Mark · Chapter 1

V. 1. The beginning of the Gospel of Jesus Christ-The evangelist speaks with strict propriety: for the beginning of the Gospel is in the account of John the Baptist, contained in the first paragraph; the Gospel itself in the rest of the book. Matthew 3:1; Luke 3:1

Verse 1. The beginning of the Gospel] It is with the utmost propriety that Mark begins the Gospel dispensation by the preaching of John the Baptist, he being the forerunner of Jesus Christ, and the first proclaimer of the incarnated Messiah. Gospel-for the meaning of the word see the preface to Matthew. {Matthew 1:1}

Son of God] To point out his Divine origin; and thus glancing at his miraculous conception. This was an essential character of the Messiah. See Matthew 16:16; 26:63; Luke 22:67, &c.

13.

(4,) His labours in preaching, 14, 15, 21, 22, 38, 39; and prayer, 35. (5,) His calling of disciples, 16-20.

(6,) His rebuking and casting out an unclean spirit, to the astonishment of the spectators, 23-28.

(7,) His curing Peter’s mother-in-law of a fever, 29-31.

(8,) His healing all that came to him, 32-35.

(9,) His healing a leper, and charging him to conceal the cure, 40-45. NOTES ON CHAPTER 1.

Verses 1-3. The beginning of the gospel — That is, of the gospel history; of Jesus Christ, the Son of God — Who was, or is, in the bosom of the Father, John 1:18, and came down from heaven, John 3:13, to reveal his Father’s will unto us, to confirm his doctrine by a great variety of astonishing miracles, to set us a perfect example of every branch of piety and virtue, to expiate our sins by the sacrifice of himself, and to abolish death, with respect to such as believe aright in him, by rising from the dead as the first-fruits of them that sleep. The evangelist speaks with strict propriety in this sentence, for the beginning of the gospel is in the account of John the Baptist, contained in the first paragraph; the gospel itself in the rest of the book. Thus the verse must be considered as being connected with the following, and as signifying that the gospel of Jesus Christ began, according to the prediction of the prophets, with the preaching and baptism of John the Baptist. In styling Jesus the Son of God, while the other evangelists describe him chiefly as the Son of man, Mark gives him a title the most likely, as being the most august, to engage the attention and obedience of the Romans, those lords of the earth, to the religion which was promulgated by him. Behold, I send my messenger, &c. — See notes on Malachi 3:1; Matthew 11:10. The voice of one, &c. — See notes on Isaiah 40:3; Matthew 3:3.

Verse 1. The beginning of the gospel of Jesus Christ, the Son of God. This commencement is laconic, beautiful, and perspicuous. Several Greek authors begin their books in this independent way. It asserts the divine and human geniture of Christ. He is the Seed, the Son of the woman, of Abraham, of David. Pagan fable, which once had pure tradition for its origin, asserts the same. To apostatize from this faith is an apostasy from the faith of the primitive world. They all expected the Messiah, and expected him from heaven.

§ 15. — MINISTRY OF JOHN THE BAPTIST, 1-8.

1. The beginning of the gospel — This phrase is equivalent to the liturgical phrase, “Here beginneth” the Gospel of Jesus. And hence it forms a sort of title to the book; or, at least, is a formula used to indicate that the complete work from the beginning, and not a fragment, is in hand. Jesus — Mark not only commences in the very midst of the Gospel events, but introduces the names of Jesus and of John as familiar to his readers. The impression produced is, that he undertakes to make a record and memorial of facts known in the general to his immediate readers. Son of God — Though Mark gives no account of the miraculous birth of Jesus, which is so largely furnished by Matthew, yet the very title Son of God implies that he knew and recognized the truth of that great fact. From this and many more such instances, we infer that each evangelist selects for his Gospel a comparatively small number of facts from the abundance of his knowledge. The omission of a fact by an evangelist does not prove his unacquaintance with it.

Mark omits the account of the birth of John the Baptist; of the miraculous conception and birth of Jesus; of the Magi; of the shepherds, the murder of the infants, and the flight into Egypt; together with all account of the pedigree, parentage, and childhood of Jesus. He gives few discourses of Jesus, and states no doctrine of himself. What he does give is a brief and rapid narration of the actions and official life of our Saviour.

1 The office of John the Baptist. 9 Jesus is baptized, 12 tempted, 14 he preacheth: 16 calleth Peter, Andrew, James, and John: 23 healeth one that had a devil, 29 Peter’s mother-in-law, 32 many diseased persons, 41 and cleanseth the leper.

CHAPTER 1. Verse 1. The beginning of the Gospel, &c. — This may either be regarded as a short title to the book, after the manner of some ancient writers; or it may be joined with what follows, and so the sense will be; that the Gospel, the publication, the khrugma of Christ’s advent, office, and glorious ministry, commenced with the ministry of John Baptist, according to the prophets. The latter view makes the construction elliptical and somewhat harsh; but this is rather the character of St. Mark’s style. And as it was his design to begin his account of Christ with his public ministry, so he could not more happily introduce it than by bringing in his forerunner John, announcing his advent, preparing his way, and surrendering his own disciples to his superior tuition and authority. This was indeed “the beginning of the Gospel:” John the herald sounded the trumpet publicly before his royal Master, the Prince of peace, the Redeemer God.

V. 2. Malachi 3:1

Verse 2. As it is written in the prophets] Rather, As it is written by Isaiah the prophet. I think this reading should be adopted, instead of that in the common text. It is the reading of the Codex Bezæ, Vatican, and several other MSS. of great repute. It is found also in the Syriac, Persic, Coptic, Armenian, Gothic, Vulgate, and Itala versions, and in several of the fathers. As this prophecy is found both in Isaiah and Malachi, probably the reading was changed to taiv profhtaiv, the prophets, that it might comprehend both. In one of ASSEMAN’S Syriac copies, both Isaiah and Malachi are mentioned. See all the authorities in Griesbach, 2d edit.; and see the parallel place in Matthew, Matthew 3:3, where the Prophet Isaiah is mentioned, which seems fully to establish the authority of this reading.

13.

(4,) His labours in preaching, 14, 15, 21, 22, 38, 39; and prayer, 35. (5,) His calling of disciples, 16-20.

(6,) His rebuking and casting out an unclean spirit, to the astonishment of the spectators, 23-28.

(7,) His curing Peter’s mother-in-law of a fever, 29-31.

(8,) His healing all that came to him, 32-35.

(9,) His healing a leper, and charging him to conceal the cure, 40-45. NOTES ON CHAPTER 1.

Verses 1-3. The beginning of the gospel — That is, of the gospel history; of Jesus Christ, the Son of God — Who was, or is, in the bosom of the Father, John 1:18, and came down from heaven, John 3:13, to reveal his Father’s will unto us, to confirm his doctrine by a great variety of astonishing miracles, to set us a perfect example of every branch of piety and virtue, to expiate our sins by the sacrifice of himself, and to abolish death, with respect to such as believe aright in him, by rising from the dead as the first-fruits of them that sleep. The evangelist speaks with strict propriety in this sentence, for the beginning of the gospel is in the account of John the Baptist, contained in the first paragraph; the gospel itself in the rest of the book. Thus the verse must be considered as being connected with the following, and as signifying that the gospel of Jesus Christ began, according to the prediction of the prophets, with the preaching and baptism of John the Baptist. In styling Jesus the Son of God, while the other evangelists describe him chiefly as the Son of man, Mark gives him a title the most likely, as being the most august, to engage the attention and obedience of the Romans, those lords of the earth, to the religion which was promulgated by him. Behold, I send my messenger, &c. — See notes on Malachi 3:1; Matthew 11:10. The voice of one, &c. — See notes on Isaiah 40:3; Matthew 3:3.

Ver. 2. As it is written in the prophets. Isaiah, in chap. 40:3, had spoken of John, and of the Messiah to console the nation, after the most humiliating disclosure, that all Hezekiah’s armory and treasures, chiefly gathered after the destruction of the Assyrians, should be carried away to Babylon. In like manner the prophet Malachi 3:1, had said, with a view to revive and cherish their expectations of Christ, that JEHOVAH, for whom they waited, should suddenly, and unexpectedly come to his temple, even the Messenger of the covenant, in whom was their delight. St. Mark was therefore justified in thus commencing his gospel, for the law and the prophets, comprising the Hebrew dispensation, continued till John; since which time the kingdom of God has been preached.

2. As it is written — The second and third verses, by a strong inversion, should come after the fourth: “John did baptize… as it is written,” etc. The prophecy is quoted from Isaiah 40:3, and Malachi 3:1. As we have explained in the corresponding passage in Matthew, the quotation is a prophecy concerning John, the harbinger of the Messiah Jesus. I send my messenger — This I in the prophet is spoken by Jehovah. But this Jehovah is the Messiah. So that we have here a true Jehovah-Jesus.

Verse 2. In the prophets. — Some MSS. and versions read, “In Esaias the prophet,” but the connection appears to determine the point in favour of the received text; for the evangelist immediately produces quotations from two of the prophets, Malachi and Isaiah. See note on Matthew 11:10.

V. 3. Isaiah 40:3.

Verse 3. The voice of one crying] See Clarke on Matthew 3:1-3.

13.

(4,) His labours in preaching, 14, 15, 21, 22, 38, 39; and prayer, 35. (5,) His calling of disciples, 16-20.

(6,) His rebuking and casting out an unclean spirit, to the astonishment of the spectators, 23-28.

(7,) His curing Peter’s mother-in-law of a fever, 29-31.

(8,) His healing all that came to him, 32-35.

(9,) His healing a leper, and charging him to conceal the cure, 40-45. NOTES ON CHAPTER 1.

Verses 1-3. The beginning of the gospel — That is, of the gospel history; of Jesus Christ, the Son of God — Who was, or is, in the bosom of the Father, John 1:18, and came down from heaven, John 3:13, to reveal his Father’s will unto us, to confirm his doctrine by a great variety of astonishing miracles, to set us a perfect example of every branch of piety and virtue, to expiate our sins by the sacrifice of himself, and to abolish death, with respect to such as believe aright in him, by rising from the dead as the first-fruits of them that sleep. The evangelist speaks with strict propriety in this sentence, for the beginning of the gospel is in the account of John the Baptist, contained in the first paragraph; the gospel itself in the rest of the book. Thus the verse must be considered as being connected with the following, and as signifying that the gospel of Jesus Christ began, according to the prediction of the prophets, with the preaching and baptism of John the Baptist. In styling Jesus the Son of God, while the other evangelists describe him chiefly as the Son of man, Mark gives him a title the most likely, as being the most august, to engage the attention and obedience of the Romans, those lords of the earth, to the religion which was promulgated by him. Behold, I send my messenger, &c. — See notes on Malachi 3:1; Matthew 11:10. The voice of one, &c. — See notes on Isaiah 40:3; Matthew 3:3.

Ver. 3. The voice of one crying in the wilderness, professing that God had sent him to preach repentance to Israel, and to baptize them preparatory to the advent of Christ. What a novel sight — what a new era of grace! A man clothed in a rough garment, and preaching with the zeal of Elijah. Surely, said the people, this is a prophet of the ancient school. Oh how his voice resounded — how rigorous were his words. The voice still speaks, the ministry is continuous. Wisdom, the matron of the church, cries in the chief places of concourse; she expostulates with the foolish; yea, Christ is now at the door, — see that ye refuse not him that speaketh. Mr. Maundrel, speaking of the wilderness says, “From this place we proceeded in an intricate way, among hills and vallies, all of a very barren aspect, though discovering evident signs of culture in ancient times. In a few hours we arrived at that mountainous desert in which the Saviour was tempted. It is a miserable, dry, barren scene, consisting of high rocks so torn and dislocated, as if the earth had suffered some great convulsion. From these high grounds we had a delightful prospect over the plains of Jericho, the dead sea, and the mountains of Arabia:” p. 79. Prepare ye the way of the Lord. Ulphilas, in the year 350, translated the four gospels into the Gothic language, of which the Swedes had a copy written on vellum, with a solution of silver. Hence it was called Codex argenteus, and was preserved at Upsala. But alas, it was lately destroyed, with all the library, by fire. My copy reads, RAIHTOS WAURKEITH STAIGOS GOTHS UNSARIS. Literally, work right the stages of our God; proof sufficient that this honoured missionary was untainted with the Arian heresy. God had providentially prepared the Messiah’s way by the translation of all the old testament into Greek, and politically by the tolerant character of the Roman conquests; and ecclesiastically, by the vast accession of gentile proselytes to judaism. But it is John’s ministry of repentance and faith, which prepares the way of Christ to enter the heart.

§ 15. — MINISTRY OF JOHN THE BAPTIST, 1-8.

1. The beginning of the gospel — This phrase is equivalent to the liturgical phrase, “Here beginneth” the Gospel of Jesus. And hence it forms a sort of title to the book; or, at least, is a formula used to indicate that the complete work from the beginning, and not a fragment, is in hand. Jesus — Mark not only commences in the very midst of the Gospel events, but introduces the names of Jesus and of John as familiar to his readers. The impression produced is, that he undertakes to make a record and memorial of facts known in the general to his immediate readers. Son of God — Though Mark gives no account of the miraculous birth of Jesus, which is so largely furnished by Matthew, yet the very title Son of God implies that he knew and recognized the truth of that great fact. From this and many more such instances, we infer that each evangelist selects for his Gospel a comparatively small number of facts from the abundance of his knowledge. The omission of a fact by an evangelist does not prove his unacquaintance with it.

Mark omits the account of the birth of John the Baptist; of the miraculous conception and birth of Jesus; of the Magi; of the shepherds, the murder of the infants, and the flight into Egypt; together with all account of the pedigree, parentage, and childhood of Jesus. He gives few discourses of Jesus, and states no doctrine of himself. What he does give is a brief and rapid narration of the actions and official life of our Saviour.

Verse 3. Prepare ye the way, &c. — See note on Matthew 3:3.

V. 4. Preaching the baptism of repentance-That is, preaching repentance, and baptizing as a sign and means of it.

Verse 4. John] The original name is nearly lost in the Greek iwannhv, and in the Latin Johannes, and almost totally so in the English John. The original name is יהוחנן Yehochanan, compounded of חנן יהוה Yehovah chanan, the grace or mercy of Jehovah: a most proper and significant name for the forerunner of the God of ALL GRACE. It was John’s business to proclaim the Gospel of the grace of God, and to point out that Lamb or sacrifice of God which takes away the sin of the world. For the remission of sins.] Or, toward the remission-eiv afesin. They were to repent, and be baptized in reference to the remission of sins. REPENTANCE prepared the soul for it, and BAPTISM was the type or pledge of it. See Clarke on “Matthew 3:2”.

Verse 4. John — Who was the very person spoken of by those prophets, being sent of God for that end, did baptize in the wilderness — Which lay east from Jerusalem, along the river Jordan and the lake Asphaltites, also called the Dead sea. By wilderness, in the Scriptures, it is plain that we are not always to understand what is commonly denominated so with us, a region either uninhabitable or uninhabited. No more seems to have been denoted by it than a country fitter for pasture than for agriculture, mountainous, woody, and but thinly inhabited. These erhmoi, wildernesses, did not want their towns and villages. And preach the baptism of repentance — That is, preach repentance, and baptize as a sign and means of it. Thus John endeavoured to prepare men for the coming of that Messiah who was to save his people from their sins. See notes on Matthew 3:2, 3. This baptism, says Dr. Lightfoot, may belong to children, though it be the baptism of repentance, and they know not what repentance means; for it requireth not their repentance at the receiving of this sacrament, but it engageth them to it for the time to come, namely, when they shall come to the use of reason, and the knowledge of the engagement. And so was it with the children that were circumcised; for they by that sacrament became debtors to observe the whole law, Galatians 5:3, when they knew not what obedience or the law meant; but that bound them to it when they came to years of knowledge and discretion.

Ver. 4. The baptism of repentance for the remission of sins. The note of Tertullian is, “that the act of baptizing penitents prepares them as candidates for the pardon and the sanctification which follow; the act is antecedent to the grace.” In like manner circumcision was the seal of righteousness by faith; and as that rite made its subject a debtor to keep the whole law, so baptism subjected the believer to walk in all the ordinances of the Lord blamelessly.

4. Baptism of repentance — Not the baptism of faith in a Redeemer already crucified and atoning; but a baptism of repentance and reformation preparatory to his coming. For the remission of sins — This phrase depends on repentance. It is not baptism for the remission of sins, but repentance for such remission.

Verse 4. The wilderness. — The wildernesses of Palestine lay often contiguous to populous cities and districts, and were often indeed interspersed with them. This wilderness lay along the Jordan. Baptism of repentance. — The meaning is, that the Baptist enforced repentance, and baptism as a sign and proof of it; and both had respect to the remission of sins, for which, however, his dispensation made no new provision, gave in fact no new promise, but the penitents were referred to him that was to come after John, him mightier than himself, who should baptize them with the Holy Ghost. See the notes on the whole of the third chapter of St. Matthew.

Verse 5. All the land] See on Matthew 3:4-6.

Confessing their sins.] It was an invariable custom among the Jews to admit no proselyte to baptism, till he had, in the most solemn manner, declared that he forever had renounced all idolatrous worship, all heathenish superstitions, and promised an entire and unreserved submission to the law of Moses. This was necessary for a proselyte adult-a child dedicated to God by baptism must be brought up in this faith.

Verses 5-8. There went out to him all Judea, &c. — So disposed were the people to receive his baptism. See note on Matthew 3:5. The latchet of whose shoes, &c. — That is, whose servant I am not worthy to be, or to perform for him the meanest offices. He shall baptize you with the Holy Ghost — The promise of which is made to you and your children, Acts 2:39; where see the note, and on Matthew 3:11.

Ver. 5. There went out to him all Judea, and were baptized of him in JorDaniel These were John’s first disciples. Other districts followed, including gentiles, soldiers and publicans. The last were a deputation of the learned, who declined the doctrine which he preached. John went northward towards Galilee, and completed his work as the harbinger of the Lord, before Herod had power to put him in prison.

§ 15. — MINISTRY OF JOHN THE BAPTIST, 1-8.

1. The beginning of the gospel — This phrase is equivalent to the liturgical phrase, “Here beginneth” the Gospel of Jesus. And hence it forms a sort of title to the book; or, at least, is a formula used to indicate that the complete work from the beginning, and not a fragment, is in hand. Jesus — Mark not only commences in the very midst of the Gospel events, but introduces the names of Jesus and of John as familiar to his readers. The impression produced is, that he undertakes to make a record and memorial of facts known in the general to his immediate readers. Son of God — Though Mark gives no account of the miraculous birth of Jesus, which is so largely furnished by Matthew, yet the very title Son of God implies that he knew and recognized the truth of that great fact. From this and many more such instances, we infer that each evangelist selects for his Gospel a comparatively small number of facts from the abundance of his knowledge. The omission of a fact by an evangelist does not prove his unacquaintance with it.

Mark omits the account of the birth of John the Baptist; of the miraculous conception and birth of Jesus; of the Magi; of the shepherds, the murder of the infants, and the flight into Egypt; together with all account of the pedigree, parentage, and childhood of Jesus. He gives few discourses of Jesus, and states no doctrine of himself. What he does give is a brief and rapid narration of the actions and official life of our Saviour.

Verse 6. John was clothed, &c.] See Clarke’s note on “Matthew 3:4”.

Verses 5-8. There went out to him all Judea, &c. — So disposed were the people to receive his baptism. See note on Matthew 3:5. The latchet of whose shoes, &c. — That is, whose servant I am not worthy to be, or to perform for him the meanest offices. He shall baptize you with the Holy Ghost — The promise of which is made to you and your children, Acts 2:39; where see the note, and on Matthew 3:11.

§ 15. — MINISTRY OF JOHN THE BAPTIST, 1-8.

1. The beginning of the gospel — This phrase is equivalent to the liturgical phrase, “Here beginneth” the Gospel of Jesus. And hence it forms a sort of title to the book; or, at least, is a formula used to indicate that the complete work from the beginning, and not a fragment, is in hand. Jesus — Mark not only commences in the very midst of the Gospel events, but introduces the names of Jesus and of John as familiar to his readers. The impression produced is, that he undertakes to make a record and memorial of facts known in the general to his immediate readers. Son of God — Though Mark gives no account of the miraculous birth of Jesus, which is so largely furnished by Matthew, yet the very title Son of God implies that he knew and recognized the truth of that great fact. From this and many more such instances, we infer that each evangelist selects for his Gospel a comparatively small number of facts from the abundance of his knowledge. The omission of a fact by an evangelist does not prove his unacquaintance with it.

Mark omits the account of the birth of John the Baptist; of the miraculous conception and birth of Jesus; of the Magi; of the shepherds, the murder of the infants, and the flight into Egypt; together with all account of the pedigree, parentage, and childhood of Jesus. He gives few discourses of Jesus, and states no doctrine of himself. What he does give is a brief and rapid narration of the actions and official life of our Saviour.

Verse 6. A girdle of a skin. — That is, a leathern girdle.

V. 7. The latchet of whose shoes I am not worthy to unloose-That is, to do him the very meanest service.

Verse 7. The latchet of whose shoes] The shoe of the ancients was properly only a sole tied round the foot and ankle with strings or thongs. See Clarke on “Matthew 3:11”.

Verses 5-8. There went out to him all Judea, &c. — So disposed were the people to receive his baptism. See note on Matthew 3:5. The latchet of whose shoes, &c. — That is, whose servant I am not worthy to be, or to perform for him the meanest offices. He shall baptize you with the Holy Ghost — The promise of which is made to you and your children, Acts 2:39; where see the note, and on Matthew 3:11.

7. The latchet — The word latchet signifies a fastener of some kind. It is allied to the latch of a door, to the word lock; and is derived from the Latin ligo, to fasten. It here signifies a shoe-string. In Matthew the phrase is, “whose shoes I am not worthy to bear.” Perhaps John, on different occasions, used both expressions.

Verse 8. I indeed have baptized you with water] As if he had said: This baptism is not to be rested in; it is only an emblem of that which you must receive from him who is mightier than I. It is he only who can communicate the Holy Spirit; and water baptism is nothing, but as it points out, and leads to, the baptism of the Holy Ghost. The subject of these two verses is not found in Matthew nor John; but is mentioned with some varying circumstances by Luke, Luke 3:16.

Verses 5-8. There went out to him all Judea, &c. — So disposed were the people to receive his baptism. See note on Matthew 3:5. The latchet of whose shoes, &c. — That is, whose servant I am not worthy to be, or to perform for him the meanest offices. He shall baptize you with the Holy Ghost — The promise of which is made to you and your children, Acts 2:39; where see the note, and on Matthew 3:11.

§ 15. — MINISTRY OF JOHN THE BAPTIST, 1-8.

1. The beginning of the gospel — This phrase is equivalent to the liturgical phrase, “Here beginneth” the Gospel of Jesus. And hence it forms a sort of title to the book; or, at least, is a formula used to indicate that the complete work from the beginning, and not a fragment, is in hand. Jesus — Mark not only commences in the very midst of the Gospel events, but introduces the names of Jesus and of John as familiar to his readers. The impression produced is, that he undertakes to make a record and memorial of facts known in the general to his immediate readers. Son of God — Though Mark gives no account of the miraculous birth of Jesus, which is so largely furnished by Matthew, yet the very title Son of God implies that he knew and recognized the truth of that great fact. From this and many more such instances, we infer that each evangelist selects for his Gospel a comparatively small number of facts from the abundance of his knowledge. The omission of a fact by an evangelist does not prove his unacquaintance with it.

Mark omits the account of the birth of John the Baptist; of the miraculous conception and birth of Jesus; of the Magi; of the shepherds, the murder of the infants, and the flight into Egypt; together with all account of the pedigree, parentage, and childhood of Jesus. He gives few discourses of Jesus, and states no doctrine of himself. What he does give is a brief and rapid narration of the actions and official life of our Saviour.

V. 9. Matthew 3:13; Luke 3:21.

Verses 9. - 11. See the subject of these verses which contain the account of our Lord’s baptism, explained. Matthew 3:13-17.

Verses 9-11. It came to pass in those days — Of John’s baptism at the river Jordan; that Jesus came from Nazareth of Galilee — Where he lived for many years in a retired manner, with his parents; and was baptized of John in Jordan — Near Bethabara. John 1:28. See on Matthew 3:13-17.

§ 16. — BAPTISM OF JESUS, 9-11.

9. In those days — The days in which John was baptizing.

Verses 9. - 11. See the subject of these verses which contain the account of our Lord’s baptism, explained. Matthew 3:13-17.

Verses 9-11. It came to pass in those days — Of John’s baptism at the river Jordan; that Jesus came from Nazareth of Galilee — Where he lived for many years in a retired manner, with his parents; and was baptized of John in Jordan — Near Bethabara. John 1:28. See on Matthew 3:13-17.

10. Like a dove — At the creation the Spirit of God moved (in the Hebrew brooded) on the face of the waters. Genesis 1:2. On which passage of Genesis Rabbi Ephraim (as quoted by Townsend) says the “Spirit brooded like a dove, which flies over its nest.”

Verses 9. - 11. See the subject of these verses which contain the account of our Lord’s baptism, explained. Matthew 3:13-17.

Verses 9-11. It came to pass in those days — Of John’s baptism at the river Jordan; that Jesus came from Nazareth of Galilee — Where he lived for many years in a retired manner, with his parents; and was baptized of John in Jordan — Near Bethabara. John 1:28. See on Matthew 3:13-17.

§ 16. — BAPTISM OF JESUS, 9-11.

9. In those days — The days in which John was baptizing.

V. 12. And immediately the Spirit thrusteth him out into the wilderness-So in all the children of God, extraordinary manifestations of his favour are wont to be followed by extraordinary temptations. Matthew 4:1; Luke 4:1.

Verse 12. The Spirit driveth him] ekballei, putteth him forth. St. Matthew says, Matthew 4:1, anhcqh, was brought up. See this important subject of our Lord’s temptation explained at large, Matthew 4:1-11.

Verses 12, 13. Immediately the Spirit driveth him — Gr. ekballei, thrusteth him out, or, sends him away, as the same word signifies, verse

43. Luke says, hgeto, he was moved, or led; Matthew, anhcqh, he was led up, namely, from the plain of Jordan. He was forty days tempted of Satan — Invisibly. After this followed the temptation by him in a visible shape, related by Matthew. These forty days, says Dr. Lightfoot, the holy angels ministered to Christ visibly, and Satan tempted him invisibly; at the end of them, Satan puts on the appearance of an angel of light, and pretends to wait on him as they did. See on Matthew 4:2-11. And was with the wild beasts — Though they had no power to hurt him. Mark, we may observe, not only gives us a compendium of Matthew’s gospel, but likewise several valuable particulars, which he and the other evangelists have omitted; especially such particulars as might enable the Romans, or Gentiles in general, better to understand him. Thus, as a Roman might not know how wild and uninhabited the deserts of Arabia were, in which Christ was tempted, he adds here, that he was with the wild beasts.

Ver. 12. Immediately the Spirit driveth him into the wilderness. Beza’s ancient copy, and some others, have the Holy Spirit. The Greek ekballein denotes impulsive force.

§ 17. — THE TEMPTATION OF JESUS, 12-13.

12. Driveth him into the wilderness — The Spirit impelled him to go where inclination would not have induced him. Matthew says, the Spirit “led” him. He was impelled by the divine impulse; he was “led” by the divine guidance.

Verses 12, 13. And immediately the Spirit driveth him, &c. — See notes on Matthew 4:1-11.

And was with the wild beasts. — This circumstance is not mentioned by Matthew. — It shows that the wilderness was not like that in which John came preaching, contiguous to towns and villages; but a distant and rude solitude, far from the abodes of men.

V. 13. And he was there forty days, tempted by Satan-Invisibly. After this followed the temptation by him in a visible shape, related by St. Matthew.

And he was with the wild beasts-Though they had no power to hurt him. St. Mark not only gives us a compendium of St. Matthew's Gospel, but likewise several valuable particulars, which the other evangelists have omitted.

Verse 13. With the wild beasts] This is a curious circumstance, which is mentioned by none of the other evangelists; and seems to intimate that he was in the most remote, unfrequented, and savage part of the desert; which, together with the diabolic influence, tended to render the whole scene the more horrid. Perhaps this very circumstance is mentioned, as emblematical of that savage and brutal cruelty with which he was persecuted to death by the Jews and Gentiles, instigated thereto by the malice of Satan.

Verses 12, 13. Immediately the Spirit driveth him — Gr. ekballei, thrusteth him out, or, sends him away, as the same word signifies, verse

43. Luke says, hgeto, he was moved, or led; Matthew, anhcqh, he was led up, namely, from the plain of Jordan. He was forty days tempted of Satan — Invisibly. After this followed the temptation by him in a visible shape, related by Matthew. These forty days, says Dr. Lightfoot, the holy angels ministered to Christ visibly, and Satan tempted him invisibly; at the end of them, Satan puts on the appearance of an angel of light, and pretends to wait on him as they did. See on Matthew 4:2-11. And was with the wild beasts — Though they had no power to hurt him. Mark, we may observe, not only gives us a compendium of Matthew’s gospel, but likewise several valuable particulars, which he and the other evangelists have omitted; especially such particulars as might enable the Romans, or Gentiles in general, better to understand him. Thus, as a Roman might not know how wild and uninhabited the deserts of Arabia were, in which Christ was tempted, he adds here, that he was with the wild beasts.

13. Forty days tempted — This by no means affirms that the temptation lasted during the whole forty days, any more than the ministry of angels mentioned in the last clause. Satan… wild beasts… the angels — Three very different sorts of company. Diabolical and brutal natures were present to witness or subdue the divine; but, on the other hand the divine and angelic combined with the human were too mighty for them. § 23. — RETIREMENT INTO GALILEE, 14.

§ 24. — MINISTRY IN GALILEE, 14-15.

§ 26. — CALL OF FOUR DISCIPLES, 16-20.

Verses 12, 13. And immediately the Spirit driveth him, &c. — See notes on Matthew 4:1-11.

And was with the wild beasts. — This circumstance is not mentioned by Matthew. — It shows that the wilderness was not like that in which John came preaching, contiguous to towns and villages; but a distant and rude solitude, far from the abodes of men.

V. 14. Matthew 4:12.

Verse 14. Preaching the Gospel of the kingdom] See Clarke’s notes on “Matthew 3:2”; and on the office of the preacher, or herald, at the end of that chapter.

Verses 14, 15. After John was put in prison — By Herod; Jesus came into Galilee, preaching, &c. — Till that time, say the fathers, anemeine auton marturhsai peri aotou, he waited for John’s testimony concerning him. Accordingly, St. Peter represents Christ as beginning thus to preach from Galilee, after the baptism which John preached was ended, Acts 10:37. Now hence it is evident, that his coming into Galilee, mentioned Luke 4:14, must refer to the same time, that so all the evangelists may agree. The time is fulfilled — The time of my kingdom, foretold by Daniel, and expected by you, is fully come. The kingdom of God is at hand — That kingdom which God is about to erect by the Messiah, (foretold by Daniel 2:44; and 7:14,) whereby he will rescue men from the dominion of Satan and of sin, of the world and of the flesh, and constitute them his loyal subjects and obedient servants; whereby he will reign in them, as well as over them, ruling their hearts by his grace as well as their lives by his laws; that kingdom, which is not in word, but in power, 1 Corinthians 4:20, which is righteousness, internal and external, love to God and all mankind, and obedience flowing therefrom; peace with God and peace of conscience, consequent on deliverance from the guilt and power of sin, and joy in the Holy Ghost, arising from the Holy Spirit’s influences assuring us of our adoption into the family of God, inspiring us with a lively hope of his glory, Galatians 4:6; Romans 5:2; and giving us an earnest of our future inheritance in our hearts, Ephesians 1:14. See note on Romans 14:17. This kingdom of God, of which believers are possessed on earth, is at once a preparation for, and an earnest of, the kingdom of God in heaven. Repent ye, and believe the gospel — That you may be Christ’s loyal subjects in time and in eternity, and be made partakers of this two-fold kingdom. Observe well, reader, the one, only way leading to the kingdom of God on earth and in heaven, is, repentance toward God, productive of fruits worthy of repentance, and faith in our Lord Jesus Christ, and in the great truths and precious promises of his holy gospel. See on Matthew 3:2; John 1:12; and 3:16.

V. 15. The time is fulfilled-The time of my kingdom, foretold by Daniel, expected by you, is fully come.

Verse 15. The time is fulfilled] That is, the time appointed for sending the Messiah; and particularly the time specified by Daniel, Daniel 9:24-27. Here are four points worthy of deep attention, in the preaching of the Son of God.

1. Every thing that is done is according to a plan laid by the Divine wisdom, and never performed till the time appointed was filled up.

2. That the kingdom and reign of sin are to be destroyed, and the kingdom of grace and heaven established in their place.

3. That the kingdom of God, and his reign by grace, begins with repentance for past sins.

4. That this reign of grace is at hand; and that nothing but an obstinate perseverance in sin and impenitence can keep any soul out of it; and that now is the accepted time to enter in.

Verses 14, 15. After John was put in prison — By Herod; Jesus came into Galilee, preaching, &c. — Till that time, say the fathers, anemeine auton marturhsai peri aotou, he waited for John’s testimony concerning him. Accordingly, St. Peter represents Christ as beginning thus to preach from Galilee, after the baptism which John preached was ended, Acts 10:37. Now hence it is evident, that his coming into Galilee, mentioned Luke 4:14, must refer to the same time, that so all the evangelists may agree. The time is fulfilled — The time of my kingdom, foretold by Daniel, and expected by you, is fully come. The kingdom of God is at hand — That kingdom which God is about to erect by the Messiah, (foretold by Daniel 2:44; and 7:14,) whereby he will rescue men from the dominion of Satan and of sin, of the world and of the flesh, and constitute them his loyal subjects and obedient servants; whereby he will reign in them, as well as over them, ruling their hearts by his grace as well as their lives by his laws; that kingdom, which is not in word, but in power, 1 Corinthians 4:20, which is righteousness, internal and external, love to God and all mankind, and obedience flowing therefrom; peace with God and peace of conscience, consequent on deliverance from the guilt and power of sin, and joy in the Holy Ghost, arising from the Holy Spirit’s influences assuring us of our adoption into the family of God, inspiring us with a lively hope of his glory, Galatians 4:6; Romans 5:2; and giving us an earnest of our future inheritance in our hearts, Ephesians 1:14. See note on Romans 14:17. This kingdom of God, of which believers are possessed on earth, is at once a preparation for, and an earnest of, the kingdom of God in heaven. Repent ye, and believe the gospel — That you may be Christ’s loyal subjects in time and in eternity, and be made partakers of this two-fold kingdom. Observe well, reader, the one, only way leading to the kingdom of God on earth and in heaven, is, repentance toward God, productive of fruits worthy of repentance, and faith in our Lord Jesus Christ, and in the great truths and precious promises of his holy gospel. See on Matthew 3:2; John 1:12; and 3:16.

Ver. 15. Repent ye, and believe the gospel. The scribes had taught salvation by works. Here Christ, the true light, reöpens the ancient way of salvation by faith. How sure is the counsel of providence. John retires in the lustre of popularity; but Jesus treads on his steps, and excels him in works. Ministers may die, but their work shall live; the pillars may fall, but the house shall stand.

Repentance, we here learn, must presede faith, because it respects past sins; and faith must follow in order, because it respects future objects. Hence, I blame the many divines who put faith before repentance. True repentance consists in a just sight and sense of our sins. It hates and renounces sin; and it is completed by a lively sentiment of the goodness of God in sparing us in our sinful state, and in sparing us to experience his mercy and love in Jesus. Then follows that godly sorrow which is repentance unto life; and all the fruits of mortification, prayer, restitution, and perseverance in piety.

Faith in its first openings is simply a belief of the truth, the Godhead of Christ, the authenticity of the scriptures, &c. But the faith of an awakened sinner consists in seeing himself destitute of all righteousness and help, in danger of hell fire; and then in seeing Jesus Christ, as the alsufficient, the willing and ready Saviour of the soul. Consequently the mind makes every exertion to close with Christ on his own terms, and to receive all the benefits of justifying faith. This last and full act of instilling faith, bishop Jewel in the homily on faith, Saurin in his catechim, and Wesley in his sermons, define in St. Paul’s words, an assurance that Christ has loved me, and given himself for me. Consequently, It is a sure trust and confidence that my sins are forgiven through the merits of Christ. Thus he that believeth on the Son of God hath everlasting life.

Verse 15. The time is fulfilled. — The time here mentioned is that spoken of by the prophets, or that which had been foreappointed in the Divine mind, whether considered as having been particularly revealed or not. Sufficient notes of time are found in the prophets, and especially in Daniel, to prove that the Messiah was to appear at the time when our Lord assumed that character; but it is more probable that in this place our Lord refers to the course of the successive dispensations, all of which had their appointed periods of time to fulfil, the patriarchal, the prophetic, and finally that of John the Baptist, at the close of which his own was to commence, never to give place to any other. Now John had fulfilled his great office, he was put in prison, and could no longer bear testimony to Christ, or act as his precursor; and the time was therefore accomplished for Christ to enter more fully and publicly upon his great office as eminently, and above all others, THE TEACHER SENT FROM GOD. This mighty ministry he commenced in Galilee, and filled that whole region with the news of salvation and the fame of his stupendous miracles. See notes on Matthew 4:12-25.

V. 16. Matthew 4:18; Luke 5:1.

Verse 16. As he walked by the sea, &c.] See Clarke on Matthew 4:18-22.

Andrew his brother] Instead of the common reading, adelfon autou, his brother, the best MSS. and versions have adelfou tou simwnov, the brother of Simon, which should be received into the text. The most eminent critics approve of this reading.

Ver. 16. He saw Simon and Andrew, as he afterwards beheld James and John, casting a net into the sea. These were pious men, disciples of John the baptist, before their call to the ministry. Jesus called them with a promise of great usefulness: “I will make you to be fishers of men.” Indicative that they must work as hard in their new profession as in the old. Thus the Redeemer laid the first four stones of his spiritual temple, without either noise or tumult, and without consulting the princes of this world.

Verse 16. Simon and Andrew, &c. — See note on Matthew 4:18.

Verses 17-20. Come, and I will make you fishers of men — I will enable you to draw them into my true church by the net of my gospel. And straightway — Upon his call; leaving their nets, they followed him — From this time they forsook their employ, and constantly attended him. Happy they who follow Christ at the first call! When he had gone thence, he saw James — See on Matthew 4:21. Mending their nets, which they had washed, Luke 5:2. The Greek word, katartizontav, here rendered mending, or refitting, signifies also preparing, or making.

V. 18. Straightway leaving their nets, they followed him-From this time they forsook their employ, and constantly attended him. Happy they who follow Christ at the first call!

Verses 17-20. Come, and I will make you fishers of men — I will enable you to draw them into my true church by the net of my gospel. And straightway — Upon his call; leaving their nets, they followed him — From this time they forsook their employ, and constantly attended him. Happy they who follow Christ at the first call! When he had gone thence, he saw James — See on Matthew 4:21. Mending their nets, which they had washed, Luke 5:2. The Greek word, katartizontav, here rendered mending, or refitting, signifies also preparing, or making.

Verses 17-20. Come, and I will make you fishers of men — I will enable you to draw them into my true church by the net of my gospel. And straightway — Upon his call; leaving their nets, they followed him — From this time they forsook their employ, and constantly attended him. Happy they who follow Christ at the first call! When he had gone thence, he saw James — See on Matthew 4:21. Mending their nets, which they had washed, Luke 5:2. The Greek word, katartizontav, here rendered mending, or refitting, signifies also preparing, or making.

19. Mending their nets — Why does Mark mention that they were mending their nets, while he mentions that Peter and Andrew were casting theirs into the sea? This casual expression would be wholly unexplained if we had not an account from another evangelist, namely, Luke, who tells us that the miracle of the immense draught of fishes had been performed, by which the nets of both boats had been broken. This slight clause, thus inserted for no apparent purpose, is one of those undesigned coincidences which show that truth is at the bottom of both narratives. It suggests that the evangelist Mark is aware of more facts than it is consistent with his brevity of purpose to narrate. See note on ver. 1. It also suggests that, had we a fifth evangelist, many of the difficulties which now embarrass us in the Gospels would entirely disappear. Meanwhile these slight variations show that there is no combination between the narrators, but that all are reporting the same facts.

Verses 17-20. Come, and I will make you fishers of men — I will enable you to draw them into my true church by the net of my gospel. And straightway — Upon his call; leaving their nets, they followed him — From this time they forsook their employ, and constantly attended him. Happy they who follow Christ at the first call! When he had gone thence, he saw James — See on Matthew 4:21. Mending their nets, which they had washed, Luke 5:2. The Greek word, katartizontav, here rendered mending, or refitting, signifies also preparing, or making.

V. 21. Luke 4:31.

Verse 21. Capernaum] See Matthew 4:13.

He entered into the synagogue] Their synagogues-en taiv sunagwgaiv autwn, according to the Syriac, which has the word in the plural.

Verses 21, 22. And they went into Capernaum — When our Lord had thus called Peter, Andrew, James, and John, they all left the side of the lake, and entered with him into the city of Capernaum. And straightway on the sabbath day — Doubtless the next sabbath, which was probably the very next day. The word for sabbath day, toiv sabbasin, is in the plural number, and the expression is frequently the same where it is evidently to be understood of a particular day, as Matthew 12:1; 28:1; Acts 13:14. And taught — Declared the important truths which he was in so extraordinary a manner commissioned to reveal and vindicate. And they were astonished at his doctrine — Were again struck with amazement at it, as they had been when he first came to preach among them. See Luke 4:23, and note on Matthew 7:28. There seems to have been something in the discourses, as well as in the miracles of this last sabbath that he spent among them at this time, which raised their wonder, and affected them in a peculiar manner, as appears from the multitude of sick people which were brought to him that evening, verses 32, 33; Luke 4:40; Matthew 8:16.

§ 27. — DEMONIAC HEALED AT CAPERNAUM, 21-28.

21. Went into Capernaum — From the sea where the miraculous draught of fishes took place. Straightway on the Sabbath day — This was not, therefore, on the same day with the miraculous draught of fishes, for these men would probably not have been engaged in fishing on the Sabbath day. Straightway implies perhaps that it was on the immediately next Sabbath.

Verse 22. As one that had authority] From God, to do what he was doing; and to teach a pure and beneficent system of truth. And not as the scribes.] Who had no such authority, and whose teaching was not accompanied by the power of God to the souls of the people: 1. because the matter of the teaching did not come from God; and 2. because the teachers themselves were not commissioned by the Most High. See Clarke’s note on “Matthew 7:28”.

Verses 21, 22. And they went into Capernaum — When our Lord had thus called Peter, Andrew, James, and John, they all left the side of the lake, and entered with him into the city of Capernaum. And straightway on the sabbath day — Doubtless the next sabbath, which was probably the very next day. The word for sabbath day, toiv sabbasin, is in the plural number, and the expression is frequently the same where it is evidently to be understood of a particular day, as Matthew 12:1; 28:1; Acts 13:14. And taught — Declared the important truths which he was in so extraordinary a manner commissioned to reveal and vindicate. And they were astonished at his doctrine — Were again struck with amazement at it, as they had been when he first came to preach among them. See Luke 4:23, and note on Matthew 7:28. There seems to have been something in the discourses, as well as in the miracles of this last sabbath that he spent among them at this time, which raised their wonder, and affected them in a peculiar manner, as appears from the multitude of sick people which were brought to him that evening, verses 32, 33; Luke 4:40; Matthew 8:16.

22. As one that had authority — See Matthew 7:29; Luke 4:32.

Verse 22. They were astonished at his doctrine, &c. — This was also the effect produced upon the multitude after hearing the sermon on the mount; and they also contrasted his teaching with that of the scribes, as possessing authority. It would appear from this that our Lord had delivered a lengthened discourse in the synagogue of Capernaum, in which he probably refuted the prevalent traditions of the scribes, placed the law of God in the light of its primitive purity, and enforced his own expositions with such direct reference to his AUTHORITY as to intimate that his was not merely HUMAN instruction, but that he was the great Lawgiver himself. See on this point the notes on Matthew 7:28, 29.

Verse 23. A man with an unclean spirit] This demoniac is only mentioned by Mark and Luke, Luke 4:33. It seems the man had lucid intervals; else he could not have been admitted into the synagogue. Unclean or impure spirit-a common epithet for those fallen spirits: but here it may mean, one who filled the heart of him he possessed with LASCIVIOUS thoughts, images, desires, and propensities. By giving way to the first attacks of such a spirit, he may soon get in, and take full possession of the whole soul.

Verses 23-28. And there was in their synagogue a man with an unclean spirit — Luke, which had a spirit of an unclean devil. And he cried out — Luke, with a loud voice. As soon as the devil saw Jesus, dreading his power, and expecting to be dispossessed, he cried out in great terror: saying, in the name of all the rest, Let us alone, &c. Art thou come to destroy us — By driving us out of our abodes on earth to the regions of darkness? I know thee — Under all the disadvantages of thy present appearance, I can sufficiently discern who thou art, the Holy One of God — Whom he hath sanctified and sent into the world for the destruction of my kingdom, and therefore I dread thee. It seems plain, from what is said afterward, verse 27, that the other persons then present did not know Jesus to be the Son of God; how then should the demoniac know this if he had been only mad, as some vainly suppose, and not really possessed by an evil spirit? This case was so remarkable, that, as the evangelist adds, immediately our Lord’s fame spread abroad throughout all the region round about Galilee. However, though madmen might not know Christ, the devils could not be ignorant of him, from the time of his baptism, when the voice from heaven said, This is my beloved Son, &c, and therefore Satan soon after, in one of his temptations, says, If thou be the Son of God, &c., Matthew 4:6. And Jesus rebuked him — Not being willing to receive any testimony from Satan. When the unclean spirit had torn him — Or convulsed him, as sparaxan seems here to mean. Accordingly, sparagmon, as Grotius has observed, is sometimes used to signify a convulsion. It is certainly much more natural, as Doddridge observes, to understand the expression thus, than to suppose the devil to have torn him, according to the common meaning of the word torn, which leaves the reader to imagine that he grievously wounded him, when Luke expressly says, he hurt him not. And cried with a loud voice — Or, noise, rather, for he was forbidden to speak. Christ would neither suffer those evil spirits to speak in opposition, nor yet in favour of him. He needed not their testimony, nor would encourage it, lest any should infer that he acted in concert with them. Luke says, When the devil had thrown him in the midst, he came out of him — It is remarkable, that in all the cures of this sort which our Lord performed, the person to be cured was seized with the disorder in its violence at the time of the cure, and raised from the stupor of the fit to perfect health in an instant. The reason was, that thus the reality and greatness both of the disorder and the cure were fully proved, to the conviction of every beholder. And they were all amazed — At so miraculous a cure; insomuch that they questioned among themselves — Inquired of each other, and reasoned together, saying, What new doctrine is this? — Luke, tiv o logov outov, what a word is this! How powerful is this man’s word, or command! for with authority commandeth he even the unclean spirits — An indubitable proof that his doctrine was attended with an extraordinary power: and immediately his fame — Raised by this signal miracle, spread abroad throughout all the region — And made way for his reception in the progress which he afterward took into every place of the neighbouring country.

Ver. 23. There was in their synagogue a man with an unclean spirit. A demon in essence, and unclean in language; and who, it would seem, disturbed the worship of God by the horror of his words.

§ 27. — DEMONIAC HEALED AT CAPERNAUM, 21-28.

21. Went into Capernaum — From the sea where the miraculous draught of fishes took place. Straightway on the Sabbath day — This was not, therefore, on the same day with the miraculous draught of fishes, for these men would probably not have been engaged in fishing on the Sabbath day. Straightway implies perhaps that it was on the immediately next Sabbath.

Verse 23. A man with an unclean spirit. — The notable miracle was wrought by our Lord in the same synagogue in which he had so spoken as to astonish his hearers, and to impress them with the authority of his wisdom and dignity. It was designed to give force to the important doctrines which he had been teaching, and to show them that his authority was not an affectation, but real and inherent. He not only SPOKE miracles. but performed them. Several things are remarkable in the case here recorded.

1. The cry of terror set up by the demon, or rather demons, for one seems to have had others under him, in whose name as well as his own he speaks, using the plural: Let us alone; what have we to do with thee? Ea is an exclamation of indignation or grief, from the Hebrew hh, and may be here rendered Alas! art thou come to destroy us? Thus, as in other instances, these wretched spirits showed that they were in a hopeless condition, and had only “a fearful looking for of fiery indignation” before them. The advocates for the redemption of devils will scarcely be able to reconcile this fact to their theory. Not one of the evil spirits whom Christ met with during his ministry was inspired with any hope in him as a Saviour; but uniformly regarded him as their inexorable Judge, showed the utmost terror of his presence, and expected “a time” when he would fully execute judgment upon them.

2. The testimony, borne by this evil spirit to the character of Jesus: “I know thee, who thou art, the Holy One of God.” This title the devil learned from the Old Testament. “The most holy” is an appellation of Christ in Daniel 9:24, “to anoint the most Holy,” which the Jew Aben Ezra applies to the Messiah; and holiness in its highest sense as an essential attribute of Divinity is ascribed to him, by adoring seraphs, in that glorious vision in which “Esaias spoke of him and saw his glory.” Holiness is the eminent characteristic of Messiah as he is God; as through a spotless incarnation he was the grand sacrifice for sin; as his own pure nature was the model to which all that believe in him are to be renewed by the transforming power of his grace, and as he was manifested to destroy the works of the devil. Very naturally did this wretched demon fix upon this title and character of the Messiah; for it is the holiness of Christ which invests him with terrors to all the wicked, whether men or devils.

3. Our Lord silences the fiend, as not willing to receive a testimony from so impure a source, but he suffers him to show his tremendous power over the possessed. He tore him; yet, as St. Luke says, “He hurt him not,” we must understand that the effect of all those contortions into which he was thrown, was specially counteracted, so that no material injury was the result. This was permitted in order to render the miracle more illustrious and convincing; and then, at a word, our Lord ejected him.

4. The effect produced is expressed in a manner the most artless, yet so natural and moving, that one seems almost insensibly to feel present with the assembly in the synagogue, and to partake of their emotions: They were all amazed, so that they questioned among themselves, they solicited each other’s opinions in eager inquiries for a solution of so extraordinary a case, saying, What thing is this, what new doctrine, didach, teaching, or mode of teaching, is this? for with authority, kat’ exousian, with self-derived authority, commandeth he even the unclean spirits, and they do obey him. That they were astonished, not merely at the fact of the casting out of the demon, but at the peculiar manner, as marked with peculiar authoritativeness, is also clear from the parallel passage in St. Luke: “And they were all amazed, and spoke among themselves, saying, What a word is this! for with authority and power he commandeth,” &c. As in his preaching he referred not, like the scribes, to human authority, nor appeared as a mere interpreter of law; but spoke from an authority in himself; so here he cast not out demons, like the Jewish exorcists, by appealing to the name of another, by any distinct act of reference to superior power, but he spoke authoritatively as from himself, and the effect followed: He commandeth, and they obey him. This was the particular which excited the astonishment of the synagogue, and produced all those eager inquiries as to the reason and true solution of so strange a case; from which it indubitably follows that our Lord placed himself, in the MANNER of working his miracles, above all mere men, above the greatest prophets themselves, and that in the midst of his humility and lowliness as to any thing which did not respect his office. That he was God and man, is the only solution of which this particular is capable.

Verse 24. What have we to do with thee] Or, What is it to us and to thee? or, What business hast thou with us? That this is the meaning of the original, ti hmin kai soi, Kypke has sufficiently shown. There is a phrase exactly like it in 2 Samuel 16:10. What have I to do with you, ye sons of Zeruiah? hywrx בני ולכם yl hm ma li v’lacem beney Tseruiah, What business have ye with me, or, Why do ye trouble me, ye sons of Tseruiah? The Septuagint translate the Hebrew just as the evangelist does here, ti emoi kai umin; it is the same idiom in both places, as there can be no doubt that the demoniac spoke in Hebrew, or in the Chaldeo-Syriac dialect of that language, which was then common in Judea. See Clarke on “Matthew 8:29”.

Art thou come to destroy us?] We may suppose this spirit to have felt and spoken thus: “Is this the time of which it hath been predicted, that in it the Messiah should destroy all that power which we have usurped and exercised over the bodies and souls of men? Alas! it is so. I now plainly see who thou art-the Holy One of God, who art come to destroy unholiness, in which we have our residence, and through which we have our reign in the souls of men.” An unholy spirit is the only place where Satan can have his full operation, and show forth the plenitude of his destroying power.

Verses 23-28. And there was in their synagogue a man with an unclean spirit — Luke, which had a spirit of an unclean devil. And he cried out — Luke, with a loud voice. As soon as the devil saw Jesus, dreading his power, and expecting to be dispossessed, he cried out in great terror: saying, in the name of all the rest, Let us alone, &c. Art thou come to destroy us — By driving us out of our abodes on earth to the regions of darkness? I know thee — Under all the disadvantages of thy present appearance, I can sufficiently discern who thou art, the Holy One of God — Whom he hath sanctified and sent into the world for the destruction of my kingdom, and therefore I dread thee. It seems plain, from what is said afterward, verse 27, that the other persons then present did not know Jesus to be the Son of God; how then should the demoniac know this if he had been only mad, as some vainly suppose, and not really possessed by an evil spirit? This case was so remarkable, that, as the evangelist adds, immediately our Lord’s fame spread abroad throughout all the region round about Galilee. However, though madmen might not know Christ, the devils could not be ignorant of him, from the time of his baptism, when the voice from heaven said, This is my beloved Son, &c, and therefore Satan soon after, in one of his temptations, says, If thou be the Son of God, &c., Matthew 4:6. And Jesus rebuked him — Not being willing to receive any testimony from Satan. When the unclean spirit had torn him — Or convulsed him, as sparaxan seems here to mean. Accordingly, sparagmon, as Grotius has observed, is sometimes used to signify a convulsion. It is certainly much more natural, as Doddridge observes, to understand the expression thus, than to suppose the devil to have torn him, according to the common meaning of the word torn, which leaves the reader to imagine that he grievously wounded him, when Luke expressly says, he hurt him not. And cried with a loud voice — Or, noise, rather, for he was forbidden to speak. Christ would neither suffer those evil spirits to speak in opposition, nor yet in favour of him. He needed not their testimony, nor would encourage it, lest any should infer that he acted in concert with them. Luke says, When the devil had thrown him in the midst, he came out of him — It is remarkable, that in all the cures of this sort which our Lord performed, the person to be cured was seized with the disorder in its violence at the time of the cure, and raised from the stupor of the fit to perfect health in an instant. The reason was, that thus the reality and greatness both of the disorder and the cure were fully proved, to the conviction of every beholder. And they were all amazed — At so miraculous a cure; insomuch that they questioned among themselves — Inquired of each other, and reasoned together, saying, What new doctrine is this? — Luke, tiv o logov outov, what a word is this! How powerful is this man’s word, or command! for with authority commandeth he even the unclean spirits — An indubitable proof that his doctrine was attended with an extraordinary power: and immediately his fame — Raised by this signal miracle, spread abroad throughout all the region — And made way for his reception in the progress which he afterward took into every place of the neighbouring country.

Ver. 24. I know thee — the Holy One of God. This, in forty places of the old testament, is Christ’s proper title. “Great is the Holy One of Israel in the midst of thee.” Isaiah 12:6. After the voice at his baptism, the demons knew him; but the princes of this world knew him not. As the Redeemer he most graciously delivered the bodies of men from Satan’s power, so he will deliver the soul from all the works of the devil, pride, self-love, and unbelief; above all, from impurity of thought.

24. Let us alone — The original word is perhaps a mere interjection, Ea! Yet probably this interjection is derived from the Greek verb signifying let alone. What have we to do with thee — What business have we with each other?

Art thou come to destroy us? — So the Gergesene demoniacs say, “Art thou come hither to torment us before the time?” Matthew 8:29. From which we infer that the demons live in fearful anticipation of the day when they shall be destroyed by being subjected to torment which they do not now endure. The time is coming when they shall be cast into the bottomless pit. Rev. 20:10. And they are now reserved in chains of darkness unto the judgment of the great day. I know thee who thou art — So also in Matthew 8:29, the two demons recognise him in his divine and adjudging character. So in Acts 16:16-18, the girl possessed with the spirit of Python or Apollo proclaims the apostles to be the servants of the Most High. The apostle, like the Saviour, repudiated the testimony of such witnesses, for reasons perhaps apparent from our note on the next verse. See note on Mark 5:2.

Verse 25. And Jesus rebuked him] A spirit of this cast will only yield to the sovereign power of the Son of God. All watchings, fasting, and mortifications, considered in themselves, will do little or no good. Uncleanness, of every description, will only yield to the rebuke of God.

Verses 23-28. And there was in their synagogue a man with an unclean spirit — Luke, which had a spirit of an unclean devil. And he cried out — Luke, with a loud voice. As soon as the devil saw Jesus, dreading his power, and expecting to be dispossessed, he cried out in great terror: saying, in the name of all the rest, Let us alone, &c. Art thou come to destroy us — By driving us out of our abodes on earth to the regions of darkness? I know thee — Under all the disadvantages of thy present appearance, I can sufficiently discern who thou art, the Holy One of God — Whom he hath sanctified and sent into the world for the destruction of my kingdom, and therefore I dread thee. It seems plain, from what is said afterward, verse 27, that the other persons then present did not know Jesus to be the Son of God; how then should the demoniac know this if he had been only mad, as some vainly suppose, and not really possessed by an evil spirit? This case was so remarkable, that, as the evangelist adds, immediately our Lord’s fame spread abroad throughout all the region round about Galilee. However, though madmen might not know Christ, the devils could not be ignorant of him, from the time of his baptism, when the voice from heaven said, This is my beloved Son, &c, and therefore Satan soon after, in one of his temptations, says, If thou be the Son of God, &c., Matthew 4:6. And Jesus rebuked him — Not being willing to receive any testimony from Satan. When the unclean spirit had torn him — Or convulsed him, as sparaxan seems here to mean. Accordingly, sparagmon, as Grotius has observed, is sometimes used to signify a convulsion. It is certainly much more natural, as Doddridge observes, to understand the expression thus, than to suppose the devil to have torn him, according to the common meaning of the word torn, which leaves the reader to imagine that he grievously wounded him, when Luke expressly says, he hurt him not. And cried with a loud voice — Or, noise, rather, for he was forbidden to speak. Christ would neither suffer those evil spirits to speak in opposition, nor yet in favour of him. He needed not their testimony, nor would encourage it, lest any should infer that he acted in concert with them. Luke says, When the devil had thrown him in the midst, he came out of him — It is remarkable, that in all the cures of this sort which our Lord performed, the person to be cured was seized with the disorder in its violence at the time of the cure, and raised from the stupor of the fit to perfect health in an instant. The reason was, that thus the reality and greatness both of the disorder and the cure were fully proved, to the conviction of every beholder. And they were all amazed — At so miraculous a cure; insomuch that they questioned among themselves — Inquired of each other, and reasoned together, saying, What new doctrine is this? — Luke, tiv o logov outov, what a word is this! How powerful is this man’s word, or command! for with authority commandeth he even the unclean spirits — An indubitable proof that his doctrine was attended with an extraordinary power: and immediately his fame — Raised by this signal miracle, spread abroad throughout all the region — And made way for his reception in the progress which he afterward took into every place of the neighbouring country.

25. Hold thy peace — Jesus was careful to guard himself and his own cause from every token of sympathy with the infernal beings, and so drew a most palpable line of hostility between them and himself. This he did probably to prevent all colouring for the Jews to say that there was collusion between him and them; or that he cast out devils through diabolical confederacy and power. Yet our Lord did not veil himself from their perception, nor prevent their expressing their first recognition of him; knowing their language concerning him would be of such a character as to indicate that they feared and dreaded him as their worst enemy.

V. 26. A loud noise-For he was forbidden to speak. Christ would neither suffer those evil spirits to speak in opposition, nor yet in favour of him. He needed not their testimony, nor would encourage it, lest any should infer that he acted in concert with them.

Verse 26. And when the unclean spirit had torn him] And had thrown him down in the midst, Luke 4:35, kai sparaxan, and convulsed him. Never was there a person possessed by an unclean spirit who did not suffer a convulsion, perhaps a total ruin of nature by it. Sins of uncleanness, as the apostle intimates, are against the body; they sap the foundation of life, so that there are very few of this class, whether male or female, that live out half their days: they generally die martyrs to their lusts. When the propensities of the flesh are most violent in a person who is determined to serve God, it is often a proof that these are the last efforts of the impure spirit, who has great rages because he knows his time is but short.

Verses 23-28. And there was in their synagogue a man with an unclean spirit — Luke, which had a spirit of an unclean devil. And he cried out — Luke, with a loud voice. As soon as the devil saw Jesus, dreading his power, and expecting to be dispossessed, he cried out in great terror: saying, in the name of all the rest, Let us alone, &c. Art thou come to destroy us — By driving us out of our abodes on earth to the regions of darkness? I know thee — Under all the disadvantages of thy present appearance, I can sufficiently discern who thou art, the Holy One of God — Whom he hath sanctified and sent into the world for the destruction of my kingdom, and therefore I dread thee. It seems plain, from what is said afterward, verse 27, that the other persons then present did not know Jesus to be the Son of God; how then should the demoniac know this if he had been only mad, as some vainly suppose, and not really possessed by an evil spirit? This case was so remarkable, that, as the evangelist adds, immediately our Lord’s fame spread abroad throughout all the region round about Galilee. However, though madmen might not know Christ, the devils could not be ignorant of him, from the time of his baptism, when the voice from heaven said, This is my beloved Son, &c, and therefore Satan soon after, in one of his temptations, says, If thou be the Son of God, &c., Matthew 4:6. And Jesus rebuked him — Not being willing to receive any testimony from Satan. When the unclean spirit had torn him — Or convulsed him, as sparaxan seems here to mean. Accordingly, sparagmon, as Grotius has observed, is sometimes used to signify a convulsion. It is certainly much more natural, as Doddridge observes, to understand the expression thus, than to suppose the devil to have torn him, according to the common meaning of the word torn, which leaves the reader to imagine that he grievously wounded him, when Luke expressly says, he hurt him not. And cried with a loud voice — Or, noise, rather, for he was forbidden to speak. Christ would neither suffer those evil spirits to speak in opposition, nor yet in favour of him. He needed not their testimony, nor would encourage it, lest any should infer that he acted in concert with them. Luke says, When the devil had thrown him in the midst, he came out of him — It is remarkable, that in all the cures of this sort which our Lord performed, the person to be cured was seized with the disorder in its violence at the time of the cure, and raised from the stupor of the fit to perfect health in an instant. The reason was, that thus the reality and greatness both of the disorder and the cure were fully proved, to the conviction of every beholder. And they were all amazed — At so miraculous a cure; insomuch that they questioned among themselves — Inquired of each other, and reasoned together, saying, What new doctrine is this? — Luke, tiv o logov outov, what a word is this! How powerful is this man’s word, or command! for with authority commandeth he even the unclean spirits — An indubitable proof that his doctrine was attended with an extraordinary power: and immediately his fame — Raised by this signal miracle, spread abroad throughout all the region — And made way for his reception in the progress which he afterward took into every place of the neighbouring country.

26. Had torn him — Rather, had convulsed him. Luke says he left the man without doing him any permanent injury. Cried with a loud voice — In this respect he hardly disobeyed the command to hold his peace; for he did not speak any more or utter any further testimony to the divinity of Jesus. But with a cry of despair, rage, and fear, he surrenders his place and departs.

Verse 27. What thing is this?] Words of surprise and astonishment. And what new doctrine] I have added the particle and, from the Syriac, as it helps the better to distinguish the members of the sentence; but there is a vast diversity in the MSS. on this verse. See Griesbach. For with authority] They had never heard such a gracious doctrine, and never saw any teaching supported by miracles before. How much must this person be superior to men!-they are brought into subjection by unclean spirits; this person subjects unclean spirits to himself.

Verses 23-28. And there was in their synagogue a man with an unclean spirit — Luke, which had a spirit of an unclean devil. And he cried out — Luke, with a loud voice. As soon as the devil saw Jesus, dreading his power, and expecting to be dispossessed, he cried out in great terror: saying, in the name of all the rest, Let us alone, &c. Art thou come to destroy us — By driving us out of our abodes on earth to the regions of darkness? I know thee — Under all the disadvantages of thy present appearance, I can sufficiently discern who thou art, the Holy One of God — Whom he hath sanctified and sent into the world for the destruction of my kingdom, and therefore I dread thee. It seems plain, from what is said afterward, verse 27, that the other persons then present did not know Jesus to be the Son of God; how then should the demoniac know this if he had been only mad, as some vainly suppose, and not really possessed by an evil spirit? This case was so remarkable, that, as the evangelist adds, immediately our Lord’s fame spread abroad throughout all the region round about Galilee. However, though madmen might not know Christ, the devils could not be ignorant of him, from the time of his baptism, when the voice from heaven said, This is my beloved Son, &c, and therefore Satan soon after, in one of his temptations, says, If thou be the Son of God, &c., Matthew 4:6. And Jesus rebuked him — Not being willing to receive any testimony from Satan. When the unclean spirit had torn him — Or convulsed him, as sparaxan seems here to mean. Accordingly, sparagmon, as Grotius has observed, is sometimes used to signify a convulsion. It is certainly much more natural, as Doddridge observes, to understand the expression thus, than to suppose the devil to have torn him, according to the common meaning of the word torn, which leaves the reader to imagine that he grievously wounded him, when Luke expressly says, he hurt him not. And cried with a loud voice — Or, noise, rather, for he was forbidden to speak. Christ would neither suffer those evil spirits to speak in opposition, nor yet in favour of him. He needed not their testimony, nor would encourage it, lest any should infer that he acted in concert with them. Luke says, When the devil had thrown him in the midst, he came out of him — It is remarkable, that in all the cures of this sort which our Lord performed, the person to be cured was seized with the disorder in its violence at the time of the cure, and raised from the stupor of the fit to perfect health in an instant. The reason was, that thus the reality and greatness both of the disorder and the cure were fully proved, to the conviction of every beholder. And they were all amazed — At so miraculous a cure; insomuch that they questioned among themselves — Inquired of each other, and reasoned together, saying, What new doctrine is this? — Luke, tiv o logov outov, what a word is this! How powerful is this man’s word, or command! for with authority commandeth he even the unclean spirits — An indubitable proof that his doctrine was attended with an extraordinary power: and immediately his fame — Raised by this signal miracle, spread abroad throughout all the region — And made way for his reception in the progress which he afterward took into every place of the neighbouring country.

27. What new doctrine — A new set of facts was coming to light; a new power was being disclosed. Men’s ideas must open to the new views and new doctrines as soon as a being has appeared on earth superior to and in antagonism with the powers of darkness. Indeed, it is important to remark that, striking as was the testimony rendered to the heavenly mission of Jesus, from the fact that his miracles were in opposition to the ills of men, to their diseases, their sorrows, and deaths, including the whole ruin that sin produces, there was needed this miracle of casting out devils from their dominion over men, to place the opposition between him and the powers of hell in the clearest view. He is the friend of man; an opponent of sin, death, and hell. Hence it seems, in fact, that it was this very miracle of casting out devils that his enemies subsequently felt themselves most called upon to explain by perverting.

Verse 28. And immediately his fame spread abroad] The miracle which he had performed was-1. great; 2. evidenced much benevolence in the worker of it; and 3. was very public, being wrought in the synagogue. The many who saw it published it wherever they went; and thus the fame of Christ, as an incomparable teacher, and unparalleled worker of miracles, became soon spread abroad through the land.

The word, euqewv, immediately, occurs more frequently in this evangelist than in any other writer of the new covenant: it is very often superfluous, and may often be omitted in the translation, without any prejudice to the sense of the passage in which it is found. It seems to be used by St. Mark, as our ancient writers used forsooth, and such like words.

Verses 23-28. And there was in their synagogue a man with an unclean spirit — Luke, which had a spirit of an unclean devil. And he cried out — Luke, with a loud voice. As soon as the devil saw Jesus, dreading his power, and expecting to be dispossessed, he cried out in great terror: saying, in the name of all the rest, Let us alone, &c. Art thou come to destroy us — By driving us out of our abodes on earth to the regions of darkness? I know thee — Under all the disadvantages of thy present appearance, I can sufficiently discern who thou art, the Holy One of God — Whom he hath sanctified and sent into the world for the destruction of my kingdom, and therefore I dread thee. It seems plain, from what is said afterward, verse 27, that the other persons then present did not know Jesus to be the Son of God; how then should the demoniac know this if he had been only mad, as some vainly suppose, and not really possessed by an evil spirit? This case was so remarkable, that, as the evangelist adds, immediately our Lord’s fame spread abroad throughout all the region round about Galilee. However, though madmen might not know Christ, the devils could not be ignorant of him, from the time of his baptism, when the voice from heaven said, This is my beloved Son, &c, and therefore Satan soon after, in one of his temptations, says, If thou be the Son of God, &c., Matthew 4:6. And Jesus rebuked him — Not being willing to receive any testimony from Satan. When the unclean spirit had torn him — Or convulsed him, as sparaxan seems here to mean. Accordingly, sparagmon, as Grotius has observed, is sometimes used to signify a convulsion. It is certainly much more natural, as Doddridge observes, to understand the expression thus, than to suppose the devil to have torn him, according to the common meaning of the word torn, which leaves the reader to imagine that he grievously wounded him, when Luke expressly says, he hurt him not. And cried with a loud voice — Or, noise, rather, for he was forbidden to speak. Christ would neither suffer those evil spirits to speak in opposition, nor yet in favour of him. He needed not their testimony, nor would encourage it, lest any should infer that he acted in concert with them. Luke says, When the devil had thrown him in the midst, he came out of him — It is remarkable, that in all the cures of this sort which our Lord performed, the person to be cured was seized with the disorder in its violence at the time of the cure, and raised from the stupor of the fit to perfect health in an instant. The reason was, that thus the reality and greatness both of the disorder and the cure were fully proved, to the conviction of every beholder. And they were all amazed — At so miraculous a cure; insomuch that they questioned among themselves — Inquired of each other, and reasoned together, saying, What new doctrine is this? — Luke, tiv o logov outov, what a word is this! How powerful is this man’s word, or command! for with authority commandeth he even the unclean spirits — An indubitable proof that his doctrine was attended with an extraordinary power: and immediately his fame — Raised by this signal miracle, spread abroad throughout all the region — And made way for his reception in the progress which he afterward took into every place of the neighbouring country.

28. Spread… throughout… Galilee — The phrase, region round about Galilee, would be more correctly rendered, the surrounding region of Galilee. Our Lord did not leave Galilee, but took a circuit in it. It went abroad that a beneficent being had appeared, at whose touch and voice disease and damage and leprosy and demons disappeared. The followers of the Saviour were even for centuries called by the Pagans Galileans. The philosopher Epictetus, who lived after the time of the Emperor Nero, asked if a philosopher can become indifferent to suffering, like the Galileans, meaning thereby the Christians. And the Emperor Julian, surnamed the Apostate, in the third century, who was cut off in the midst of his efforts to destroy Christianity, cried with his dying voice, addressing Christ, “Thou hast conquered, O Galilean!”

§ 28. — HEALING OF PETER’S WIFE’S MOTHER, AND MANY OTHERS, 29-39. (29-33. See notes on Matthew 8:14, 17

V. 29. Matthew 8:14; Luke 4:38.

Verse 29. See this account of the healing of Peter’s mother-in-law explained at large, Matthew 8:14-17.

Verses 29-34. They entered into the house of Simon — That is, of Peter. See the notes on Matthew 8:14-17. And all the city was gathered together at the door — Namely, of the house in which Jesus was; some coming as humble petitioners for themselves or their friends, others as spectators of the surprising miracles which he wrought, and some probably to hear and be instructed by his discourses. O what a fair prospect was here! Who could then have imagined that all these blossoms would die away without fruit? And he healed many — Luke says, Luke 4:40, He laid his hands on every one of them and healed them. The sight of so many of the humankind in distress, moved him; and he took pity on them, and cured them all. And he suffered not the devils to speak, because they knew him — Luke, knew that he was the Christ — That is, according to the hypothesis of those who consider the Scriptural demoniacs as being only diseased persons, he suffered not the diseases to speak, because they knew him! The fact seems to have been this, the demons, in addressing Jesus, honoured him with the title of the Messiah. This, his enemies said, they never would have done, had he not been in compact with them. Therefore, our Lord would not have their testimony, because it was a real and intended defamation of him; and because he foresaw that it would be made a bad use of by men of evil minds.

Verses 29-34. They entered into the house of Simon — That is, of Peter. See the notes on Matthew 8:14-17. And all the city was gathered together at the door — Namely, of the house in which Jesus was; some coming as humble petitioners for themselves or their friends, others as spectators of the surprising miracles which he wrought, and some probably to hear and be instructed by his discourses. O what a fair prospect was here! Who could then have imagined that all these blossoms would die away without fruit? And he healed many — Luke says, Luke 4:40, He laid his hands on every one of them and healed them. The sight of so many of the humankind in distress, moved him; and he took pity on them, and cured them all. And he suffered not the devils to speak, because they knew him — Luke, knew that he was the Christ — That is, according to the hypothesis of those who consider the Scriptural demoniacs as being only diseased persons, he suffered not the diseases to speak, because they knew him! The fact seems to have been this, the demons, in addressing Jesus, honoured him with the title of the Messiah. This, his enemies said, they never would have done, had he not been in compact with them. Therefore, our Lord would not have their testimony, because it was a real and intended defamation of him; and because he foresaw that it would be made a bad use of by men of evil minds.

Ver. 30, 31. Simon’s wife’s mother lay sick of a fever. The Saviour’s presence brought peace, and health, and joy to this house. Ministers are here taught to do all the good they can to the families which they visit, not indeed forgetting the servants, who have souls of equal value with their masters’. — St. Mark, four apostles being present, puts this miracle in its proper place, it being a little anticipated in Matthew 8:14.

Verse 30. Simon’s wife’s mother. — See note on Matthew 8:14.

Verses 29-34. They entered into the house of Simon — That is, of Peter. See the notes on Matthew 8:14-17. And all the city was gathered together at the door — Namely, of the house in which Jesus was; some coming as humble petitioners for themselves or their friends, others as spectators of the surprising miracles which he wrought, and some probably to hear and be instructed by his discourses. O what a fair prospect was here! Who could then have imagined that all these blossoms would die away without fruit? And he healed many — Luke says, Luke 4:40, He laid his hands on every one of them and healed them. The sight of so many of the humankind in distress, moved him; and he took pity on them, and cured them all. And he suffered not the devils to speak, because they knew him — Luke, knew that he was the Christ — That is, according to the hypothesis of those who consider the Scriptural demoniacs as being only diseased persons, he suffered not the diseases to speak, because they knew him! The fact seems to have been this, the demons, in addressing Jesus, honoured him with the title of the Messiah. This, his enemies said, they never would have done, had he not been in compact with them. Therefore, our Lord would not have their testimony, because it was a real and intended defamation of him; and because he foresaw that it would be made a bad use of by men of evil minds.

Ver. 30, 31. Simon’s wife’s mother lay sick of a fever. The Saviour’s presence brought peace, and health, and joy to this house. Ministers are here taught to do all the good they can to the families which they visit, not indeed forgetting the servants, who have souls of equal value with their masters’. — St. Mark, four apostles being present, puts this miracle in its proper place, it being a little anticipated in Matthew 8:14.

V. 32. When the sun was set-And, consequently, the Sabbath was ended, which they reckoned from sunset to sunset.

Verse 32. When the sun did set] See Clarke on “Matthew 8:14”.

Verses 29-34. They entered into the house of Simon — That is, of Peter. See the notes on Matthew 8:14-17. And all the city was gathered together at the door — Namely, of the house in which Jesus was; some coming as humble petitioners for themselves or their friends, others as spectators of the surprising miracles which he wrought, and some probably to hear and be instructed by his discourses. O what a fair prospect was here! Who could then have imagined that all these blossoms would die away without fruit? And he healed many — Luke says, Luke 4:40, He laid his hands on every one of them and healed them. The sight of so many of the humankind in distress, moved him; and he took pity on them, and cured them all. And he suffered not the devils to speak, because they knew him — Luke, knew that he was the Christ — That is, according to the hypothesis of those who consider the Scriptural demoniacs as being only diseased persons, he suffered not the diseases to speak, because they knew him! The fact seems to have been this, the demons, in addressing Jesus, honoured him with the title of the Messiah. This, his enemies said, they never would have done, had he not been in compact with them. Therefore, our Lord would not have their testimony, because it was a real and intended defamation of him; and because he foresaw that it would be made a bad use of by men of evil minds.

Ver. 32. When the sun did set. The sabbath was then over, because the jews kept it holy from the sunsetting of the preseding day.

V. 33. And the whole city was gathered together at the door-O what a fair prospect was here! Who could then have imagined that all these blossoms would die away without fruit?

Verses 29-34. They entered into the house of Simon — That is, of Peter. See the notes on Matthew 8:14-17. And all the city was gathered together at the door — Namely, of the house in which Jesus was; some coming as humble petitioners for themselves or their friends, others as spectators of the surprising miracles which he wrought, and some probably to hear and be instructed by his discourses. O what a fair prospect was here! Who could then have imagined that all these blossoms would die away without fruit? And he healed many — Luke says, Luke 4:40, He laid his hands on every one of them and healed them. The sight of so many of the humankind in distress, moved him; and he took pity on them, and cured them all. And he suffered not the devils to speak, because they knew him — Luke, knew that he was the Christ — That is, according to the hypothesis of those who consider the Scriptural demoniacs as being only diseased persons, he suffered not the diseases to speak, because they knew him! The fact seems to have been this, the demons, in addressing Jesus, honoured him with the title of the Messiah. This, his enemies said, they never would have done, had he not been in compact with them. Therefore, our Lord would not have their testimony, because it was a real and intended defamation of him; and because he foresaw that it would be made a bad use of by men of evil minds.

V. 34. He suffered not the devils to say that they knew him-That is, according to Dr. Mead's hypothesis, (that the Scriptural demoniacs were only diseased persons,) He suffered not the diseases to say that they knew him!

Verse 34. Because they knew him] To be the Christ, is added here by several ancient and respectable MSS. and versions; but it appears to be only a gloss.

Verses 29-34. They entered into the house of Simon — That is, of Peter. See the notes on Matthew 8:14-17. And all the city was gathered together at the door — Namely, of the house in which Jesus was; some coming as humble petitioners for themselves or their friends, others as spectators of the surprising miracles which he wrought, and some probably to hear and be instructed by his discourses. O what a fair prospect was here! Who could then have imagined that all these blossoms would die away without fruit? And he healed many — Luke says, Luke 4:40, He laid his hands on every one of them and healed them. The sight of so many of the humankind in distress, moved him; and he took pity on them, and cured them all. And he suffered not the devils to speak, because they knew him — Luke, knew that he was the Christ — That is, according to the hypothesis of those who consider the Scriptural demoniacs as being only diseased persons, he suffered not the diseases to speak, because they knew him! The fact seems to have been this, the demons, in addressing Jesus, honoured him with the title of the Messiah. This, his enemies said, they never would have done, had he not been in compact with them. Therefore, our Lord would not have their testimony, because it was a real and intended defamation of him; and because he foresaw that it would be made a bad use of by men of evil minds.

34. Suffered not the devils to speak — See notes on verse 25. Some good critics render this clause, “suffered not the devils to say that they knew him.” His peremptory and stern dealing with these malignant beings was to show his abhorrence, of their malignant nature. Moreover, he thereby taught us at this day not to found our faith on pretended spiritualistic manifestations from unknown supernatural sources or sorceries. If we trust in that class of deceptions we are liable to be betrayed by them into damnable falsehood and delusion.

Verse 34. And cast out many devils. — These great miracles, wrought in the evening after the Sabbath had closed, are mentioned Matthew 8:16, &c., where see the notes. Here St. Mark adds, and suffered not the devils to speak, because they knew him; or, permitted them not to declare that they knew him, that is, to be not merely the Messiah, but a being of superior nature, even the Son, the Holy One of God. Several began to make this confession, and he then imposed silence upon them. And the true reason must have been, not that he objected to their declaring him to be the Messiah, — for John had pointed him out under that character, and our Lord from the first assumed it, — but that the very devils knew that he was a DIVINE PERSON, and the publication of this he chose to reserve in his own hands, to be revealed to his immediate disciples first, and then, through them, to the world. He even, at a subsequent period, forbade his apostles to tell all they believed respecting him, reserving that to a time when they should be fully qualified to state and defend so glorious a truth. See the note on Matthew 16:20.

V. 35. Rising a great while before day-So did he labour for us, both day and night. Luke 4:42.

Verse 35. In the morning a great while before day] By prwi, the morning, is to be understood the whole space of three hours, which finished the fourth watch of the night.

And there prayed.] Not that he needed any thing, for in him dwelt all the fulness of the Godhead bodily; but that he might be a pattern to us. Every thing that our blessed Lord did he performed either as our pattern, or as our sacrifice.

Verses 35-39. And in the morning, a great while before day — Ennucou lian, When the night was very far advanced, or, when it was yet deep night, he went out, &c. — Thus diligently did the Son of God labour for us! After the preceding day had been spent in preaching, and the evening in working miracles, Jesus allowed himself but a very short repose. And departed into a solitary place — Withdrawing not only from the multitude, but even from his disciples; for the company of the best friends is not always seasonable nor acceptable. There are times and cases when a true Christian would not be willing that his dearest friends should be witnesses of what passes between God and his soul. By retiring thus early in the morning for prayer, our Lord teaches that the morning is a fit season, yea, the best season, for private duties. Then our spirits are most fresh, and our minds most free, before the cares and distractions of the day have broken in upon us. It is better to go from prayer to business, than from business to prayer. But not only early in the morning, but at other convenient times, we find our Lord retiring to pour out his soul in prayer to his heavenly Father, hereby showing all his followers the great importance of cultivating communion with God in private: and those who are employed in his public service should especially attend to this, lest, while they keep the vineyard of others, their own should be neglected and empoverished. And Simon, &c., followed after him — When the day was somewhat advanced, and crowds of people came to inquire after him, Peter, and they that were with him — That is, those who have been already mentioned as his partners and companions, guessing where he was, went out and followed after him; and said, All men seek for thee — They were glad that their Master was become so popular already, and wished him to appear in public yet more in that place, because it was their own city, and men are apt to be partial to the places with which they are particularly acquainted, and in which they feel themselves peculiarly interested. And he said, Let us go into the next towns — The villages in the neighbourhood; that I may preach there also — And work miracles there; for therefore came I forth — Not to be constantly resident in one place, but to go about doing good. It being Christ’s design to propagate the gospel everywhere, he would not confine his ministry to any particular place, no, not to the great city of Capernaum; but resolves to preach the word in the smallest towns and villages. Herein he set ministers an instructive example, showing them that they must be as willing to preach the gospel in the smallest villages as in the largest cities, when God calls them thereunto. Let the place be never so obscure and mean, and the congregation never so small and poor, the greatest must not think it beneath them to go and instruct them, though but a handful of people. And he preached throughout all Galilee — Not drawn from his purpose by the persuasions, however importunate, of his friends. And cast out devils — Working also divers miracles to illustrate and confirm his doctrine. See on Matthew 4:23.

35. And in the morning — The day after the Sabbath he retired from the crowds to find a place of prayer. It was as if to recruit his spiritual strength, that had been expended upon such a number of miracles, preachings, and debates, by communion with God.

Verse 36. And Simon-followed after him.] katediwxan, followed him eagerly. They had now begun to taste the good word of God, and thought they could never hear too much of it. Many possess this spirit when first converted to God. O! what a pity that they should ever lose it! The soul that relishes God’s word is ever growing in grace by it.

Verses 35-39. And in the morning, a great while before day — Ennucou lian, When the night was very far advanced, or, when it was yet deep night, he went out, &c. — Thus diligently did the Son of God labour for us! After the preceding day had been spent in preaching, and the evening in working miracles, Jesus allowed himself but a very short repose. And departed into a solitary place — Withdrawing not only from the multitude, but even from his disciples; for the company of the best friends is not always seasonable nor acceptable. There are times and cases when a true Christian would not be willing that his dearest friends should be witnesses of what passes between God and his soul. By retiring thus early in the morning for prayer, our Lord teaches that the morning is a fit season, yea, the best season, for private duties. Then our spirits are most fresh, and our minds most free, before the cares and distractions of the day have broken in upon us. It is better to go from prayer to business, than from business to prayer. But not only early in the morning, but at other convenient times, we find our Lord retiring to pour out his soul in prayer to his heavenly Father, hereby showing all his followers the great importance of cultivating communion with God in private: and those who are employed in his public service should especially attend to this, lest, while they keep the vineyard of others, their own should be neglected and empoverished. And Simon, &c., followed after him — When the day was somewhat advanced, and crowds of people came to inquire after him, Peter, and they that were with him — That is, those who have been already mentioned as his partners and companions, guessing where he was, went out and followed after him; and said, All men seek for thee — They were glad that their Master was become so popular already, and wished him to appear in public yet more in that place, because it was their own city, and men are apt to be partial to the places with which they are particularly acquainted, and in which they feel themselves peculiarly interested. And he said, Let us go into the next towns — The villages in the neighbourhood; that I may preach there also — And work miracles there; for therefore came I forth — Not to be constantly resident in one place, but to go about doing good. It being Christ’s design to propagate the gospel everywhere, he would not confine his ministry to any particular place, no, not to the great city of Capernaum; but resolves to preach the word in the smallest towns and villages. Herein he set ministers an instructive example, showing them that they must be as willing to preach the gospel in the smallest villages as in the largest cities, when God calls them thereunto. Let the place be never so obscure and mean, and the congregation never so small and poor, the greatest must not think it beneath them to go and instruct them, though but a handful of people. And he preached throughout all Galilee — Not drawn from his purpose by the persuasions, however importunate, of his friends. And cast out devils — Working also divers miracles to illustrate and confirm his doctrine. See on Matthew 4:23.

34-39. See notes on Matthew 4:23-25.)

Verse 37. All men seek for thee.] Some to hear; some to be healed; some to be saved; and some, perhaps, through no good motive. There are all sorts of followers in the train of Christ; but how few walk steadily, and persevere unto the end!

Verses 35-39. And in the morning, a great while before day — Ennucou lian, When the night was very far advanced, or, when it was yet deep night, he went out, &c. — Thus diligently did the Son of God labour for us! After the preceding day had been spent in preaching, and the evening in working miracles, Jesus allowed himself but a very short repose. And departed into a solitary place — Withdrawing not only from the multitude, but even from his disciples; for the company of the best friends is not always seasonable nor acceptable. There are times and cases when a true Christian would not be willing that his dearest friends should be witnesses of what passes between God and his soul. By retiring thus early in the morning for prayer, our Lord teaches that the morning is a fit season, yea, the best season, for private duties. Then our spirits are most fresh, and our minds most free, before the cares and distractions of the day have broken in upon us. It is better to go from prayer to business, than from business to prayer. But not only early in the morning, but at other convenient times, we find our Lord retiring to pour out his soul in prayer to his heavenly Father, hereby showing all his followers the great importance of cultivating communion with God in private: and those who are employed in his public service should especially attend to this, lest, while they keep the vineyard of others, their own should be neglected and empoverished. And Simon, &c., followed after him — When the day was somewhat advanced, and crowds of people came to inquire after him, Peter, and they that were with him — That is, those who have been already mentioned as his partners and companions, guessing where he was, went out and followed after him; and said, All men seek for thee — They were glad that their Master was become so popular already, and wished him to appear in public yet more in that place, because it was their own city, and men are apt to be partial to the places with which they are particularly acquainted, and in which they feel themselves peculiarly interested. And he said, Let us go into the next towns — The villages in the neighbourhood; that I may preach there also — And work miracles there; for therefore came I forth — Not to be constantly resident in one place, but to go about doing good. It being Christ’s design to propagate the gospel everywhere, he would not confine his ministry to any particular place, no, not to the great city of Capernaum; but resolves to preach the word in the smallest towns and villages. Herein he set ministers an instructive example, showing them that they must be as willing to preach the gospel in the smallest villages as in the largest cities, when God calls them thereunto. Let the place be never so obscure and mean, and the congregation never so small and poor, the greatest must not think it beneath them to go and instruct them, though but a handful of people. And he preached throughout all Galilee — Not drawn from his purpose by the persuasions, however importunate, of his friends. And cast out devils — Working also divers miracles to illustrate and confirm his doctrine. See on Matthew 4:23.

37. All men seek for thee — The crowds of yesterday had returned, all seeking the wonderful benefactor. But there was growing up a dangerous popularity. The miracles which he had performed in order to work a quiet spiritual effect upon the people, and, like the dew, prepare them for the full reception of the seed of truth, were in danger of producing too secular and general an excitement. From man he first turns to God in prayer; and then from man overfed with privileges, he departs to those who are perhaps hungering amid a famine of the word.

Verse 38. The next towns] kwmopoleiv properly signifies such towns as resembled cities for magnitude and number of inhabitants, but which were not walled as were cities. The Codex Bezæ, most of the versions, and all the Itala, read, Let us go into the neighbouring villages, AND INTO THE CITIES.

For therefore came I forth.] eiv touto, for this purpose am I come forth-to preach the Gospel to every creature, that all might hear, and fear, and return unto the Lord. The towns and the villages will not come to the preacher-the preacher must go to them, if he desires their salvation. In this, also, Jesus has left his ministering servants an example, that they should follow his steps. Let no minister of God think he has delivered his own soul, till he has made an offer of salvation to every city and village within his reach.

Verses 35-39. And in the morning, a great while before day — Ennucou lian, When the night was very far advanced, or, when it was yet deep night, he went out, &c. — Thus diligently did the Son of God labour for us! After the preceding day had been spent in preaching, and the evening in working miracles, Jesus allowed himself but a very short repose. And departed into a solitary place — Withdrawing not only from the multitude, but even from his disciples; for the company of the best friends is not always seasonable nor acceptable. There are times and cases when a true Christian would not be willing that his dearest friends should be witnesses of what passes between God and his soul. By retiring thus early in the morning for prayer, our Lord teaches that the morning is a fit season, yea, the best season, for private duties. Then our spirits are most fresh, and our minds most free, before the cares and distractions of the day have broken in upon us. It is better to go from prayer to business, than from business to prayer. But not only early in the morning, but at other convenient times, we find our Lord retiring to pour out his soul in prayer to his heavenly Father, hereby showing all his followers the great importance of cultivating communion with God in private: and those who are employed in his public service should especially attend to this, lest, while they keep the vineyard of others, their own should be neglected and empoverished. And Simon, &c., followed after him — When the day was somewhat advanced, and crowds of people came to inquire after him, Peter, and they that were with him — That is, those who have been already mentioned as his partners and companions, guessing where he was, went out and followed after him; and said, All men seek for thee — They were glad that their Master was become so popular already, and wished him to appear in public yet more in that place, because it was their own city, and men are apt to be partial to the places with which they are particularly acquainted, and in which they feel themselves peculiarly interested. And he said, Let us go into the next towns — The villages in the neighbourhood; that I may preach there also — And work miracles there; for therefore came I forth — Not to be constantly resident in one place, but to go about doing good. It being Christ’s design to propagate the gospel everywhere, he would not confine his ministry to any particular place, no, not to the great city of Capernaum; but resolves to preach the word in the smallest towns and villages. Herein he set ministers an instructive example, showing them that they must be as willing to preach the gospel in the smallest villages as in the largest cities, when God calls them thereunto. Let the place be never so obscure and mean, and the congregation never so small and poor, the greatest must not think it beneath them to go and instruct them, though but a handful of people. And he preached throughout all Galilee — Not drawn from his purpose by the persuasions, however importunate, of his friends. And cast out devils — Working also divers miracles to illustrate and confirm his doctrine. See on Matthew 4:23.

38. Towns — The Greek word here designates places larger than villages, but unwalled, and less than ordinary cities.

Verse 38. The next town. — Tav ecomenav kwmopoleiv, adjoining towns. These were towns or villages with a synagogue. They held the middle rank between cities and villages, strictly so called.

Verse 39. And he preached] He continued preaching-hn khrusswn: this is the proper meaning of the words: he never slackened his pace-he continued proclaiming the glad tidings of salvation to all-there was no time to be lost-immortal souls were perishing for lack of knowledge; and the grand adversary was prowling about, seeking whom he might devour. This zealous, affectionate, and persevering diligence of Christ should be copied by all his servants in the ministry; it is not less necessary now than it was then. Thousands, thousands of Christians, so called, are perishing for lack of knowledge. O God, send forth more and more faithful labourers into thy vineyard!

Verses 35-39. And in the morning, a great while before day — Ennucou lian, When the night was very far advanced, or, when it was yet deep night, he went out, &c. — Thus diligently did the Son of God labour for us! After the preceding day had been spent in preaching, and the evening in working miracles, Jesus allowed himself but a very short repose. And departed into a solitary place — Withdrawing not only from the multitude, but even from his disciples; for the company of the best friends is not always seasonable nor acceptable. There are times and cases when a true Christian would not be willing that his dearest friends should be witnesses of what passes between God and his soul. By retiring thus early in the morning for prayer, our Lord teaches that the morning is a fit season, yea, the best season, for private duties. Then our spirits are most fresh, and our minds most free, before the cares and distractions of the day have broken in upon us. It is better to go from prayer to business, than from business to prayer. But not only early in the morning, but at other convenient times, we find our Lord retiring to pour out his soul in prayer to his heavenly Father, hereby showing all his followers the great importance of cultivating communion with God in private: and those who are employed in his public service should especially attend to this, lest, while they keep the vineyard of others, their own should be neglected and empoverished. And Simon, &c., followed after him — When the day was somewhat advanced, and crowds of people came to inquire after him, Peter, and they that were with him — That is, those who have been already mentioned as his partners and companions, guessing where he was, went out and followed after him; and said, All men seek for thee — They were glad that their Master was become so popular already, and wished him to appear in public yet more in that place, because it was their own city, and men are apt to be partial to the places with which they are particularly acquainted, and in which they feel themselves peculiarly interested. And he said, Let us go into the next towns — The villages in the neighbourhood; that I may preach there also — And work miracles there; for therefore came I forth — Not to be constantly resident in one place, but to go about doing good. It being Christ’s design to propagate the gospel everywhere, he would not confine his ministry to any particular place, no, not to the great city of Capernaum; but resolves to preach the word in the smallest towns and villages. Herein he set ministers an instructive example, showing them that they must be as willing to preach the gospel in the smallest villages as in the largest cities, when God calls them thereunto. Let the place be never so obscure and mean, and the congregation never so small and poor, the greatest must not think it beneath them to go and instruct them, though but a handful of people. And he preached throughout all Galilee — Not drawn from his purpose by the persuasions, however importunate, of his friends. And cast out devils — Working also divers miracles to illustrate and confirm his doctrine. See on Matthew 4:23.

39. He preached in their synagogues — From which it appears that their synagogues were scattered through the villages of Galilee, as churches are among us.

V. 40. Matthew 8:2; Luke 5:12.

Verse 40. There came a leper] See the notes on Matthew 8:2, &c. Should any be inclined to preach on this cleansing of the leper, Mark is the best evangelist to take the account from, because he is more circumstantial than either Matthew or Luke.

I. Consider this leper.

1. He heard of Jesus and his miracles.

2. He came to him for a cure, conscious of his disease.

3. He earnestly besought him to grant the mercy he needed.

4. He fell down on his knees, (with his face to the earth, Luke 5:12,) thus showing his humbled state, and the distress of his soul.

5. He appealed to his love-if thou wilt; with a full conviction of his ability-thou canst; in order to get healed.

II. Consider Jesus.

1. He is moved with tender compassion towards him: this is the alone source of all human salvation.

2. He stretches forth his hand, showing thus his readiness to relieve him.

3. He touches him; though this was prohibited by the law, and rendered him who did it in any common case legally unclean.

4. He proves at once his infinite love and unlimited power, by his word and by his act; I will-be thou cleansed; and immediately his leprosy was removed. But see Clarke on “Matthew 8:2”.

Verses 40-44. And there came a leper, &c. — Concerning the miracle recorded in these verses, see the notes on Matthew 8:2-4.

§ 29. — HEALING OF A LEPER, 40-45.

(See notes on Matthew 8:2-4.)

45. To blaze abroad — This shows the full wisdom of Jesus in forbidding him to tell any man. The rumour raised a tumult and a crowd and an excitement wholly unlike the gentle and spiritual movement it was the purpose of Jesus to create. Could no more openly enter — The tumult was getting too great for the good of the people, or for the quiet of government. Our Lord and the crowd were in danger of attracting the suspicious notice of the authorities. From every quarter — Even his sacred retirement was haunted with their visits.

Verse 40. And there came a leper to him. — See the notes on Matthew 8:2-4.

Verses 40-44. And there came a leper, &c. — Concerning the miracle recorded in these verses, see the notes on Matthew 8:2-4.

Ver. 41. I will, be thou clean. This miracle of cleansing the leper occurred immediately after the sermon on the mount. Matthew 8:2. See on Leviticus 13. 15. 16. This uncleanness was emblematical of the fouler leprosy of our hearts, incurable by human aid, but cleansed by the powerful word of Christ. — For the cure of sanctifying grace we must come kneeling, and in faith: If thou wilt, thou canst make me clean. We must expect an instantaneous cure by the word of Christ: I will, be thou clean. — He is ready, he is willing, he is strong to save. But be careful to give praise and glory to God in acts of thanksgiving. — This leper, we should note, was a gentile, for the evangelical fountain can wash and make white the gentile armies of every nation, and of every tongue. Revelation 7:11-14.

§ 29. — HEALING OF A LEPER, 40-45.

(See notes on Matthew 8:2-4.)

45. To blaze abroad — This shows the full wisdom of Jesus in forbidding him to tell any man. The rumour raised a tumult and a crowd and an excitement wholly unlike the gentle and spiritual movement it was the purpose of Jesus to create. Could no more openly enter — The tumult was getting too great for the good of the people, or for the quiet of government. Our Lord and the crowd were in danger of attracting the suspicious notice of the authorities. From every quarter — Even his sacred retirement was haunted with their visits.

Verses 40-44. And there came a leper, &c. — Concerning the miracle recorded in these verses, see the notes on Matthew 8:2-4.

§ 29. — HEALING OF A LEPER, 40-45.

(See notes on Matthew 8:2-4.)

45. To blaze abroad — This shows the full wisdom of Jesus in forbidding him to tell any man. The rumour raised a tumult and a crowd and an excitement wholly unlike the gentle and spiritual movement it was the purpose of Jesus to create. Could no more openly enter — The tumult was getting too great for the good of the people, or for the quiet of government. Our Lord and the crowd were in danger of attracting the suspicious notice of the authorities. From every quarter — Even his sacred retirement was haunted with their visits.

Verse 43. Straitly charged] See the reason for this, Matthew 8:4. This verse is wanting in two copies of the Itala.

Verses 40-44. And there came a leper, &c. — Concerning the miracle recorded in these verses, see the notes on Matthew 8:2-4.

§ 29. — HEALING OF A LEPER, 40-45.

(See notes on Matthew 8:2-4.)

45. To blaze abroad — This shows the full wisdom of Jesus in forbidding him to tell any man. The rumour raised a tumult and a crowd and an excitement wholly unlike the gentle and spiritual movement it was the purpose of Jesus to create. Could no more openly enter — The tumult was getting too great for the good of the people, or for the quiet of government. Our Lord and the crowd were in danger of attracting the suspicious notice of the authorities. From every quarter — Even his sacred retirement was haunted with their visits.

V. 44. See thou say nothing to any man-But our blessed Lord gives no such charge to us. If he has made us clean from our leprosy of sin, we are not commanded to conceal it. On the contrary, it is our duty to publish it abroad, both for the honour of our Benefactor, and that others who are sick of sin may be encouraged to ask and hope for the same benefit. But go, show thyself to the priest, and offer for thy cleansing what Moses commanded for a testimony to them-The priests seeing him, pronouncing him clean, Leviticus 13:17, 23, 28, 37, and accordingly allowing him to offer as Moses commanded, Leviticus 14:2, 7, was such a proof against them, that they durst never say the leper was not cleansed; which out of envy or malice against our Saviour they might have been ready to say, upon his presenting himself to be viewed, according to the law, if by the cleansed person's talking much about his cure, the account of it had reached their ears before he came in person. This is one great reason why our Lord commanded this man to say nothing.

Verses 40-44. And there came a leper, &c. — Concerning the miracle recorded in these verses, see the notes on Matthew 8:2-4.

§ 29. — HEALING OF A LEPER, 40-45.

(See notes on Matthew 8:2-4.)

45. To blaze abroad — This shows the full wisdom of Jesus in forbidding him to tell any man. The rumour raised a tumult and a crowd and an excitement wholly unlike the gentle and spiritual movement it was the purpose of Jesus to create. Could no more openly enter — The tumult was getting too great for the good of the people, or for the quiet of government. Our Lord and the crowd were in danger of attracting the suspicious notice of the authorities. From every quarter — Even his sacred retirement was haunted with their visits.

V. 45. So that Jesus could no more openly enter into the city-It was also to prevent this inconvenience that our Lord had enjoined him silence.

Verse 45. Began to publish it much] Began to publish polla, many things; probably all that he had heard about our Lord’s miraculous works. And to blaze abroad the matter] That is, his own healing; thinking he could never speak too much, nor too well, of him who had thus mercifully and miraculously cleansed him.

Jesus could no more openly enter into the city] A city of Galilee, probably Chorazin or Bethsaida, in which he did not appear, for fear of exciting the jealousy of the secular government, or the envy and malice of the Jewish rulers.

And they came to him from every quarter.] So generally had the poor man, who was cleansed of his leprosy, spread abroad his fame. And can we suppose that, of all these people who came to him from all parts, and to whom he preached the glad tidings of the kingdom, by the power and authority of God, few or none were saved? This is a common opinion; but every person who seriously considers it must see that it is unfounded. Without doubt, Christ had thousands that were brought to God by his ministry; though, in general, only those are mentioned who were constant attendants on his person. It would be strange, if, while God manifested in the flesh was preacher, there should be few brought to the knowledge of themselves, and of the truth! In this respect he does not permit his faithful ministers to labour in vain. The Son of man sowed the seed of the kingdom; and it afterwards produced a plentiful harvest. Multitudes of Jews were converted by the preaching of the Gospel; and the first Christian Church was founded at Jerusalem.

ST. MARK

Verse 45. But he went out, and began to publish it much, &c. — But the man, instead of concealing the cure, was so overjoyed at the suddenness and greatness of the blessing, and of the divine mercy manifested toward him in so miraculous a deliverance, that he could not forbear publishing it everywhere; insomuch that Jesus could no more openly enter into the city — Namely, of Capernaum: to prevent which inconvenience, as well as for the other reasons mentioned in the note on Matthew 8:4, our Lord had enjoined him silence: but was without, in desert places — Was obliged to retire into a neighbouring wilderness, to refresh his body with rest, and his spirit with meditation and prayer. And they came to him from every quarter — Even into the wilderness, remote as it was from the habitations of many of them.

§ 29. — HEALING OF A LEPER, 40-45.

(See notes on Matthew 8:2-4.)

45. To blaze abroad — This shows the full wisdom of Jesus in forbidding him to tell any man. The rumour raised a tumult and a crowd and an excitement wholly unlike the gentle and spiritual movement it was the purpose of Jesus to create. Could no more openly enter — The tumult was getting too great for the good of the people, or for the quiet of government. Our Lord and the crowd were in danger of attracting the suspicious notice of the authorities. From every quarter — Even his sacred retirement was haunted with their visits.

Verse 45. Insomuch that Jesus could no more openly enter into the city, &c. — These are incidents which show the astonishing impression made by the early ministry of our Lord. When he entered the city to go to his house, he was obliged to do it privately; when he went out of the city in order to obtain any privacy, he was obliged to seek desert or unfrequented places; yet even there they came to him from every quarter, whenever they could discover his retreats.