then understood that narrative, to shew his independent know. He spake to them of the doctrine, &c. lege of the fact.” What very anomalous Possibly this was a conclusion drawn in writers the Evangelists must have been! the mind of the narrator, not altogether

11-13.) REQUEST FOR A SIGN FROM identical with that to be drawn from our HEAVEN. Matt. xvi. 1–4, who gives the account here-for the leaven of Herod account more at length : without however could not be doctrine (and of the leaven the graphic and affectivg sighed deeply in of Herod, ver. 15– Mark only), but must His spirit, ver. 12.

be understood of the irreligious lives and 11-21.] WARNING AGAINST THE fawning worldly practices of the hangersLEAVEN OF THE PAARISEES AND OP on of the court of Herod. 14.] The HEROD. Matt. xvi. 5-12. Our account is subject to the verb forgot is the disciples k read, they come. I 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

e ver. 8.

fch, vi. 52.

ver. 17.

16 And they reasoned among themselves, f 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 c ch. vi. 52. 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, d 48. 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 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 fye 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 8 ch. vii. 33. 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. & omit.

h render, ye took. i the reading probably is, Do ye not yet understand ?

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 reason. 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. 24.7 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 fit

ch, v. 43.

ye that ts: 29 And some si

25 After that he put his hands again upon his eyes, and m made him look up: and he was restored, and saw n 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 o saith unto them, But whom say ye that I am ? And Peter answereth and saith unto him, 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 men. 34 And when he had called the people unto him with his disciples also, he said unto

m many MSS. read, he saw plainly.
n 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,---see men. 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), APPROACHING DEATH AND RESURRECand was thoroughly restored, and (thencé. TION. 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. 26.) 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

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. 25. self, and take up his cross, and follow me. 35 For m who

soever P will 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 ? n Matt. 1. 38. 38 n Whosoever therefore '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 death, till they have seen a the kingdom of God come with power.

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 Dan. vii.. b white [& as snow] ; so as no fuller on earth can white

them. 4 And there appeared unto them Elias with Moses : P render, is minded to.

9 omit. r many ancient authorities have, doth it profit.

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

& omitted in many ancient authorities.

a Matt. xxiv.


Matt. xxviii.

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 mis understanding 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 itin 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 fur. nished 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. . 3.] became is of itself a graphic touch, bring

and they were talking with Jesus. 5 And Peter answered and said to Jesus, 6 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 e 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 o that c Mal. iv. 5. Elias must first come ? 12 And he [dd answered and] told them, Elias verily cometh first, and restoreth all things; and "how e it is written of the Son of man, that he must a Ps. xxii. . . suffer many things, and e be set at nought. 13 But I say Dan. ix. unto you, That'Elias is indeed come, and they have done ° . Phil. li. unto him whatsoever they listed, as it is written of him. S Matt. xi. 14. 14 And when he came to his disciples, he saw a great

Isa. liii. 2,
&c. Dan. ix.

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Luke xxiii.

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Luke i. 17.

b render, Rabbi.

C read, answer.
d omitted in most of the ancient authorities. dd omit.
e render, is it: placing a note of interrogation at the end of the verse.

ing out the glistening of each separate
portion of his clothing. 8. no man
any more] i. e. none of those who ap-
peared, but (nay, on the contrary') Jesus
alone. 9-11.) Two remarkable addi-
tions occur in our text ;-ver. 10, which
indicates apostolic authority, and that of
one of the Three ;-and the last clause of
ver. 12. what the rising from the
dead should mean does not refer to the
Resurrection generally, for it was an
article of Jewish belief, and connected with
the times of the Messiah ; but to His
Resurrection as connected with his Death;
the whole was enigmatical to them.
12.7 Meyer and others render, and how is
it written of the Son of Man? That he
must, &c., making this last clause the
answer to the question. But not to men-
tion that such a sentence would be without
example in our Lord's discourses, the sense
given by it is meagre in the extremne. As
it stands in the text, it forms a counter:
question to that of the Apostles in ver. 11.
They asked Why say the scribes that

Elias must first come ? Our Lord answers it by telling them that it is even so; and returns the question by another: And how is it (also) written of the Son of Man, that he, &c. ? Then comes the conclusion in ver. 13 with But I say unto you, stating that Elias has come, and leaving it therefore to be inferred that the sufferings of the Son of Man were close at band. Notice how the it is written of, twice occurring, binds both together. Just as the first coming of the Son of Man is to suffer and to die, so has the first coming of Elias been as it was written of him ; but there is a future coming of Elias to restore all things, and of the Son of Man in glory. See further in notes on Matthew.

11-29.] HEALING OF A POSSESSED LUNATIC. Matt. xvii. 14-21. Luke ix. 37-42. The account of St. Mark is by far the most copious: and here, which is very rarely the case in the official life of our Lord, the three accounts appear to have been originally different and independent. The descent from the mountain was on the

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