Mark · Chapter 6

V. 1. Matthew 13:54; Luke 4:16.

Verse 1. And he went out from thence] That is, from Capernaum. See Clarke on “Matthew 13:54”.

Verses 1-6. And he came into his own country, &c. — For an explanation of this paragraph, see the notes on Matthew 13:53-58. Is not this the carpenter’s son? — There can be no doubt that Jesus in his youth wrought with his supposed father Joseph. He could there do no mighty work — Not consistently with his wisdom and goodness; it being inconsistent with his wisdom to work miracles there, where he knew the prejudices of the people would certainly prevent any good effect they might otherwise have had in promoting the great end he had in view in coming into the world; and with his goodness, seeing that he well knew his countrymen would reject whatever evidence could be given them of his being the Messiah, or a divinely-commissioned teacher. And, therefore, to have given them greater evidence would only have increased their guilt and condemnation. And he marvelled because of their unbelief — He wondered at their perverseness in rejecting him upon such unreasonable grounds as the meanness of his parentage. It is justly observed here by Dr. Macknight, that “the Jews in general seem to have mistaken their own prophecies, when they expected the Messiah would exalt their nation to the highest pitch of wealth and power, for this was an end unworthy of so grand an interposition of Providence. When the eternal Son of God came down from heaven, he had something infinitely more noble in view: namely, that by suffering and dying he might destroy him who had the power of death; that by innumerable benefits he might overcome his enemies; that by the bands of truth he might restrain the rebellious motions of men’s wills; that by the sword of the Spirit he might slay the monsters of their lusts; and that by giving them the spiritual armour he might put them in a condition to fight for the incorruptible inheritance, and exalt them to the joyful possession of the riches and honours of immortality. Wherefore, as these characters of the Messiah were in a great measure unknown to the Jews, he who possessed them was not the object of their expectation. And, though he laid claim to their submission by the most stupendous miracles, instead of convincing them, these miracles made him who performed them obnoxious to the hottest resentment of that proud, covetous, sensual people. It seems they could not bear to see one so low in life as Jesus was, doing things which they fancied were peculiar to that idol of their vanity, a glorious, triumphant, secular Messiah. Our Lord, therefore, having made this second trial with a view to see whether the Nazarenes would endure his ministry, and to show to the world that his not residing with them was owing to their stubbornness and wickedness, he left them, and visited the towns and villages in the neighbourhood where he expected to find a more favourable reception. Thus the unbelief of these Nazarenes obstructed Christ’s miracles, deprived them of his preaching, and caused him to withdraw a second time from their town. In which example the evil and punishment of mis-improving spiritual advantages, is clearly set forth before all who hear the gospel.”

1 Christ is contemned of his countrymen. 7 He giveth the twelve power over unclean spirits. 14 Divers opinions of Christ. 18 John Baptist is beheaded, 29 and buried. 30 The apostles return from preaching. 34 The miracle of five loaves and two fishes. 45 Christ walketh on the sea: 53 and healeth all that touch him.

CHAPTER 6. Verse 1. Came into his own country. — See notes on Matthew 13:54-58.

Verse 2. Were astonished] epi didach autou, at his doctrine, or teaching. This is added by the Codex Bezæ and eight others, later Syriac, Armenian, Vulgate, and all the Itala.

Verses 1-6. And he came into his own country, &c. — For an explanation of this paragraph, see the notes on Matthew 13:53-58. Is not this the carpenter’s son? — There can be no doubt that Jesus in his youth wrought with his supposed father Joseph. He could there do no mighty work — Not consistently with his wisdom and goodness; it being inconsistent with his wisdom to work miracles there, where he knew the prejudices of the people would certainly prevent any good effect they might otherwise have had in promoting the great end he had in view in coming into the world; and with his goodness, seeing that he well knew his countrymen would reject whatever evidence could be given them of his being the Messiah, or a divinely-commissioned teacher. And, therefore, to have given them greater evidence would only have increased their guilt and condemnation. And he marvelled because of their unbelief — He wondered at their perverseness in rejecting him upon such unreasonable grounds as the meanness of his parentage. It is justly observed here by Dr. Macknight, that “the Jews in general seem to have mistaken their own prophecies, when they expected the Messiah would exalt their nation to the highest pitch of wealth and power, for this was an end unworthy of so grand an interposition of Providence. When the eternal Son of God came down from heaven, he had something infinitely more noble in view: namely, that by suffering and dying he might destroy him who had the power of death; that by innumerable benefits he might overcome his enemies; that by the bands of truth he might restrain the rebellious motions of men’s wills; that by the sword of the Spirit he might slay the monsters of their lusts; and that by giving them the spiritual armour he might put them in a condition to fight for the incorruptible inheritance, and exalt them to the joyful possession of the riches and honours of immortality. Wherefore, as these characters of the Messiah were in a great measure unknown to the Jews, he who possessed them was not the object of their expectation. And, though he laid claim to their submission by the most stupendous miracles, instead of convincing them, these miracles made him who performed them obnoxious to the hottest resentment of that proud, covetous, sensual people. It seems they could not bear to see one so low in life as Jesus was, doing things which they fancied were peculiar to that idol of their vanity, a glorious, triumphant, secular Messiah. Our Lord, therefore, having made this second trial with a view to see whether the Nazarenes would endure his ministry, and to show to the world that his not residing with them was owing to their stubbornness and wickedness, he left them, and visited the towns and villages in the neighbourhood where he expected to find a more favourable reception. Thus the unbelief of these Nazarenes obstructed Christ’s miracles, deprived them of his preaching, and caused him to withdraw a second time from their town. In which example the evil and punishment of mis-improving spiritual advantages, is clearly set forth before all who hear the gospel.”

V. 3. Is not this the carpenter?-There can be no doubt, but in his youth he wrought with his supposed father Joseph.

Verse 3. Is not this the carpenter] Among the ancient Jews, every father was bound to do four things for his son. 1. To circumcise him. 2. To redeem him. 3. To teach him the law. 4. To teach him a trade. And this was founded on the following just maxim: “He who teaches not his son to do some work, is as if he taught him robbery!” It is therefore likely that Joseph brought up our Lord to his own trade.

Joses] Several good MSS. read iwshtov, Joset, and one, with several versions, reads Joseph.

Verses 1-6. And he came into his own country, &c. — For an explanation of this paragraph, see the notes on Matthew 13:53-58. Is not this the carpenter’s son? — There can be no doubt that Jesus in his youth wrought with his supposed father Joseph. He could there do no mighty work — Not consistently with his wisdom and goodness; it being inconsistent with his wisdom to work miracles there, where he knew the prejudices of the people would certainly prevent any good effect they might otherwise have had in promoting the great end he had in view in coming into the world; and with his goodness, seeing that he well knew his countrymen would reject whatever evidence could be given them of his being the Messiah, or a divinely-commissioned teacher. And, therefore, to have given them greater evidence would only have increased their guilt and condemnation. And he marvelled because of their unbelief — He wondered at their perverseness in rejecting him upon such unreasonable grounds as the meanness of his parentage. It is justly observed here by Dr. Macknight, that “the Jews in general seem to have mistaken their own prophecies, when they expected the Messiah would exalt their nation to the highest pitch of wealth and power, for this was an end unworthy of so grand an interposition of Providence. When the eternal Son of God came down from heaven, he had something infinitely more noble in view: namely, that by suffering and dying he might destroy him who had the power of death; that by innumerable benefits he might overcome his enemies; that by the bands of truth he might restrain the rebellious motions of men’s wills; that by the sword of the Spirit he might slay the monsters of their lusts; and that by giving them the spiritual armour he might put them in a condition to fight for the incorruptible inheritance, and exalt them to the joyful possession of the riches and honours of immortality. Wherefore, as these characters of the Messiah were in a great measure unknown to the Jews, he who possessed them was not the object of their expectation. And, though he laid claim to their submission by the most stupendous miracles, instead of convincing them, these miracles made him who performed them obnoxious to the hottest resentment of that proud, covetous, sensual people. It seems they could not bear to see one so low in life as Jesus was, doing things which they fancied were peculiar to that idol of their vanity, a glorious, triumphant, secular Messiah. Our Lord, therefore, having made this second trial with a view to see whether the Nazarenes would endure his ministry, and to show to the world that his not residing with them was owing to their stubbornness and wickedness, he left them, and visited the towns and villages in the neighbourhood where he expected to find a more favourable reception. Thus the unbelief of these Nazarenes obstructed Christ’s miracles, deprived them of his preaching, and caused him to withdraw a second time from their town. In which example the evil and punishment of mis-improving spiritual advantages, is clearly set forth before all who hear the gospel.”

Verse 3. Is not this the carpenter? The jews were bound to teach their children some trade, as no man could say what the vicissitudes of life might be. Hence Lightfoot cites the following passage from the Talmud. “It is incumbent on a father to circumcise his son, to redeem him, (by the half shekel) to teach him the law, and instruct him in some occupation.” Again: “Whosoever teacheth not his son a trade, teacheth him in fact to rob.”

Verses 4. - 6. See this curious subject explained, Matthew 13:55-58.

Verses 1-6. And he came into his own country, &c. — For an explanation of this paragraph, see the notes on Matthew 13:53-58. Is not this the carpenter’s son? — There can be no doubt that Jesus in his youth wrought with his supposed father Joseph. He could there do no mighty work — Not consistently with his wisdom and goodness; it being inconsistent with his wisdom to work miracles there, where he knew the prejudices of the people would certainly prevent any good effect they might otherwise have had in promoting the great end he had in view in coming into the world; and with his goodness, seeing that he well knew his countrymen would reject whatever evidence could be given them of his being the Messiah, or a divinely-commissioned teacher. And, therefore, to have given them greater evidence would only have increased their guilt and condemnation. And he marvelled because of their unbelief — He wondered at their perverseness in rejecting him upon such unreasonable grounds as the meanness of his parentage. It is justly observed here by Dr. Macknight, that “the Jews in general seem to have mistaken their own prophecies, when they expected the Messiah would exalt their nation to the highest pitch of wealth and power, for this was an end unworthy of so grand an interposition of Providence. When the eternal Son of God came down from heaven, he had something infinitely more noble in view: namely, that by suffering and dying he might destroy him who had the power of death; that by innumerable benefits he might overcome his enemies; that by the bands of truth he might restrain the rebellious motions of men’s wills; that by the sword of the Spirit he might slay the monsters of their lusts; and that by giving them the spiritual armour he might put them in a condition to fight for the incorruptible inheritance, and exalt them to the joyful possession of the riches and honours of immortality. Wherefore, as these characters of the Messiah were in a great measure unknown to the Jews, he who possessed them was not the object of their expectation. And, though he laid claim to their submission by the most stupendous miracles, instead of convincing them, these miracles made him who performed them obnoxious to the hottest resentment of that proud, covetous, sensual people. It seems they could not bear to see one so low in life as Jesus was, doing things which they fancied were peculiar to that idol of their vanity, a glorious, triumphant, secular Messiah. Our Lord, therefore, having made this second trial with a view to see whether the Nazarenes would endure his ministry, and to show to the world that his not residing with them was owing to their stubbornness and wickedness, he left them, and visited the towns and villages in the neighbourhood where he expected to find a more favourable reception. Thus the unbelief of these Nazarenes obstructed Christ’s miracles, deprived them of his preaching, and caused him to withdraw a second time from their town. In which example the evil and punishment of mis-improving spiritual advantages, is clearly set forth before all who hear the gospel.”

Ver. 4. A prophet is not without honour, but in his own country. “The fond adherence of a priest or a preacher to his own kindred and house, renders him but little service in his ministry. If he have faults, they are known there, and he becomes contemptible. If he have great talents, they excite envy, and he is opposed. If he makes himself familiar, he loses respect, by which his authority suffers; if he do not, he is counted proud, and is avoided. The property of an evangelical minister is to be, as it were, another Melchizedek, without country, without house, without relations, or to be as if he had none.” — QUESNEL.

V. 5. He could do no miracle there-Not consistently with his wisdom and goodness. It being inconsistent with his wisdom to work them there, where it could not promote his great end; and with his goodness, seeing he well knew his countrymen would reject whatever evidence could be given them. And therefore to have given them more evidence, would only have increased their damnation.

Verses 4. - 6. See this curious subject explained, Matthew 13:55-58.

Verses 1-6. And he came into his own country, &c. — For an explanation of this paragraph, see the notes on Matthew 13:53-58. Is not this the carpenter’s son? — There can be no doubt that Jesus in his youth wrought with his supposed father Joseph. He could there do no mighty work — Not consistently with his wisdom and goodness; it being inconsistent with his wisdom to work miracles there, where he knew the prejudices of the people would certainly prevent any good effect they might otherwise have had in promoting the great end he had in view in coming into the world; and with his goodness, seeing that he well knew his countrymen would reject whatever evidence could be given them of his being the Messiah, or a divinely-commissioned teacher. And, therefore, to have given them greater evidence would only have increased their guilt and condemnation. And he marvelled because of their unbelief — He wondered at their perverseness in rejecting him upon such unreasonable grounds as the meanness of his parentage. It is justly observed here by Dr. Macknight, that “the Jews in general seem to have mistaken their own prophecies, when they expected the Messiah would exalt their nation to the highest pitch of wealth and power, for this was an end unworthy of so grand an interposition of Providence. When the eternal Son of God came down from heaven, he had something infinitely more noble in view: namely, that by suffering and dying he might destroy him who had the power of death; that by innumerable benefits he might overcome his enemies; that by the bands of truth he might restrain the rebellious motions of men’s wills; that by the sword of the Spirit he might slay the monsters of their lusts; and that by giving them the spiritual armour he might put them in a condition to fight for the incorruptible inheritance, and exalt them to the joyful possession of the riches and honours of immortality. Wherefore, as these characters of the Messiah were in a great measure unknown to the Jews, he who possessed them was not the object of their expectation. And, though he laid claim to their submission by the most stupendous miracles, instead of convincing them, these miracles made him who performed them obnoxious to the hottest resentment of that proud, covetous, sensual people. It seems they could not bear to see one so low in life as Jesus was, doing things which they fancied were peculiar to that idol of their vanity, a glorious, triumphant, secular Messiah. Our Lord, therefore, having made this second trial with a view to see whether the Nazarenes would endure his ministry, and to show to the world that his not residing with them was owing to their stubbornness and wickedness, he left them, and visited the towns and villages in the neighbourhood where he expected to find a more favourable reception. Thus the unbelief of these Nazarenes obstructed Christ’s miracles, deprived them of his preaching, and caused him to withdraw a second time from their town. In which example the evil and punishment of mis-improving spiritual advantages, is clearly set forth before all who hear the gospel.”

V. 6. He marvelled-As man. As he was God, nothing was strange to him.

Verses 4. - 6. See this curious subject explained, Matthew 13:55-58.

Verses 1-6. And he came into his own country, &c. — For an explanation of this paragraph, see the notes on Matthew 13:53-58. Is not this the carpenter’s son? — There can be no doubt that Jesus in his youth wrought with his supposed father Joseph. He could there do no mighty work — Not consistently with his wisdom and goodness; it being inconsistent with his wisdom to work miracles there, where he knew the prejudices of the people would certainly prevent any good effect they might otherwise have had in promoting the great end he had in view in coming into the world; and with his goodness, seeing that he well knew his countrymen would reject whatever evidence could be given them of his being the Messiah, or a divinely-commissioned teacher. And, therefore, to have given them greater evidence would only have increased their guilt and condemnation. And he marvelled because of their unbelief — He wondered at their perverseness in rejecting him upon such unreasonable grounds as the meanness of his parentage. It is justly observed here by Dr. Macknight, that “the Jews in general seem to have mistaken their own prophecies, when they expected the Messiah would exalt their nation to the highest pitch of wealth and power, for this was an end unworthy of so grand an interposition of Providence. When the eternal Son of God came down from heaven, he had something infinitely more noble in view: namely, that by suffering and dying he might destroy him who had the power of death; that by innumerable benefits he might overcome his enemies; that by the bands of truth he might restrain the rebellious motions of men’s wills; that by the sword of the Spirit he might slay the monsters of their lusts; and that by giving them the spiritual armour he might put them in a condition to fight for the incorruptible inheritance, and exalt them to the joyful possession of the riches and honours of immortality. Wherefore, as these characters of the Messiah were in a great measure unknown to the Jews, he who possessed them was not the object of their expectation. And, though he laid claim to their submission by the most stupendous miracles, instead of convincing them, these miracles made him who performed them obnoxious to the hottest resentment of that proud, covetous, sensual people. It seems they could not bear to see one so low in life as Jesus was, doing things which they fancied were peculiar to that idol of their vanity, a glorious, triumphant, secular Messiah. Our Lord, therefore, having made this second trial with a view to see whether the Nazarenes would endure his ministry, and to show to the world that his not residing with them was owing to their stubbornness and wickedness, he left them, and visited the towns and villages in the neighbourhood where he expected to find a more favourable reception. Thus the unbelief of these Nazarenes obstructed Christ’s miracles, deprived them of his preaching, and caused him to withdraw a second time from their town. In which example the evil and punishment of mis-improving spiritual advantages, is clearly set forth before all who hear the gospel.”

V. 7. Matthew 10:1; Luke 9:1.

Verse 7. By two and two] That they might encourage and support each other; and to show that union among the ministers of the Gospel is essential to the promotion of the cause of truth. See Clarke on “Luke 10:1”.

Verse 7. He calleth unto him the twelve — While Jesus preached among the villages in the neighbourhood of Nazareth, he sent his twelve apostles through the several cities of Galilee, to proclaim that God was about to establish the kingdom of the Messiah, wherein he would be worshipped in spirit and in truth; and instead of all external rites and ceremonies, would accept nothing but repentance, faith, and sincere obedience. Moreover, to confirm their doctrine, he gave them power to work miracles of healing, which also would tend to procure them acceptance. See Luke 9:1, 2. By two and two — We may suppose that Matthew had an eye to this circumstance in the catalogue which he has given of the apostles; for, chapter 10:2-4, he has joined them together in pairs; very probably just as they were sent out now by their Master. Jesus ordered his disciples to go by two and two, doubtless that they might encourage each other in their work. The history of their election and commission is given, Matthew 10:1, &c.; where see the notes. But it seems they were not actually sent till now, when Jesus intended forthwith to enlarge the scene of his ministry. He, therefore, on this occasion renewed their powers, and repeated the principal things contained in the instructions formerly given.

Verses 7-11. Began to send them forth by two and two. — See notes on Matthew 10:1, &c.

V. 8. He commanded them to take nothing for their journey-That they might be always unincumbered, free, ready for motion. Save a staff only-He that had one might take it; but he that had not was not to provide one, Matthew 10:9. Luke 9:3.

Verse 8. A staff only] It is likely he desired them to take only one with every two, merely for the purpose of carrying any part of their clothes on, when they should be obliged to strip them off by reason of the heat; for walking staves, or things of this kind, were forbidden, see Matthew 10:10. But, probably, no more is designed than simply to state that they must not wait to make any provision for the journey, but go off just as they were, leaving the provision necessary in the present case to the care of Divine Providence. St. James is represented in ancient paintings, as carrying a gourd bottle on a STAFF across his shoulder.

Verses 8, 9. He commanded that they should take nothing for their journey — That they might be always unencumbered, free, ready for motion. Save a staff only — He that had one might take it; but he that had not, was not to provide one. No scrip, no bread — Our Lord intended by this mission to initiate them into their apostolic work. And it was, doubtless, an encouragement to them all their life after, to recollect the care which God took of them when they had left all they had, and went out quite unfurnished for such an expedition. In this view our Lord himself leads them to consider it, Luke 22:35, When I sent you forth without purse or scrip, lacked ye any thing? See the note on Matthew 10:9, 10; where the particular directions here given are explained at large.

8. A staff only — The caution in Matthew against two staves, is part of the prohibition against extra provision. Some have ridiculed this mode of reconciliation, as if contradictions in Scripture might be allowed in such minutiae. They might as well say that it was ridiculous for our Lord to allow one coat and forbid two.

Verses 7-11. Began to send them forth by two and two. — See notes on Matthew 10:1, &c.

V. 9. Be shod with sandals-As you usually are. Sandals were pieces of strong leather or wood, tied under the sole of the foot by thongs, something resembling modern clogs. The shoes which they are in St. Matthew forbidden to take, were a kind of short boots, reaching a little above the mid-leg, which were then commonly used in journeys. Our Lord intended by this mission to initiate them into their apostolic work. And it was doubtless an encouragement to them all their life after, to recollect the care which God took of them, when they had left all they had, and went out quite unfurnished for such an expedition. In this view our Lord himself leads them to consider it, Luke 22:35: When I sent you forth without purse or scrip, lacked ye any thing?

Verse 9. Shod with sandals] The sandal seems to have been similar to the Roman solea, which covered only the sole of the foot, and was fastened about the foot and ankle with straps. The sandal was originally a part of the woman’s dress; ancient authors represent them as worn only by women. In Matthew 10:10, the disciples are commanded to take no shoes, upodhmata, which word is nearly of the same import with sandalia, sandals; but, as our Lord intimates to them that they should be free from all useless incumbrances, that they might fulfil his orders with the utmost diligence and despatch, so we may suppose that the sandal was a lighter kind of wear than the shoe: and indeed the word sandal, which is mere Chaldee, ldns might be properly translated a light shoe; as it is compounded of ˆys sin, a shoe, (see Targum, Deuteronomy 25:9, 10,) and ld dal, thin, slender, or mean, as being made, not only lighter than the hypodema or shoe, but (probably) also of meaner materials. See many excellent observations on this subject in Martinius’s Etymolog. Lexicon, under the word Sandalium.

Verses 8, 9. He commanded that they should take nothing for their journey — That they might be always unencumbered, free, ready for motion. Save a staff only — He that had one might take it; but he that had not, was not to provide one. No scrip, no bread — Our Lord intended by this mission to initiate them into their apostolic work. And it was, doubtless, an encouragement to them all their life after, to recollect the care which God took of them when they had left all they had, and went out quite unfurnished for such an expedition. In this view our Lord himself leads them to consider it, Luke 22:35, When I sent you forth without purse or scrip, lacked ye any thing? See the note on Matthew 10:9, 10; where the particular directions here given are explained at large.

9. Be shod with sandals — They were to take no shoes, as being a special and more costly provision, but wear their ordinary sandals.

Verses 7-11. Began to send them forth by two and two. — See notes on Matthew 10:1, &c.

V. 10. Matthew 10:11; Luke 9:4.

Verses 10, 11. In what place soever ye enter — See these verses explained, Matthew 10:11-15.

10. There abide — As Luke more fully expresses it: “Go not from house to house.” On this Dr. Thomson remarks:

“The reason is very obvious to one acquainted with Oriental customs. When a stranger arrives in a village or an encampment, the neighbours, one after another, must invite him to eat with them. There is a strict etiquette about it, involving much ostentation and hypocrisy, and a failure in the due observance of this system of hospitality is violently resented, and often leads to alienations and feuds among neighbours. It also consumes much time, causes unusual distraction of mind, leads to levity, and every way counteracts the success of a spiritual mission.”

Verses 7-11. Began to send them forth by two and two. — See notes on Matthew 10:1, &c.

Verse 11. And whosoever shall not receive you] ~ov an topov mh dexhtai, whatsoever PLACE will not receive you: this is the reading of BL, four others, and the later Syriac in the margin.

Verily, &c.] All this clause is omitted in BCDL, two others, one Arabic, one Persic, Coptic, Armenian, Vulgate, and all the Itala but three. Mill and Beza approve of the omission, and Griesbach leaves it out of the text. It has probably been transferred here from Matthew 10:15. See this subject, from Mark 6:7-11, explained at large on Matthew 10:1-15.

Verses 10, 11. In what place soever ye enter — See these verses explained, Matthew 10:11-15.

Verses 7-11. Began to send them forth by two and two. — See notes on Matthew 10:1, &c.

V. 12. Luke 9:6.

Verses 12, 13. They went, and preached that men should repent — They went away and published everywhere the glad tidings of the approach of the Messiah’s kingdom, and exhorted men on that consideration to turn to God in true repentance, forsaking all their sins in temper, word, and work, and in all respects bringing forth fruits worthy of repentance. They cast out many devils, &c. — And did many other miracles. And anointed with oil many that were sick — Which St. James gives as a general direction, (chap. 5:11, 15,) adding those peremptory words, And the Lord shall heal him. He shall be restored to health: not by the natural efficacy of the oil, but by the supernatural blessing of God. And it seems, this was the great standing means of healing desperate diseases in the Christian Church, long before extreme unction was used or heard of, which bears scarcely any resemblance to it; the former being used only as a means of health; the latter, only when life is despaired of. It is not said how long they were out on this their first expedition; but it is probable they spent a considerable time in it, for Luke says, Luke 9:6, they departed, and went through the towns, preaching the gospel, and healing everywhere.

Verse 12. That men should repent. — Thus the preaching of John the Baptist, of our Lord himself, and of his apostles now sent forth on an extensive mission through the towns and cities of the Jews, was in substance the same. All announced the approach of the kingdom of God, the commencement of Messiah’s saving reign; but all enjoy repentance as a preparation for it; to the humble and penitent only are the promises of salvation made, and to none but those who are consciously sick of sin can our Saviour prove a physician. The doctrine of repentance is as essential a part of true evangelical preaching now as it was then, and it will remain so to the end of time. He is not a true minister of Christ who speaks only of pardon and salvation: he must speak previously of men’s guilt and danger, and urge the consideration of that upon them until they feel it; or in vain will he dwell upon the gracious offices of Christ, and the provisions of the covenant of grace.

V. 13. They anointed with oil many that were sick-Which St. James gives as a general direction, James 5:14, 15, adding those peremptory words,

And the Lord shall heal him-He shall be restored to health: not by the natural efficacy of the oil, but by the supernatural blessing of God. And it seems this was the great standing means of healing, desperate diseases in the Christian Church, long before extreme unction was used or heard of, which bears scarce any resemblance to it; the former being used only as a means of health; the latter only when life is despaired of.

Verse 13. Anointed with oil many that were sick] This is only spoken of here, and in James 5:14. This ceremony was in great use among the Jews; and in certain cases it might be profitable. But in the cases mentioned here, which were merely miraculous, it could avail no more of itself than the imposition of hands. It was used symbolically, as an emblem of that ease, comfort, and joy, which they prayed God to impart to the sick. For various examples of its use among the Jews, see Lightfoot and Wetstein on this place.

Verses 12, 13. They went, and preached that men should repent — They went away and published everywhere the glad tidings of the approach of the Messiah’s kingdom, and exhorted men on that consideration to turn to God in true repentance, forsaking all their sins in temper, word, and work, and in all respects bringing forth fruits worthy of repentance. They cast out many devils, &c. — And did many other miracles. And anointed with oil many that were sick — Which St. James gives as a general direction, (chap. 5:11, 15,) adding those peremptory words, And the Lord shall heal him. He shall be restored to health: not by the natural efficacy of the oil, but by the supernatural blessing of God. And it seems, this was the great standing means of healing desperate diseases in the Christian Church, long before extreme unction was used or heard of, which bears scarcely any resemblance to it; the former being used only as a means of health; the latter, only when life is despaired of. It is not said how long they were out on this their first expedition; but it is probable they spent a considerable time in it, for Luke says, Luke 9:6, they departed, and went through the towns, preaching the gospel, and healing everywhere.

13. Anointed with oil many that were sick — See note on Matthew 6:17. Oil bore the same symbolic relation to the restoration of health of body and soul in these miracles that water did to spiritual purification of body and soul in baptism. Hence, in James 5:14, the elders in their miraculous cures were to anoint the sick with prayer. The Jews had the custom of anointing the sick with incantations.

Verse 13. Anointed with oil. — Although various vegetable oils were used medicinally, it is not probable that the apostles used oil for the recovery of the sick persons. To be sure, if they applied it indiscriminately in all the complaints they met with, that would show that the cures could not arise from the natural virtue of the oil, which is not suitable to every complaint; but from the special force and efficacy given to it by God. It is, however, more probable that the oil was used symbolically. It was the emblem of gladness; and the outward sign of joy suitably expressed the delightful emotions of those who were healed in a moment, by the power of “the name” of Jesus, from the most torturing and depressing maladies. The papistical doctrine of extreme unction has no support from this passage. It does not indeed appear that the apostles, in anointing the sick, acted under the command of Christ, or that this was a religious rite at all. It was, most probably, the usual emblematical method of expressing joy upon receiving any particular blessing from God. But if it could be proved to have been an authorized religious rite as to the apostles in the miraculous cure of diseases, it is no precedent for us, who have not these powers, and it would therefore be absurd to use the sign without possessing the means of giving it import by realizing its meaning. But extreme unction is, by the confession of the papists themselves, an essentially different rite. It is not given for healing; it is postponed until there is no hope of life; and is an absurd and senseless anointing unto DEATH, which neither as a symbol, nor as a means of benefit, bears any resemblance to the unction mentioned in the text, and in the Epistle of St. James, or that practised by the primitive Christians.

V. 14. Matthew 14:1; Luke 9:7.

Verse 14. And king Herod heard?] thn akihn aotou, his fame, is added by KM, fifteen others, and in the margin of several. It seems necessary to complete the sense.

Verses 14-16. And King Herod (the tetrarch; see notes on Matthew 2:1, and 14:1) heard of him — While the apostles were making their circuit about the country, proclaiming everywhere the glories of their great Master, and working miracles in his name, information concerning him and his marvellous works came to the ears of King Herod; for his name was spread abroad — And reached many places far more distant than the court of Herod, Matthew 4:24, 25. And he said, that John the Baptist was risen from the dead — This his own guilty conscience suggested, and he could not forbear speaking of it to those that were about him. Others said, That it is Elias; and others, That it is a prophet — It is easy to account for the opinion of those who, upon Christ’s appearing in this part of the country, began to take notice of his miracles, and, being struck with them, imagined that he was Elias, or one of the prophets. For they expected that Elias would actually descend from heaven, and usher in the Messiah, Matthew 16:14; and that one of the prophets was to be raised from the dead for the same end. But when Herod heard thereof — Of their various judgments concerning Jesus; he still said, It is John, whom I beheaded, &c. — The suggestions of his guilty conscience were too powerful to be removed by the flattery of his servants; and he persevered in affirming that it was certainly John whom he had beheaded, and that he was risen from the dead.

Ver. 14. Herod heard of him, for his name was spread abroad. Josephus, by giving John the highest character, as a virtuous man and a prophet, confirms all that the four evangelists have said of him. The day of Herod from this time was dark, and his end without honour. St. Mark, following St. Matthew, Mark 14:1, 2, adds many other circumstances.

§ 61. — HEROD HEARS OF JESUS AND DESIRES TO SEE HIM, 14-16. (See notes on Matthew 14:1, 2.)

14. King Herod — Mark calls Herod king here in compliance with popular custom; yet his true title of tetrarch is more accurately given by Matthew and Luke.

§ 60. — DEATH OF JOHN THE BAPTIST, 21-29.

(See notes on Matthew 14:6-12.)

§ 62. — THE TWELVE RETURN, 30, 31.

(Compare Luke 9:10.)

See note on Matthew 14:13; and the introductory note to Matthew 14. § 63. — FIVE THOUSAND FED, 32-44.

(See notes on Matthew 14:13-21)

Verse 14. And King Herod heard of him, &c. — See the notes on Matthew 14:1, &c.

V. 15. A prophet, as one of the prophets-Not inferior to one of the ancient prophets.

Verse 15. OR, as one of the prophets.] h, or, is omitted by ABCEGHKLMS-BHV, and one hundred others, Syriac, all the Arabic, all the Persic, Coptic, Æthiopic, Gothic, Slavonic, Vulgate, two Itala, Origen, Victor, and Theophylact. Bengel, Wetstein, and Griesbach leave it out of the text: the omission of it mends the sense much.

Verses 14-16. And King Herod (the tetrarch; see notes on Matthew 2:1, and 14:1) heard of him — While the apostles were making their circuit about the country, proclaiming everywhere the glories of their great Master, and working miracles in his name, information concerning him and his marvellous works came to the ears of King Herod; for his name was spread abroad — And reached many places far more distant than the court of Herod, Matthew 4:24, 25. And he said, that John the Baptist was risen from the dead — This his own guilty conscience suggested, and he could not forbear speaking of it to those that were about him. Others said, That it is Elias; and others, That it is a prophet — It is easy to account for the opinion of those who, upon Christ’s appearing in this part of the country, began to take notice of his miracles, and, being struck with them, imagined that he was Elias, or one of the prophets. For they expected that Elias would actually descend from heaven, and usher in the Messiah, Matthew 16:14; and that one of the prophets was to be raised from the dead for the same end. But when Herod heard thereof — Of their various judgments concerning Jesus; he still said, It is John, whom I beheaded, &c. — The suggestions of his guilty conscience were too powerful to be removed by the flattery of his servants; and he persevered in affirming that it was certainly John whom he had beheaded, and that he was risen from the dead.

§ 61. — HEROD HEARS OF JESUS AND DESIRES TO SEE HIM, 14-16. (See notes on Matthew 14:1, 2.)

14. King Herod — Mark calls Herod king here in compliance with popular custom; yet his true title of tetrarch is more accurately given by Matthew and Luke.

§ 60. — DEATH OF JOHN THE BAPTIST, 21-29.

(See notes on Matthew 14:6-12.)

§ 62. — THE TWELVE RETURN, 30, 31.

(Compare Luke 9:10.)

See note on Matthew 14:13; and the introductory note to Matthew 14. § 63. — FIVE THOUSAND FED, 32-44.

(See notes on Matthew 14:13-21)

V. 16. But Herod hearing thereof-Of their various judgments concerning him, still said, It is John.

Verses 14-16. And King Herod (the tetrarch; see notes on Matthew 2:1, and 14:1) heard of him — While the apostles were making their circuit about the country, proclaiming everywhere the glories of their great Master, and working miracles in his name, information concerning him and his marvellous works came to the ears of King Herod; for his name was spread abroad — And reached many places far more distant than the court of Herod, Matthew 4:24, 25. And he said, that John the Baptist was risen from the dead — This his own guilty conscience suggested, and he could not forbear speaking of it to those that were about him. Others said, That it is Elias; and others, That it is a prophet — It is easy to account for the opinion of those who, upon Christ’s appearing in this part of the country, began to take notice of his miracles, and, being struck with them, imagined that he was Elias, or one of the prophets. For they expected that Elias would actually descend from heaven, and usher in the Messiah, Matthew 16:14; and that one of the prophets was to be raised from the dead for the same end. But when Herod heard thereof — Of their various judgments concerning Jesus; he still said, It is John, whom I beheaded, &c. — The suggestions of his guilty conscience were too powerful to be removed by the flattery of his servants; and he persevered in affirming that it was certainly John whom he had beheaded, and that he was risen from the dead.

§ 61. — HEROD HEARS OF JESUS AND DESIRES TO SEE HIM, 14-16. (See notes on Matthew 14:1, 2.)

14. King Herod — Mark calls Herod king here in compliance with popular custom; yet his true title of tetrarch is more accurately given by Matthew and Luke.

§ 60. — DEATH OF JOHN THE BAPTIST, 21-29.

(See notes on Matthew 14:6-12.)

§ 62. — THE TWELVE RETURN, 30, 31.

(Compare Luke 9:10.)

See note on Matthew 14:13; and the introductory note to Matthew 14. § 63. — FIVE THOUSAND FED, 32-44.

(See notes on Matthew 14:13-21)

Verses 17-26. For Herod had laid hold on John, &c. — See the note on Matthew 14:3-7. Herodias had a quarrel against him — This princess was the granddaughter of Herod the Great, by his son Aristobulus, and had formerly been married to her uncle Philip, the son of her grandfather, by Mariamne, and brother to Herod the tetrarch. Some time after that marriage this Herod, happening in his way to Rome to lodge at his brother’s house, fell passionately in love with Herodias, and on his return made offers to her; which she accepted, deserting her husband, who was only a private person, that she might share with the tetrarch in the honours of a crown. On the other hand, he, to make way for her, divorced his wife, the daughter of Aretas, king of Arabia. Wherefore both parties being guilty of incest as well as adultery, they were reproved by the Baptist, with a courage highly becoming the messenger of God. For though he had experienced the advantage of the tetrarch’s friendship, he was not afraid to displease him when his duty required it. This freedom Herod resented to such a degree, that he laid his monitor in irons. But if Herod’s resentment of the liberty which John took with him was great, that of Herodias was much greater. The crime she was guilty of being odious, she could not bear to have it named, and far less reproved. She was, therefore, enraged to the highest pitch, and nothing less than the Baptist’s head would satisfy her: and ever since he had offended her, she had been plotting against his life, but had not yet been able to get her purpose accomplished. For Herod feared John — Great and powerful as the king was, he stood in awe of John, though in low life, and for a while durst not attempt any thing against him; knowing that he was a just man and holy — Such force has virtue sometimes upon the minds of the highest offenders! And observed him — Or rather, preserved, or protected him, (as sunethrei, it seems, should rather be rendered) namely, against all the malice and contrivances of Herodias. And when he heard him — Probably sending for him occasionally; he did many things — Recommended by him; and heard him gladly — Delusive pleasure, while he continued in the practice of known sin! Thus it often happens that they who do not truly fear God and turn to him, will go certain lengths in obedience to his commandments, provided something be remitted to them by way of indulgence. But when they are more straitly pressed, throwing off the yoke, they not only become obstinate but furious, which shows us, that no man has any reason to be satisfied with his conduct because he obeys many of the divine laws, unless he has learned to subject himself to God in every respect, and without exception. When a convenient day was come — Convenient for her purpose; that Herod made a supper for his lords, high captains, and chief estates — Greek, toiv ciliarcoiv kai toiv prwtoiv, the tribunes (or commanders of one thousand men each) and principal men of Galilee: that is, to the great men of the court, the army, and the province. When the daughter of Herodias came in and danced — See notes on Matthew 14:6-12. For his oath’s sake, and for their sakes which sat with him, he would not reject her — Herod’s honour was like the conscience of the chief priests, Matthew 27:6. To shed innocent blood wounded neither the one nor the other!

Verses 17-26. For Herod had laid hold on John, &c. — See the note on Matthew 14:3-7. Herodias had a quarrel against him — This princess was the granddaughter of Herod the Great, by his son Aristobulus, and had formerly been married to her uncle Philip, the son of her grandfather, by Mariamne, and brother to Herod the tetrarch. Some time after that marriage this Herod, happening in his way to Rome to lodge at his brother’s house, fell passionately in love with Herodias, and on his return made offers to her; which she accepted, deserting her husband, who was only a private person, that she might share with the tetrarch in the honours of a crown. On the other hand, he, to make way for her, divorced his wife, the daughter of Aretas, king of Arabia. Wherefore both parties being guilty of incest as well as adultery, they were reproved by the Baptist, with a courage highly becoming the messenger of God. For though he had experienced the advantage of the tetrarch’s friendship, he was not afraid to displease him when his duty required it. This freedom Herod resented to such a degree, that he laid his monitor in irons. But if Herod’s resentment of the liberty which John took with him was great, that of Herodias was much greater. The crime she was guilty of being odious, she could not bear to have it named, and far less reproved. She was, therefore, enraged to the highest pitch, and nothing less than the Baptist’s head would satisfy her: and ever since he had offended her, she had been plotting against his life, but had not yet been able to get her purpose accomplished. For Herod feared John — Great and powerful as the king was, he stood in awe of John, though in low life, and for a while durst not attempt any thing against him; knowing that he was a just man and holy — Such force has virtue sometimes upon the minds of the highest offenders! And observed him — Or rather, preserved, or protected him, (as sunethrei, it seems, should rather be rendered) namely, against all the malice and contrivances of Herodias. And when he heard him — Probably sending for him occasionally; he did many things — Recommended by him; and heard him gladly — Delusive pleasure, while he continued in the practice of known sin! Thus it often happens that they who do not truly fear God and turn to him, will go certain lengths in obedience to his commandments, provided something be remitted to them by way of indulgence. But when they are more straitly pressed, throwing off the yoke, they not only become obstinate but furious, which shows us, that no man has any reason to be satisfied with his conduct because he obeys many of the divine laws, unless he has learned to subject himself to God in every respect, and without exception. When a convenient day was come — Convenient for her purpose; that Herod made a supper for his lords, high captains, and chief estates — Greek, toiv ciliarcoiv kai toiv prwtoiv, the tribunes (or commanders of one thousand men each) and principal men of Galilee: that is, to the great men of the court, the army, and the province. When the daughter of Herodias came in and danced — See notes on Matthew 14:6-12. For his oath’s sake, and for their sakes which sat with him, he would not reject her — Herod’s honour was like the conscience of the chief priests, Matthew 27:6. To shed innocent blood wounded neither the one nor the other!

Verse 19. Would have killed] ezhtei, SOUGHT to kill him. C and five of the Itala.

See the whole of this account, from Mark 6:17-29, explained on Matthew 14:2-12.

Verses 17-26. For Herod had laid hold on John, &c. — See the note on Matthew 14:3-7. Herodias had a quarrel against him — This princess was the granddaughter of Herod the Great, by his son Aristobulus, and had formerly been married to her uncle Philip, the son of her grandfather, by Mariamne, and brother to Herod the tetrarch. Some time after that marriage this Herod, happening in his way to Rome to lodge at his brother’s house, fell passionately in love with Herodias, and on his return made offers to her; which she accepted, deserting her husband, who was only a private person, that she might share with the tetrarch in the honours of a crown. On the other hand, he, to make way for her, divorced his wife, the daughter of Aretas, king of Arabia. Wherefore both parties being guilty of incest as well as adultery, they were reproved by the Baptist, with a courage highly becoming the messenger of God. For though he had experienced the advantage of the tetrarch’s friendship, he was not afraid to displease him when his duty required it. This freedom Herod resented to such a degree, that he laid his monitor in irons. But if Herod’s resentment of the liberty which John took with him was great, that of Herodias was much greater. The crime she was guilty of being odious, she could not bear to have it named, and far less reproved. She was, therefore, enraged to the highest pitch, and nothing less than the Baptist’s head would satisfy her: and ever since he had offended her, she had been plotting against his life, but had not yet been able to get her purpose accomplished. For Herod feared John — Great and powerful as the king was, he stood in awe of John, though in low life, and for a while durst not attempt any thing against him; knowing that he was a just man and holy — Such force has virtue sometimes upon the minds of the highest offenders! And observed him — Or rather, preserved, or protected him, (as sunethrei, it seems, should rather be rendered) namely, against all the malice and contrivances of Herodias. And when he heard him — Probably sending for him occasionally; he did many things — Recommended by him; and heard him gladly — Delusive pleasure, while he continued in the practice of known sin! Thus it often happens that they who do not truly fear God and turn to him, will go certain lengths in obedience to his commandments, provided something be remitted to them by way of indulgence. But when they are more straitly pressed, throwing off the yoke, they not only become obstinate but furious, which shows us, that no man has any reason to be satisfied with his conduct because he obeys many of the divine laws, unless he has learned to subject himself to God in every respect, and without exception. When a convenient day was come — Convenient for her purpose; that Herod made a supper for his lords, high captains, and chief estates — Greek, toiv ciliarcoiv kai toiv prwtoiv, the tribunes (or commanders of one thousand men each) and principal men of Galilee: that is, to the great men of the court, the army, and the province. When the daughter of Herodias came in and danced — See notes on Matthew 14:6-12. For his oath’s sake, and for their sakes which sat with him, he would not reject her — Herod’s honour was like the conscience of the chief priests, Matthew 27:6. To shed innocent blood wounded neither the one nor the other!

V. 20. And preserved him-Against all the malice and contrivances of Herodias.

And when he heard him-Probably sending for him, at times, during his imprisonment, which continued a year and a half.

He heard him gladly-Delusive joy! While Herodias lay in his bosom.

Verses 17-26. For Herod had laid hold on John, &c. — See the note on Matthew 14:3-7. Herodias had a quarrel against him — This princess was the granddaughter of Herod the Great, by his son Aristobulus, and had formerly been married to her uncle Philip, the son of her grandfather, by Mariamne, and brother to Herod the tetrarch. Some time after that marriage this Herod, happening in his way to Rome to lodge at his brother’s house, fell passionately in love with Herodias, and on his return made offers to her; which she accepted, deserting her husband, who was only a private person, that she might share with the tetrarch in the honours of a crown. On the other hand, he, to make way for her, divorced his wife, the daughter of Aretas, king of Arabia. Wherefore both parties being guilty of incest as well as adultery, they were reproved by the Baptist, with a courage highly becoming the messenger of God. For though he had experienced the advantage of the tetrarch’s friendship, he was not afraid to displease him when his duty required it. This freedom Herod resented to such a degree, that he laid his monitor in irons. But if Herod’s resentment of the liberty which John took with him was great, that of Herodias was much greater. The crime she was guilty of being odious, she could not bear to have it named, and far less reproved. She was, therefore, enraged to the highest pitch, and nothing less than the Baptist’s head would satisfy her: and ever since he had offended her, she had been plotting against his life, but had not yet been able to get her purpose accomplished. For Herod feared John — Great and powerful as the king was, he stood in awe of John, though in low life, and for a while durst not attempt any thing against him; knowing that he was a just man and holy — Such force has virtue sometimes upon the minds of the highest offenders! And observed him — Or rather, preserved, or protected him, (as sunethrei, it seems, should rather be rendered) namely, against all the malice and contrivances of Herodias. And when he heard him — Probably sending for him occasionally; he did many things — Recommended by him; and heard him gladly — Delusive pleasure, while he continued in the practice of known sin! Thus it often happens that they who do not truly fear God and turn to him, will go certain lengths in obedience to his commandments, provided something be remitted to them by way of indulgence. But when they are more straitly pressed, throwing off the yoke, they not only become obstinate but furious, which shows us, that no man has any reason to be satisfied with his conduct because he obeys many of the divine laws, unless he has learned to subject himself to God in every respect, and without exception. When a convenient day was come — Convenient for her purpose; that Herod made a supper for his lords, high captains, and chief estates — Greek, toiv ciliarcoiv kai toiv prwtoiv, the tribunes (or commanders of one thousand men each) and principal men of Galilee: that is, to the great men of the court, the army, and the province. When the daughter of Herodias came in and danced — See notes on Matthew 14:6-12. For his oath’s sake, and for their sakes which sat with him, he would not reject her — Herod’s honour was like the conscience of the chief priests, Matthew 27:6. To shed innocent blood wounded neither the one nor the other!

Verse 20. Feared John. — He revered him for his eminent sanctity, and observed him; either he had regarded his advices formerly, or, which is the more probable sense, he had guarded him from injury and persecution. — These verbs are all, as Grotius observes, to be understood in the plusquam perfect, as frequent with the Hebrews and Hellenists. It was this reverence of Herod for John which had prevented Herodias from previously compassing his death. On account of his having spoken plainly to Herod on the unlawfulness of his marriage with Herodias, she had a quarrel against him, she was violently angry with him, and would have killed him, but she could not. She could not prevail upon Herod to put him to death; and so she resolved upon accomplishing that by stratagem which she had failed to accomplish by direct entreaty.

V. 21. A convenient day-Convenient for her purpose. His lords, captains, and principal men of Galilee-The great men of the court, the army, and the province.

Verse 21. Lords] megistasin, probably governors of particular districts. High captains] ciliarcoiv; literally, chiefs or captains over a thousand men, military chiefs.

Chief estates] prwtoiv; probably such as might be called nobles by title only, having no office civil or military; probably magistrates. See KYPKE an the place.

Verses 17-26. For Herod had laid hold on John, &c. — See the note on Matthew 14:3-7. Herodias had a quarrel against him — This princess was the granddaughter of Herod the Great, by his son Aristobulus, and had formerly been married to her uncle Philip, the son of her grandfather, by Mariamne, and brother to Herod the tetrarch. Some time after that marriage this Herod, happening in his way to Rome to lodge at his brother’s house, fell passionately in love with Herodias, and on his return made offers to her; which she accepted, deserting her husband, who was only a private person, that she might share with the tetrarch in the honours of a crown. On the other hand, he, to make way for her, divorced his wife, the daughter of Aretas, king of Arabia. Wherefore both parties being guilty of incest as well as adultery, they were reproved by the Baptist, with a courage highly becoming the messenger of God. For though he had experienced the advantage of the tetrarch’s friendship, he was not afraid to displease him when his duty required it. This freedom Herod resented to such a degree, that he laid his monitor in irons. But if Herod’s resentment of the liberty which John took with him was great, that of Herodias was much greater. The crime she was guilty of being odious, she could not bear to have it named, and far less reproved. She was, therefore, enraged to the highest pitch, and nothing less than the Baptist’s head would satisfy her: and ever since he had offended her, she had been plotting against his life, but had not yet been able to get her purpose accomplished. For Herod feared John — Great and powerful as the king was, he stood in awe of John, though in low life, and for a while durst not attempt any thing against him; knowing that he was a just man and holy — Such force has virtue sometimes upon the minds of the highest offenders! And observed him — Or rather, preserved, or protected him, (as sunethrei, it seems, should rather be rendered) namely, against all the malice and contrivances of Herodias. And when he heard him — Probably sending for him occasionally; he did many things — Recommended by him; and heard him gladly — Delusive pleasure, while he continued in the practice of known sin! Thus it often happens that they who do not truly fear God and turn to him, will go certain lengths in obedience to his commandments, provided something be remitted to them by way of indulgence. But when they are more straitly pressed, throwing off the yoke, they not only become obstinate but furious, which shows us, that no man has any reason to be satisfied with his conduct because he obeys many of the divine laws, unless he has learned to subject himself to God in every respect, and without exception. When a convenient day was come — Convenient for her purpose; that Herod made a supper for his lords, high captains, and chief estates — Greek, toiv ciliarcoiv kai toiv prwtoiv, the tribunes (or commanders of one thousand men each) and principal men of Galilee: that is, to the great men of the court, the army, and the province. When the daughter of Herodias came in and danced — See notes on Matthew 14:6-12. For his oath’s sake, and for their sakes which sat with him, he would not reject her — Herod’s honour was like the conscience of the chief priests, Matthew 27:6. To shed innocent blood wounded neither the one nor the other!

Verse 21. A convenient day. — Hmeoa eukairov, a leisure or vacant day, that is, a festival: but the sense of convenient or opportune is perhaps to be preferred, as marking a design on the part of Herodias, to accomplish her wicked project on Herod’s birthday; so that the dancing of her daughter, and Herod’s entanglement in a rash vow, were less accidents of which she promptly availed herself, than parts of the plot previously laid, and foreseen as probable consequences. But see the notes on Matthew 14:6-12.

Verses 17-26. For Herod had laid hold on John, &c. — See the note on Matthew 14:3-7. Herodias had a quarrel against him — This princess was the granddaughter of Herod the Great, by his son Aristobulus, and had formerly been married to her uncle Philip, the son of her grandfather, by Mariamne, and brother to Herod the tetrarch. Some time after that marriage this Herod, happening in his way to Rome to lodge at his brother’s house, fell passionately in love with Herodias, and on his return made offers to her; which she accepted, deserting her husband, who was only a private person, that she might share with the tetrarch in the honours of a crown. On the other hand, he, to make way for her, divorced his wife, the daughter of Aretas, king of Arabia. Wherefore both parties being guilty of incest as well as adultery, they were reproved by the Baptist, with a courage highly becoming the messenger of God. For though he had experienced the advantage of the tetrarch’s friendship, he was not afraid to displease him when his duty required it. This freedom Herod resented to such a degree, that he laid his monitor in irons. But if Herod’s resentment of the liberty which John took with him was great, that of Herodias was much greater. The crime she was guilty of being odious, she could not bear to have it named, and far less reproved. She was, therefore, enraged to the highest pitch, and nothing less than the Baptist’s head would satisfy her: and ever since he had offended her, she had been plotting against his life, but had not yet been able to get her purpose accomplished. For Herod feared John — Great and powerful as the king was, he stood in awe of John, though in low life, and for a while durst not attempt any thing against him; knowing that he was a just man and holy — Such force has virtue sometimes upon the minds of the highest offenders! And observed him — Or rather, preserved, or protected him, (as sunethrei, it seems, should rather be rendered) namely, against all the malice and contrivances of Herodias. And when he heard him — Probably sending for him occasionally; he did many things — Recommended by him; and heard him gladly — Delusive pleasure, while he continued in the practice of known sin! Thus it often happens that they who do not truly fear God and turn to him, will go certain lengths in obedience to his commandments, provided something be remitted to them by way of indulgence. But when they are more straitly pressed, throwing off the yoke, they not only become obstinate but furious, which shows us, that no man has any reason to be satisfied with his conduct because he obeys many of the divine laws, unless he has learned to subject himself to God in every respect, and without exception. When a convenient day was come — Convenient for her purpose; that Herod made a supper for his lords, high captains, and chief estates — Greek, toiv ciliarcoiv kai toiv prwtoiv, the tribunes (or commanders of one thousand men each) and principal men of Galilee: that is, to the great men of the court, the army, and the province. When the daughter of Herodias came in and danced — See notes on Matthew 14:6-12. For his oath’s sake, and for their sakes which sat with him, he would not reject her — Herod’s honour was like the conscience of the chief priests, Matthew 27:6. To shed innocent blood wounded neither the one nor the other!

V. 23. To the half of my kingdom-A proverbial expression.

Verse 23. Unto the half of my kingdom.] A noble price for a dance! This extravagance in favour of female dancers has the fullest scope in the east, even to the present day. M. Anquetil du Perron, in the preliminary discourse to his Zend Avesta, p. 344 and 345, gives a particular account of the dancers at Surat. This account cannot be transcribed in a comment on the Gospel of God, however illustrative it might be of the conduct of Herodias and her daughter Salome: it is too abominable for a place here. He observes, that the rich vie with each other in the presents they make to the dancing girls of money and jewels; and that persons of opulence have even ruined themselves by the presents they made to those victims of debauch. He mentions a remarkable case, which may throw light on this passage: “That the dancer Laal-koner gained such a complete ascendancy over the Mogul Emperor Maaz-eddin, that he made her joint governess of the empire with himself.”

Verses 17-26. For Herod had laid hold on John, &c. — See the note on Matthew 14:3-7. Herodias had a quarrel against him — This princess was the granddaughter of Herod the Great, by his son Aristobulus, and had formerly been married to her uncle Philip, the son of her grandfather, by Mariamne, and brother to Herod the tetrarch. Some time after that marriage this Herod, happening in his way to Rome to lodge at his brother’s house, fell passionately in love with Herodias, and on his return made offers to her; which she accepted, deserting her husband, who was only a private person, that she might share with the tetrarch in the honours of a crown. On the other hand, he, to make way for her, divorced his wife, the daughter of Aretas, king of Arabia. Wherefore both parties being guilty of incest as well as adultery, they were reproved by the Baptist, with a courage highly becoming the messenger of God. For though he had experienced the advantage of the tetrarch’s friendship, he was not afraid to displease him when his duty required it. This freedom Herod resented to such a degree, that he laid his monitor in irons. But if Herod’s resentment of the liberty which John took with him was great, that of Herodias was much greater. The crime she was guilty of being odious, she could not bear to have it named, and far less reproved. She was, therefore, enraged to the highest pitch, and nothing less than the Baptist’s head would satisfy her: and ever since he had offended her, she had been plotting against his life, but had not yet been able to get her purpose accomplished. For Herod feared John — Great and powerful as the king was, he stood in awe of John, though in low life, and for a while durst not attempt any thing against him; knowing that he was a just man and holy — Such force has virtue sometimes upon the minds of the highest offenders! And observed him — Or rather, preserved, or protected him, (as sunethrei, it seems, should rather be rendered) namely, against all the malice and contrivances of Herodias. And when he heard him — Probably sending for him occasionally; he did many things — Recommended by him; and heard him gladly — Delusive pleasure, while he continued in the practice of known sin! Thus it often happens that they who do not truly fear God and turn to him, will go certain lengths in obedience to his commandments, provided something be remitted to them by way of indulgence. But when they are more straitly pressed, throwing off the yoke, they not only become obstinate but furious, which shows us, that no man has any reason to be satisfied with his conduct because he obeys many of the divine laws, unless he has learned to subject himself to God in every respect, and without exception. When a convenient day was come — Convenient for her purpose; that Herod made a supper for his lords, high captains, and chief estates — Greek, toiv ciliarcoiv kai toiv prwtoiv, the tribunes (or commanders of one thousand men each) and principal men of Galilee: that is, to the great men of the court, the army, and the province. When the daughter of Herodias came in and danced — See notes on Matthew 14:6-12. For his oath’s sake, and for their sakes which sat with him, he would not reject her — Herod’s honour was like the conscience of the chief priests, Matthew 27:6. To shed innocent blood wounded neither the one nor the other!

Verses 17-26. For Herod had laid hold on John, &c. — See the note on Matthew 14:3-7. Herodias had a quarrel against him — This princess was the granddaughter of Herod the Great, by his son Aristobulus, and had formerly been married to her uncle Philip, the son of her grandfather, by Mariamne, and brother to Herod the tetrarch. Some time after that marriage this Herod, happening in his way to Rome to lodge at his brother’s house, fell passionately in love with Herodias, and on his return made offers to her; which she accepted, deserting her husband, who was only a private person, that she might share with the tetrarch in the honours of a crown. On the other hand, he, to make way for her, divorced his wife, the daughter of Aretas, king of Arabia. Wherefore both parties being guilty of incest as well as adultery, they were reproved by the Baptist, with a courage highly becoming the messenger of God. For though he had experienced the advantage of the tetrarch’s friendship, he was not afraid to displease him when his duty required it. This freedom Herod resented to such a degree, that he laid his monitor in irons. But if Herod’s resentment of the liberty which John took with him was great, that of Herodias was much greater. The crime she was guilty of being odious, she could not bear to have it named, and far less reproved. She was, therefore, enraged to the highest pitch, and nothing less than the Baptist’s head would satisfy her: and ever since he had offended her, she had been plotting against his life, but had not yet been able to get her purpose accomplished. For Herod feared John — Great and powerful as the king was, he stood in awe of John, though in low life, and for a while durst not attempt any thing against him; knowing that he was a just man and holy — Such force has virtue sometimes upon the minds of the highest offenders! And observed him — Or rather, preserved, or protected him, (as sunethrei, it seems, should rather be rendered) namely, against all the malice and contrivances of Herodias. And when he heard him — Probably sending for him occasionally; he did many things — Recommended by him; and heard him gladly — Delusive pleasure, while he continued in the practice of known sin! Thus it often happens that they who do not truly fear God and turn to him, will go certain lengths in obedience to his commandments, provided something be remitted to them by way of indulgence. But when they are more straitly pressed, throwing off the yoke, they not only become obstinate but furious, which shows us, that no man has any reason to be satisfied with his conduct because he obeys many of the divine laws, unless he has learned to subject himself to God in every respect, and without exception. When a convenient day was come — Convenient for her purpose; that Herod made a supper for his lords, high captains, and chief estates — Greek, toiv ciliarcoiv kai toiv prwtoiv, the tribunes (or commanders of one thousand men each) and principal men of Galilee: that is, to the great men of the court, the army, and the province. When the daughter of Herodias came in and danced — See notes on Matthew 14:6-12. For his oath’s sake, and for their sakes which sat with him, he would not reject her — Herod’s honour was like the conscience of the chief priests, Matthew 27:6. To shed innocent blood wounded neither the one nor the other!

Verses 17-26. For Herod had laid hold on John, &c. — See the note on Matthew 14:3-7. Herodias had a quarrel against him — This princess was the granddaughter of Herod the Great, by his son Aristobulus, and had formerly been married to her uncle Philip, the son of her grandfather, by Mariamne, and brother to Herod the tetrarch. Some time after that marriage this Herod, happening in his way to Rome to lodge at his brother’s house, fell passionately in love with Herodias, and on his return made offers to her; which she accepted, deserting her husband, who was only a private person, that she might share with the tetrarch in the honours of a crown. On the other hand, he, to make way for her, divorced his wife, the daughter of Aretas, king of Arabia. Wherefore both parties being guilty of incest as well as adultery, they were reproved by the Baptist, with a courage highly becoming the messenger of God. For though he had experienced the advantage of the tetrarch’s friendship, he was not afraid to displease him when his duty required it. This freedom Herod resented to such a degree, that he laid his monitor in irons. But if Herod’s resentment of the liberty which John took with him was great, that of Herodias was much greater. The crime she was guilty of being odious, she could not bear to have it named, and far less reproved. She was, therefore, enraged to the highest pitch, and nothing less than the Baptist’s head would satisfy her: and ever since he had offended her, she had been plotting against his life, but had not yet been able to get her purpose accomplished. For Herod feared John — Great and powerful as the king was, he stood in awe of John, though in low life, and for a while durst not attempt any thing against him; knowing that he was a just man and holy — Such force has virtue sometimes upon the minds of the highest offenders! And observed him — Or rather, preserved, or protected him, (as sunethrei, it seems, should rather be rendered) namely, against all the malice and contrivances of Herodias. And when he heard him — Probably sending for him occasionally; he did many things — Recommended by him; and heard him gladly — Delusive pleasure, while he continued in the practice of known sin! Thus it often happens that they who do not truly fear God and turn to him, will go certain lengths in obedience to his commandments, provided something be remitted to them by way of indulgence. But when they are more straitly pressed, throwing off the yoke, they not only become obstinate but furious, which shows us, that no man has any reason to be satisfied with his conduct because he obeys many of the divine laws, unless he has learned to subject himself to God in every respect, and without exception. When a convenient day was come — Convenient for her purpose; that Herod made a supper for his lords, high captains, and chief estates — Greek, toiv ciliarcoiv kai toiv prwtoiv, the tribunes (or commanders of one thousand men each) and principal men of Galilee: that is, to the great men of the court, the army, and the province. When the daughter of Herodias came in and danced — See notes on Matthew 14:6-12. For his oath’s sake, and for their sakes which sat with him, he would not reject her — Herod’s honour was like the conscience of the chief priests, Matthew 27:6. To shed innocent blood wounded neither the one nor the other!

V. 26. Yet for his oath's sake, and for the sake of his guests-Herod's honour was like the conscience of the chief priests, Matthew 27:6. To shed innocent blood wounded neither one nor the other.

Verse 26. For their sakes which sat with him] Probably these persons joined in with the request, and were glad of this opportunity to get this light of Israel extinguished; he being a public reprover of all their vices.

Verses 17-26. For Herod had laid hold on John, &c. — See the note on Matthew 14:3-7. Herodias had a quarrel against him — This princess was the granddaughter of Herod the Great, by his son Aristobulus, and had formerly been married to her uncle Philip, the son of her grandfather, by Mariamne, and brother to Herod the tetrarch. Some time after that marriage this Herod, happening in his way to Rome to lodge at his brother’s house, fell passionately in love with Herodias, and on his return made offers to her; which she accepted, deserting her husband, who was only a private person, that she might share with the tetrarch in the honours of a crown. On the other hand, he, to make way for her, divorced his wife, the daughter of Aretas, king of Arabia. Wherefore both parties being guilty of incest as well as adultery, they were reproved by the Baptist, with a courage highly becoming the messenger of God. For though he had experienced the advantage of the tetrarch’s friendship, he was not afraid to displease him when his duty required it. This freedom Herod resented to such a degree, that he laid his monitor in irons. But if Herod’s resentment of the liberty which John took with him was great, that of Herodias was much greater. The crime she was guilty of being odious, she could not bear to have it named, and far less reproved. She was, therefore, enraged to the highest pitch, and nothing less than the Baptist’s head would satisfy her: and ever since he had offended her, she had been plotting against his life, but had not yet been able to get her purpose accomplished. For Herod feared John — Great and powerful as the king was, he stood in awe of John, though in low life, and for a while durst not attempt any thing against him; knowing that he was a just man and holy — Such force has virtue sometimes upon the minds of the highest offenders! And observed him — Or rather, preserved, or protected him, (as sunethrei, it seems, should rather be rendered) namely, against all the malice and contrivances of Herodias. And when he heard him — Probably sending for him occasionally; he did many things — Recommended by him; and heard him gladly — Delusive pleasure, while he continued in the practice of known sin! Thus it often happens that they who do not truly fear God and turn to him, will go certain lengths in obedience to his commandments, provided something be remitted to them by way of indulgence. But when they are more straitly pressed, throwing off the yoke, they not only become obstinate but furious, which shows us, that no man has any reason to be satisfied with his conduct because he obeys many of the divine laws, unless he has learned to subject himself to God in every respect, and without exception. When a convenient day was come — Convenient for her purpose; that Herod made a supper for his lords, high captains, and chief estates — Greek, toiv ciliarcoiv kai toiv prwtoiv, the tribunes (or commanders of one thousand men each) and principal men of Galilee: that is, to the great men of the court, the army, and the province. When the daughter of Herodias came in and danced — See notes on Matthew 14:6-12. For his oath’s sake, and for their sakes which sat with him, he would not reject her — Herod’s honour was like the conscience of the chief priests, Matthew 27:6. To shed innocent blood wounded neither the one nor the other!

Ver. 28. And brought his head in a charger. The custom is still the same in the east; the heads of culprits are brought to the prince or the judge, when the executioner receives his reward. And blood-money is a bitter reward.

V. 30. Luke 9:10.

Verse 30. The apostles gathered themselves together] For they went different ways before, by two and two, Mark 6:7; and now they return and meet Christ at Capernaum.

Verse 30. The apostles gathered themselves together unto Jesus — Namely, at, or quickly after the time of the awful event of the Baptist’s death, related above; and told him all things, &c. — Recounted to him; both what miracles they had done — In his name and by his power; and what doctrine they had taught — According to his direction. And he said, Come ye yourselves apart, &c. — Come with me into the neighbouring desert; and rest a while — After the fatigue of your journey, and let us endeavour to improve this awful dispensation by suitable meditations. For there were many coming and going, &c. — To and from the public place in which they then were; and they had no leisure so much as to eat — Namely, without interruption. And much less had they leisure for religious retirement and recollection. And they departed into a desert place privately — Across a creek of the lake; and the people — Who had been attending on his ministry; saw them departing, and many knew him — Though he was at some distance; and observing how he steered his course, and guessing right as to the place at which he intended to land, they ran afoot thither out of all cities — By which they passed, thereby increasing their numbers continually. And with such eagerness did they pursue their journey, that they outwent them that had taken ship, and getting round to the shore where he was to land, they stood ready there to receive him in a large body. And Jesus, when he came out — Of the ship; seeing much people — Collected together, and considering what pains they had taken to meet him there, and the strong desire which they had thus manifested to receive religious instruction; and reflecting, likewise, how sadly they were neglected by those who ought to have been their spiritual guides; and how they were forced to wander from place to place, as sheep having no shepherd — To feed and take care of them; he was moved with such compassion toward them — That though he had come thither for retirement, he neither dismissed nor forsook them, but, on the contrary, receiving them in a most kind and condescending manner, began, immediately, to teach them many things — Namely, concerning the kingdom of God, Luke 9:11; healing also as many sick as were brought to him.

V. 31. Matthew 14:13; John 6:1.

Verse 31. Rest a while] Rest is necessary for those who labour; and a zealous preacher of the Gospel will as often stand in need of it as a galley slave.

V. 32. They departed-Across a creek or corner of the lake.

Verse 33. The people] Or, ocloi, the multitudes. This is wanting in many MSS., but it seems necessary to make the sense clear. There is scarcely a verse in the whole New Testament that has suffered so much from transcribers as this verse. Amidst the abundance of various readings, one can scarcely tell what its original state was. The various readings may be seen in Griesbach.

33. Outwent them — That is, the people ran around the northern head of the lake, and outwent Jesus and his disciples so rapidly as to meet him at his landing on the other shore. If Dr. Thomson’s topography be right, it is easy to see how this could be done. The course of the boat of Jesus was very much along the coast, and the people from the cities on the north side could easily meet him by rapid movement at the other shore. If the route was directly across the lake it would have been impossible.

V. 34. Coming out-of the vessel.

Verse 34. Much people, &c.] See this miracle explained on Matthew 14:14, &c.

Verses 35-44. When the day was far spent, &c. — See notes on Matthew 14:15-21, where the circumstances of the miracle here recorded are explained at large. And they sat down in ranks — Or rather, in squares, as Campbell renders prasiai, observing, “The word denotes a small plat, such as a flower-bed in a garden. It has this meaning in Ecclesiastes 24:31. I do not find it in the LXX., or in any other part of the New Testament. These beds were in the form of oblong squares. The word is therefore very improperly rendered either ranks or rows.” Thus, also, Dr. Macknight, “They sat down in oblong squares. The word sumposion, used here by Mark, signifies a company of guests at a table, but klisia, the word in Luke, denotes properly as many of them as reclined on one bed, according to the eastern manner of eating. By Christ’s order therefore, the people were to sit down to this meal in companies, consisting some of fifty persons, some of a hundred, according as the ground would admit. The members of each company, I suppose, were to be placed in two rows, the one row with their faces toward those of the other, as if a long table had been between them. The first company being thus set down, the second was to be placed beside the first in a like form, and the third by the second, till all were set down, the direction of the ranks being up the hill. And as the two ranks of every division were formed into one company, by being placed with their faces toward each other; so they were distinguished from the neighbouring companies, by lying with their backs turned to their backs. And the whole body thus ranged, would resemble a garden plot, divided into seed-beds, which is the proper signification of prasiai, the name given by Mark to the several companies after they were formed.” It has been observed, in the note on Matthew 14:19, &c., that the meat must have extended its dimensions, not in our Lord’s hands only, but in the hands of the multitude likewise, a circumstance which suggests further reasons for the people’s being set down in the manner above explained. “For as they were fed on a mountain, we may reasonably suppose that the ground was somewhat steep, and that they lay with their heads pointing up the hill, in such a manner, that reclining on their elbows, they were almost in a sitting posture, and had their eyes fixed on Jesus, who stood below them, in a place that was more plain, at a little distance from the ends of the ranks. Without doubt, therefore, they all heard his thanksgiving and prayer for the miracle, saw him give the disciples the meat, and were astonished above measure when they perceived that instead of diminishing it increased under his creating hands. Moreover, being set down in companies, and every company being divided into two ranks, which lay fronting each other, the ranks of all the companies were parallel, and pointed toward Jesus, and so were situated in such a manner that the disciples could readily bring the bread and fish to them that sat at the extremities of the ranks. To conclude, by this disposition there must have been such a space between the two ranks of each company, that every individual in it could easily survey the whole of his own company, as well those above him as those below him; and therefore, when the meat was brought, and handed from one to another, they would all follow it with their eyes, and see it swelling, not only in their own hands, but in the hands of their companions likewise, to the amazement and joy of every person present.”

Verses 35-40. This is a desert place, &c. — On this miracle of feeding the five thousand, see the notes on Matthew 14:14-21. To this account, however, St. Mark adds several circumstances, in his own vigorous and graphic method, he introduces the disciples saying, in answer to Christ, (who had said, Give ye them to eat,) Shall we go and buy two hundred pennyworth of bread, and give them to eat? This Lightfoot has shown was with the Jews an expression for a considerable sum. He brings us also upon the spot, to see, as it were, the ORDER in which the Master of the feast had placed his guests, that he might distribute to them his bounty, and all might partake of it in a composed and thankful manner, as became so great an occasion. And he commanded them to make all sit down by companies, sumposia sumposia, in rows, as at table; for to express distribution the Hebrews double the words; upon the green grass. And they sat down in ranks, prasiai prasiai, in squares, behind one another, like the beds of a garden, as the word signifies, by hundreds, and by fifties, so that they could be thus most conveniently served, and accurately counted.

Verses 35-44. When the day was far spent, &c. — See notes on Matthew 14:15-21, where the circumstances of the miracle here recorded are explained at large. And they sat down in ranks — Or rather, in squares, as Campbell renders prasiai, observing, “The word denotes a small plat, such as a flower-bed in a garden. It has this meaning in Ecclesiastes 24:31. I do not find it in the LXX., or in any other part of the New Testament. These beds were in the form of oblong squares. The word is therefore very improperly rendered either ranks or rows.” Thus, also, Dr. Macknight, “They sat down in oblong squares. The word sumposion, used here by Mark, signifies a company of guests at a table, but klisia, the word in Luke, denotes properly as many of them as reclined on one bed, according to the eastern manner of eating. By Christ’s order therefore, the people were to sit down to this meal in companies, consisting some of fifty persons, some of a hundred, according as the ground would admit. The members of each company, I suppose, were to be placed in two rows, the one row with their faces toward those of the other, as if a long table had been between them. The first company being thus set down, the second was to be placed beside the first in a like form, and the third by the second, till all were set down, the direction of the ranks being up the hill. And as the two ranks of every division were formed into one company, by being placed with their faces toward each other; so they were distinguished from the neighbouring companies, by lying with their backs turned to their backs. And the whole body thus ranged, would resemble a garden plot, divided into seed-beds, which is the proper signification of prasiai, the name given by Mark to the several companies after they were formed.” It has been observed, in the note on Matthew 14:19, &c., that the meat must have extended its dimensions, not in our Lord’s hands only, but in the hands of the multitude likewise, a circumstance which suggests further reasons for the people’s being set down in the manner above explained. “For as they were fed on a mountain, we may reasonably suppose that the ground was somewhat steep, and that they lay with their heads pointing up the hill, in such a manner, that reclining on their elbows, they were almost in a sitting posture, and had their eyes fixed on Jesus, who stood below them, in a place that was more plain, at a little distance from the ends of the ranks. Without doubt, therefore, they all heard his thanksgiving and prayer for the miracle, saw him give the disciples the meat, and were astonished above measure when they perceived that instead of diminishing it increased under his creating hands. Moreover, being set down in companies, and every company being divided into two ranks, which lay fronting each other, the ranks of all the companies were parallel, and pointed toward Jesus, and so were situated in such a manner that the disciples could readily bring the bread and fish to them that sat at the extremities of the ranks. To conclude, by this disposition there must have been such a space between the two ranks of each company, that every individual in it could easily survey the whole of his own company, as well those above him as those below him; and therefore, when the meat was brought, and handed from one to another, they would all follow it with their eyes, and see it swelling, not only in their own hands, but in the hands of their companions likewise, to the amazement and joy of every person present.”

Verses 35-40. This is a desert place, &c. — On this miracle of feeding the five thousand, see the notes on Matthew 14:14-21. To this account, however, St. Mark adds several circumstances, in his own vigorous and graphic method, he introduces the disciples saying, in answer to Christ, (who had said, Give ye them to eat,) Shall we go and buy two hundred pennyworth of bread, and give them to eat? This Lightfoot has shown was with the Jews an expression for a considerable sum. He brings us also upon the spot, to see, as it were, the ORDER in which the Master of the feast had placed his guests, that he might distribute to them his bounty, and all might partake of it in a composed and thankful manner, as became so great an occasion. And he commanded them to make all sit down by companies, sumposia sumposia, in rows, as at table; for to express distribution the Hebrews double the words; upon the green grass. And they sat down in ranks, prasiai prasiai, in squares, behind one another, like the beds of a garden, as the word signifies, by hundreds, and by fifties, so that they could be thus most conveniently served, and accurately counted.

Verses 35-44. When the day was far spent, &c. — See notes on Matthew 14:15-21, where the circumstances of the miracle here recorded are explained at large. And they sat down in ranks — Or rather, in squares, as Campbell renders prasiai, observing, “The word denotes a small plat, such as a flower-bed in a garden. It has this meaning in Ecclesiastes 24:31. I do not find it in the LXX., or in any other part of the New Testament. These beds were in the form of oblong squares. The word is therefore very improperly rendered either ranks or rows.” Thus, also, Dr. Macknight, “They sat down in oblong squares. The word sumposion, used here by Mark, signifies a company of guests at a table, but klisia, the word in Luke, denotes properly as many of them as reclined on one bed, according to the eastern manner of eating. By Christ’s order therefore, the people were to sit down to this meal in companies, consisting some of fifty persons, some of a hundred, according as the ground would admit. The members of each company, I suppose, were to be placed in two rows, the one row with their faces toward those of the other, as if a long table had been between them. The first company being thus set down, the second was to be placed beside the first in a like form, and the third by the second, till all were set down, the direction of the ranks being up the hill. And as the two ranks of every division were formed into one company, by being placed with their faces toward each other; so they were distinguished from the neighbouring companies, by lying with their backs turned to their backs. And the whole body thus ranged, would resemble a garden plot, divided into seed-beds, which is the proper signification of prasiai, the name given by Mark to the several companies after they were formed.” It has been observed, in the note on Matthew 14:19, &c., that the meat must have extended its dimensions, not in our Lord’s hands only, but in the hands of the multitude likewise, a circumstance which suggests further reasons for the people’s being set down in the manner above explained. “For as they were fed on a mountain, we may reasonably suppose that the ground was somewhat steep, and that they lay with their heads pointing up the hill, in such a manner, that reclining on their elbows, they were almost in a sitting posture, and had their eyes fixed on Jesus, who stood below them, in a place that was more plain, at a little distance from the ends of the ranks. Without doubt, therefore, they all heard his thanksgiving and prayer for the miracle, saw him give the disciples the meat, and were astonished above measure when they perceived that instead of diminishing it increased under his creating hands. Moreover, being set down in companies, and every company being divided into two ranks, which lay fronting each other, the ranks of all the companies were parallel, and pointed toward Jesus, and so were situated in such a manner that the disciples could readily bring the bread and fish to them that sat at the extremities of the ranks. To conclude, by this disposition there must have been such a space between the two ranks of each company, that every individual in it could easily survey the whole of his own company, as well those above him as those below him; and therefore, when the meat was brought, and handed from one to another, they would all follow it with their eyes, and see it swelling, not only in their own hands, but in the hands of their companions likewise, to the amazement and joy of every person present.”

Verses 35-40. This is a desert place, &c. — On this miracle of feeding the five thousand, see the notes on Matthew 14:14-21. To this account, however, St. Mark adds several circumstances, in his own vigorous and graphic method, he introduces the disciples saying, in answer to Christ, (who had said, Give ye them to eat,) Shall we go and buy two hundred pennyworth of bread, and give them to eat? This Lightfoot has shown was with the Jews an expression for a considerable sum. He brings us also upon the spot, to see, as it were, the ORDER in which the Master of the feast had placed his guests, that he might distribute to them his bounty, and all might partake of it in a composed and thankful manner, as became so great an occasion. And he commanded them to make all sit down by companies, sumposia sumposia, in rows, as at table; for to express distribution the Hebrews double the words; upon the green grass. And they sat down in ranks, prasiai prasiai, in squares, behind one another, like the beds of a garden, as the word signifies, by hundreds, and by fifties, so that they could be thus most conveniently served, and accurately counted.

Verses 35-44. When the day was far spent, &c. — See notes on Matthew 14:15-21, where the circumstances of the miracle here recorded are explained at large. And they sat down in ranks — Or rather, in squares, as Campbell renders prasiai, observing, “The word denotes a small plat, such as a flower-bed in a garden. It has this meaning in Ecclesiastes 24:31. I do not find it in the LXX., or in any other part of the New Testament. These beds were in the form of oblong squares. The word is therefore very improperly rendered either ranks or rows.” Thus, also, Dr. Macknight, “They sat down in oblong squares. The word sumposion, used here by Mark, signifies a company of guests at a table, but klisia, the word in Luke, denotes properly as many of them as reclined on one bed, according to the eastern manner of eating. By Christ’s order therefore, the people were to sit down to this meal in companies, consisting some of fifty persons, some of a hundred, according as the ground would admit. The members of each company, I suppose, were to be placed in two rows, the one row with their faces toward those of the other, as if a long table had been between them. The first company being thus set down, the second was to be placed beside the first in a like form, and the third by the second, till all were set down, the direction of the ranks being up the hill. And as the two ranks of every division were formed into one company, by being placed with their faces toward each other; so they were distinguished from the neighbouring companies, by lying with their backs turned to their backs. And the whole body thus ranged, would resemble a garden plot, divided into seed-beds, which is the proper signification of prasiai, the name given by Mark to the several companies after they were formed.” It has been observed, in the note on Matthew 14:19, &c., that the meat must have extended its dimensions, not in our Lord’s hands only, but in the hands of the multitude likewise, a circumstance which suggests further reasons for the people’s being set down in the manner above explained. “For as they were fed on a mountain, we may reasonably suppose that the ground was somewhat steep, and that they lay with their heads pointing up the hill, in such a manner, that reclining on their elbows, they were almost in a sitting posture, and had their eyes fixed on Jesus, who stood below them, in a place that was more plain, at a little distance from the ends of the ranks. Without doubt, therefore, they all heard his thanksgiving and prayer for the miracle, saw him give the disciples the meat, and were astonished above measure when they perceived that instead of diminishing it increased under his creating hands. Moreover, being set down in companies, and every company being divided into two ranks, which lay fronting each other, the ranks of all the companies were parallel, and pointed toward Jesus, and so were situated in such a manner that the disciples could readily bring the bread and fish to them that sat at the extremities of the ranks. To conclude, by this disposition there must have been such a space between the two ranks of each company, that every individual in it could easily survey the whole of his own company, as well those above him as those below him; and therefore, when the meat was brought, and handed from one to another, they would all follow it with their eyes, and see it swelling, not only in their own hands, but in the hands of their companions likewise, to the amazement and joy of every person present.”

Verses 35-40. This is a desert place, &c. — On this miracle of feeding the five thousand, see the notes on Matthew 14:14-21. To this account, however, St. Mark adds several circumstances, in his own vigorous and graphic method, he introduces the disciples saying, in answer to Christ, (who had said, Give ye them to eat,) Shall we go and buy two hundred pennyworth of bread, and give them to eat? This Lightfoot has shown was with the Jews an expression for a considerable sum. He brings us also upon the spot, to see, as it were, the ORDER in which the Master of the feast had placed his guests, that he might distribute to them his bounty, and all might partake of it in a composed and thankful manner, as became so great an occasion. And he commanded them to make all sit down by companies, sumposia sumposia, in rows, as at table; for to express distribution the Hebrews double the words; upon the green grass. And they sat down in ranks, prasiai prasiai, in squares, behind one another, like the beds of a garden, as the word signifies, by hundreds, and by fifties, so that they could be thus most conveniently served, and accurately counted.

Verses 35-44. When the day was far spent, &c. — See notes on Matthew 14:15-21, where the circumstances of the miracle here recorded are explained at large. And they sat down in ranks — Or rather, in squares, as Campbell renders prasiai, observing, “The word denotes a small plat, such as a flower-bed in a garden. It has this meaning in Ecclesiastes 24:31. I do not find it in the LXX., or in any other part of the New Testament. These beds were in the form of oblong squares. The word is therefore very improperly rendered either ranks or rows.” Thus, also, Dr. Macknight, “They sat down in oblong squares. The word sumposion, used here by Mark, signifies a company of guests at a table, but klisia, the word in Luke, denotes properly as many of them as reclined on one bed, according to the eastern manner of eating. By Christ’s order therefore, the people were to sit down to this meal in companies, consisting some of fifty persons, some of a hundred, according as the ground would admit. The members of each company, I suppose, were to be placed in two rows, the one row with their faces toward those of the other, as if a long table had been between them. The first company being thus set down, the second was to be placed beside the first in a like form, and the third by the second, till all were set down, the direction of the ranks being up the hill. And as the two ranks of every division were formed into one company, by being placed with their faces toward each other; so they were distinguished from the neighbouring companies, by lying with their backs turned to their backs. And the whole body thus ranged, would resemble a garden plot, divided into seed-beds, which is the proper signification of prasiai, the name given by Mark to the several companies after they were formed.” It has been observed, in the note on Matthew 14:19, &c., that the meat must have extended its dimensions, not in our Lord’s hands only, but in the hands of the multitude likewise, a circumstance which suggests further reasons for the people’s being set down in the manner above explained. “For as they were fed on a mountain, we may reasonably suppose that the ground was somewhat steep, and that they lay with their heads pointing up the hill, in such a manner, that reclining on their elbows, they were almost in a sitting posture, and had their eyes fixed on Jesus, who stood below them, in a place that was more plain, at a little distance from the ends of the ranks. Without doubt, therefore, they all heard his thanksgiving and prayer for the miracle, saw him give the disciples the meat, and were astonished above measure when they perceived that instead of diminishing it increased under his creating hands. Moreover, being set down in companies, and every company being divided into two ranks, which lay fronting each other, the ranks of all the companies were parallel, and pointed toward Jesus, and so were situated in such a manner that the disciples could readily bring the bread and fish to them that sat at the extremities of the ranks. To conclude, by this disposition there must have been such a space between the two ranks of each company, that every individual in it could easily survey the whole of his own company, as well those above him as those below him; and therefore, when the meat was brought, and handed from one to another, they would all follow it with their eyes, and see it swelling, not only in their own hands, but in the hands of their companions likewise, to the amazement and joy of every person present.”

Verses 35-40. This is a desert place, &c. — On this miracle of feeding the five thousand, see the notes on Matthew 14:14-21. To this account, however, St. Mark adds several circumstances, in his own vigorous and graphic method, he introduces the disciples saying, in answer to Christ, (who had said, Give ye them to eat,) Shall we go and buy two hundred pennyworth of bread, and give them to eat? This Lightfoot has shown was with the Jews an expression for a considerable sum. He brings us also upon the spot, to see, as it were, the ORDER in which the Master of the feast had placed his guests, that he might distribute to them his bounty, and all might partake of it in a composed and thankful manner, as became so great an occasion. And he commanded them to make all sit down by companies, sumposia sumposia, in rows, as at table; for to express distribution the Hebrews double the words; upon the green grass. And they sat down in ranks, prasiai prasiai, in squares, behind one another, like the beds of a garden, as the word signifies, by hundreds, and by fifties, so that they could be thus most conveniently served, and accurately counted.

V. 40. They sat down in ranks-The word properly signifies a parterre or bed in a garden; by a metaphor, a company of men ranged in order, by hundreds and by fifties-That is, fifty in rank, and a hundred in file. So a hundred multiplied by fifty, make just five thousand.

Verse 40. By hundreds, and by fifties.] “That is,” says Mr. Wesley, “fifty in a rank, and a hundred in file. So, a hundred multiplied by fifty, made just five thousand.” But if they sat fifty deep, how could the disciples conveniently serve them with the bread and fish?

Verses 35-44. When the day was far spent, &c. — See notes on Matthew 14:15-21, where the circumstances of the miracle here recorded are explained at large. And they sat down in ranks — Or rather, in squares, as Campbell renders prasiai, observing, “The word denotes a small plat, such as a flower-bed in a garden. It has this meaning in Ecclesiastes 24:31. I do not find it in the LXX., or in any other part of the New Testament. These beds were in the form of oblong squares. The word is therefore very improperly rendered either ranks or rows.” Thus, also, Dr. Macknight, “They sat down in oblong squares. The word sumposion, used here by Mark, signifies a company of guests at a table, but klisia, the word in Luke, denotes properly as many of them as reclined on one bed, according to the eastern manner of eating. By Christ’s order therefore, the people were to sit down to this meal in companies, consisting some of fifty persons, some of a hundred, according as the ground would admit. The members of each company, I suppose, were to be placed in two rows, the one row with their faces toward those of the other, as if a long table had been between them. The first company being thus set down, the second was to be placed beside the first in a like form, and the third by the second, till all were set down, the direction of the ranks being up the hill. And as the two ranks of every division were formed into one company, by being placed with their faces toward each other; so they were distinguished from the neighbouring companies, by lying with their backs turned to their backs. And the whole body thus ranged, would resemble a garden plot, divided into seed-beds, which is the proper signification of prasiai, the name given by Mark to the several companies after they were formed.” It has been observed, in the note on Matthew 14:19, &c., that the meat must have extended its dimensions, not in our Lord’s hands only, but in the hands of the multitude likewise, a circumstance which suggests further reasons for the people’s being set down in the manner above explained. “For as they were fed on a mountain, we may reasonably suppose that the ground was somewhat steep, and that they lay with their heads pointing up the hill, in such a manner, that reclining on their elbows, they were almost in a sitting posture, and had their eyes fixed on Jesus, who stood below them, in a place that was more plain, at a little distance from the ends of the ranks. Without doubt, therefore, they all heard his thanksgiving and prayer for the miracle, saw him give the disciples the meat, and were astonished above measure when they perceived that instead of diminishing it increased under his creating hands. Moreover, being set down in companies, and every company being divided into two ranks, which lay fronting each other, the ranks of all the companies were parallel, and pointed toward Jesus, and so were situated in such a manner that the disciples could readily bring the bread and fish to them that sat at the extremities of the ranks. To conclude, by this disposition there must have been such a space between the two ranks of each company, that every individual in it could easily survey the whole of his own company, as well those above him as those below him; and therefore, when the meat was brought, and handed from one to another, they would all follow it with their eyes, and see it swelling, not only in their own hands, but in the hands of their companions likewise, to the amazement and joy of every person present.”

Verses 35-40. This is a desert place, &c. — On this miracle of feeding the five thousand, see the notes on Matthew 14:14-21. To this account, however, St. Mark adds several circumstances, in his own vigorous and graphic method, he introduces the disciples saying, in answer to Christ, (who had said, Give ye them to eat,) Shall we go and buy two hundred pennyworth of bread, and give them to eat? This Lightfoot has shown was with the Jews an expression for a considerable sum. He brings us also upon the spot, to see, as it were, the ORDER in which the Master of the feast had placed his guests, that he might distribute to them his bounty, and all might partake of it in a composed and thankful manner, as became so great an occasion. And he commanded them to make all sit down by companies, sumposia sumposia, in rows, as at table; for to express distribution the Hebrews double the words; upon the green grass. And they sat down in ranks, prasiai prasiai, in squares, behind one another, like the beds of a garden, as the word signifies, by hundreds, and by fifties, so that they could be thus most conveniently served, and accurately counted.

Verse 41. And blessed] I think the word God should be inserted here, as in Matthew 14:19. See the note there. The food we receive from God is already blessed, and does not stand in need of being blessed by man; but God, who gives it, deserves our warmest thanksgivings, as frequently as we are called to partake of his bounty.

Verses 35-44. When the day was far spent, &c. — See notes on Matthew 14:15-21, where the circumstances of the miracle here recorded are explained at large. And they sat down in ranks — Or rather, in squares, as Campbell renders prasiai, observing, “The word denotes a small plat, such as a flower-bed in a garden. It has this meaning in Ecclesiastes 24:31. I do not find it in the LXX., or in any other part of the New Testament. These beds were in the form of oblong squares. The word is therefore very improperly rendered either ranks or rows.” Thus, also, Dr. Macknight, “They sat down in oblong squares. The word sumposion, used here by Mark, signifies a company of guests at a table, but klisia, the word in Luke, denotes properly as many of them as reclined on one bed, according to the eastern manner of eating. By Christ’s order therefore, the people were to sit down to this meal in companies, consisting some of fifty persons, some of a hundred, according as the ground would admit. The members of each company, I suppose, were to be placed in two rows, the one row with their faces toward those of the other, as if a long table had been between them. The first company being thus set down, the second was to be placed beside the first in a like form, and the third by the second, till all were set down, the direction of the ranks being up the hill. And as the two ranks of every division were formed into one company, by being placed with their faces toward each other; so they were distinguished from the neighbouring companies, by lying with their backs turned to their backs. And the whole body thus ranged, would resemble a garden plot, divided into seed-beds, which is the proper signification of prasiai, the name given by Mark to the several companies after they were formed.” It has been observed, in the note on Matthew 14:19, &c., that the meat must have extended its dimensions, not in our Lord’s hands only, but in the hands of the multitude likewise, a circumstance which suggests further reasons for the people’s being set down in the manner above explained. “For as they were fed on a mountain, we may reasonably suppose that the ground was somewhat steep, and that they lay with their heads pointing up the hill, in such a manner, that reclining on their elbows, they were almost in a sitting posture, and had their eyes fixed on Jesus, who stood below them, in a place that was more plain, at a little distance from the ends of the ranks. Without doubt, therefore, they all heard his thanksgiving and prayer for the miracle, saw him give the disciples the meat, and were astonished above measure when they perceived that instead of diminishing it increased under his creating hands. Moreover, being set down in companies, and every company being divided into two ranks, which lay fronting each other, the ranks of all the companies were parallel, and pointed toward Jesus, and so were situated in such a manner that the disciples could readily bring the bread and fish to them that sat at the extremities of the ranks. To conclude, by this disposition there must have been such a space between the two ranks of each company, that every individual in it could easily survey the whole of his own company, as well those above him as those below him; and therefore, when the meat was brought, and handed from one to another, they would all follow it with their eyes, and see it swelling, not only in their own hands, but in the hands of their companions likewise, to the amazement and joy of every person present.”

41. Gave… his disciples to set before them — Here, according to the beautiful thought of Stier, we have the image of a true and holy tradition. God gives to his Son, his Son to his apostles, his apostles to the people, the heavenly bread.

Verses 35-44. When the day was far spent, &c. — See notes on Matthew 14:15-21, where the circumstances of the miracle here recorded are explained at large. And they sat down in ranks — Or rather, in squares, as Campbell renders prasiai, observing, “The word denotes a small plat, such as a flower-bed in a garden. It has this meaning in Ecclesiastes 24:31. I do not find it in the LXX., or in any other part of the New Testament. These beds were in the form of oblong squares. The word is therefore very improperly rendered either ranks or rows.” Thus, also, Dr. Macknight, “They sat down in oblong squares. The word sumposion, used here by Mark, signifies a company of guests at a table, but klisia, the word in Luke, denotes properly as many of them as reclined on one bed, according to the eastern manner of eating. By Christ’s order therefore, the people were to sit down to this meal in companies, consisting some of fifty persons, some of a hundred, according as the ground would admit. The members of each company, I suppose, were to be placed in two rows, the one row with their faces toward those of the other, as if a long table had been between them. The first company being thus set down, the second was to be placed beside the first in a like form, and the third by the second, till all were set down, the direction of the ranks being up the hill. And as the two ranks of every division were formed into one company, by being placed with their faces toward each other; so they were distinguished from the neighbouring companies, by lying with their backs turned to their backs. And the whole body thus ranged, would resemble a garden plot, divided into seed-beds, which is the proper signification of prasiai, the name given by Mark to the several companies after they were formed.” It has been observed, in the note on Matthew 14:19, &c., that the meat must have extended its dimensions, not in our Lord’s hands only, but in the hands of the multitude likewise, a circumstance which suggests further reasons for the people’s being set down in the manner above explained. “For as they were fed on a mountain, we may reasonably suppose that the ground was somewhat steep, and that they lay with their heads pointing up the hill, in such a manner, that reclining on their elbows, they were almost in a sitting posture, and had their eyes fixed on Jesus, who stood below them, in a place that was more plain, at a little distance from the ends of the ranks. Without doubt, therefore, they all heard his thanksgiving and prayer for the miracle, saw him give the disciples the meat, and were astonished above measure when they perceived that instead of diminishing it increased under his creating hands. Moreover, being set down in companies, and every company being divided into two ranks, which lay fronting each other, the ranks of all the companies were parallel, and pointed toward Jesus, and so were situated in such a manner that the disciples could readily bring the bread and fish to them that sat at the extremities of the ranks. To conclude, by this disposition there must have been such a space between the two ranks of each company, that every individual in it could easily survey the whole of his own company, as well those above him as those below him; and therefore, when the meat was brought, and handed from one to another, they would all follow it with their eyes, and see it swelling, not only in their own hands, but in the hands of their companions likewise, to the amazement and joy of every person present.”

V. 43. Full of the fragments-of the bread.

Verse 43. Twelve baskets] These were either the baskets used by the disciples, see Matthew 14:20, or baskets belonging to some of the multitude, who might have brought some with them to carry provisions, or other things necessary for the sick, whom they brought to Christ to be healed.

Verses 35-44. When the day was far spent, &c. — See notes on Matthew 14:15-21, where the circumstances of the miracle here recorded are explained at large. And they sat down in ranks — Or rather, in squares, as Campbell renders prasiai, observing, “The word denotes a small plat, such as a flower-bed in a garden. It has this meaning in Ecclesiastes 24:31. I do not find it in the LXX., or in any other part of the New Testament. These beds were in the form of oblong squares. The word is therefore very improperly rendered either ranks or rows.” Thus, also, Dr. Macknight, “They sat down in oblong squares. The word sumposion, used here by Mark, signifies a company of guests at a table, but klisia, the word in Luke, denotes properly as many of them as reclined on one bed, according to the eastern manner of eating. By Christ’s order therefore, the people were to sit down to this meal in companies, consisting some of fifty persons, some of a hundred, according as the ground would admit. The members of each company, I suppose, were to be placed in two rows, the one row with their faces toward those of the other, as if a long table had been between them. The first company being thus set down, the second was to be placed beside the first in a like form, and the third by the second, till all were set down, the direction of the ranks being up the hill. And as the two ranks of every division were formed into one company, by being placed with their faces toward each other; so they were distinguished from the neighbouring companies, by lying with their backs turned to their backs. And the whole body thus ranged, would resemble a garden plot, divided into seed-beds, which is the proper signification of prasiai, the name given by Mark to the several companies after they were formed.” It has been observed, in the note on Matthew 14:19, &c., that the meat must have extended its dimensions, not in our Lord’s hands only, but in the hands of the multitude likewise, a circumstance which suggests further reasons for the people’s being set down in the manner above explained. “For as they were fed on a mountain, we may reasonably suppose that the ground was somewhat steep, and that they lay with their heads pointing up the hill, in such a manner, that reclining on their elbows, they were almost in a sitting posture, and had their eyes fixed on Jesus, who stood below them, in a place that was more plain, at a little distance from the ends of the ranks. Without doubt, therefore, they all heard his thanksgiving and prayer for the miracle, saw him give the disciples the meat, and were astonished above measure when they perceived that instead of diminishing it increased under his creating hands. Moreover, being set down in companies, and every company being divided into two ranks, which lay fronting each other, the ranks of all the companies were parallel, and pointed toward Jesus, and so were situated in such a manner that the disciples could readily bring the bread and fish to them that sat at the extremities of the ranks. To conclude, by this disposition there must have been such a space between the two ranks of each company, that every individual in it could easily survey the whole of his own company, as well those above him as those below him; and therefore, when the meat was brought, and handed from one to another, they would all follow it with their eyes, and see it swelling, not only in their own hands, but in the hands of their companions likewise, to the amazement and joy of every person present.”

Verse 44. Were about five thousand] wsei, about, is omitted by a great majority of the best MSS. and by the principal versions. It is wanting in several editions: Bengel, Wetstein, and Griesbach, leave it out of the text. It is omitted by some in the parallel place, Matthew 14:21, but it stands without any variation in Luke 9:14, and John 6:10. This miracle is mentioned by all the four evangelists. It is one of the most astonishing that Christ has wrought. It is a miracle which could not be counterfeited, and a full proof of the divinity of Christ.

Verses 35-44. When the day was far spent, &c. — See notes on Matthew 14:15-21, where the circumstances of the miracle here recorded are explained at large. And they sat down in ranks — Or rather, in squares, as Campbell renders prasiai, observing, “The word denotes a small plat, such as a flower-bed in a garden. It has this meaning in Ecclesiastes 24:31. I do not find it in the LXX., or in any other part of the New Testament. These beds were in the form of oblong squares. The word is therefore very improperly rendered either ranks or rows.” Thus, also, Dr. Macknight, “They sat down in oblong squares. The word sumposion, used here by Mark, signifies a company of guests at a table, but klisia, the word in Luke, denotes properly as many of them as reclined on one bed, according to the eastern manner of eating. By Christ’s order therefore, the people were to sit down to this meal in companies, consisting some of fifty persons, some of a hundred, according as the ground would admit. The members of each company, I suppose, were to be placed in two rows, the one row with their faces toward those of the other, as if a long table had been between them. The first company being thus set down, the second was to be placed beside the first in a like form, and the third by the second, till all were set down, the direction of the ranks being up the hill. And as the two ranks of every division were formed into one company, by being placed with their faces toward each other; so they were distinguished from the neighbouring companies, by lying with their backs turned to their backs. And the whole body thus ranged, would resemble a garden plot, divided into seed-beds, which is the proper signification of prasiai, the name given by Mark to the several companies after they were formed.” It has been observed, in the note on Matthew 14:19, &c., that the meat must have extended its dimensions, not in our Lord’s hands only, but in the hands of the multitude likewise, a circumstance which suggests further reasons for the people’s being set down in the manner above explained. “For as they were fed on a mountain, we may reasonably suppose that the ground was somewhat steep, and that they lay with their heads pointing up the hill, in such a manner, that reclining on their elbows, they were almost in a sitting posture, and had their eyes fixed on Jesus, who stood below them, in a place that was more plain, at a little distance from the ends of the ranks. Without doubt, therefore, they all heard his thanksgiving and prayer for the miracle, saw him give the disciples the meat, and were astonished above measure when they perceived that instead of diminishing it increased under his creating hands. Moreover, being set down in companies, and every company being divided into two ranks, which lay fronting each other, the ranks of all the companies were parallel, and pointed toward Jesus, and so were situated in such a manner that the disciples could readily bring the bread and fish to them that sat at the extremities of the ranks. To conclude, by this disposition there must have been such a space between the two ranks of each company, that every individual in it could easily survey the whole of his own company, as well those above him as those below him; and therefore, when the meat was brought, and handed from one to another, they would all follow it with their eyes, and see it swelling, not only in their own hands, but in the hands of their companions likewise, to the amazement and joy of every person present.”

V. 45. He constrained his disciples-Who did not care to go without him. Matthew 14:22.

Verse 45. To the other side before unto Bethsaida] John says, John 6:17, to Capernaum. It is probable our Lord ordered them to steer to one or other of these two places, which were about four miles distant, and on the same side of the sea of Galilee.

Verses 45-56. For an explanation of these verses, see the notes on Matthew 14:22-36.

45. Unto Bethsaida — Bethsaida is situated, according to the latest researches, on the two sides of the Jordan as it falls into the Lake of Gennesaret. The Lord directs them in effect to touch at Bethsaida on their way to Capernaum. From the fact that Bethsaida is spoken of as sometimes being in Galilee and sometimes in Gaulanitis, it has been supposed, upon pure conjecture, that there were two Bethsaidas, as is seen upon our map at the title-page. But it is better to consider the two as being a double Bethsaida on the opposite sides of the Jordan, being counterparts of each other. Thus it appears upon our map at page 62. There would thus be one part in Galilee and one in Gaulanitis. Dr. Thomson thus explains the facts of this eventful night:

“As the evening was coming on, Jesus commanded the disciples to return home to Capernaum, while he sent the people away. They were reluctant to go and leave him alone in that desert place. To quiet their minds, he may have then told them to go on before toward Bethsaida, while he dismissed the crowd, promising to join them in the night, which he intended to do, and actually did, though in a manner very different from what they expected. In this state of anxiety, they endeavoured to keep near the shore between this and Bethsaida. But a violent wind beat off the boat, so that they were not able to make Bethsaida, nor even Capernaum, but were driven past both; and when near the plain of Gennesaret, at the northwest corner of the lake, Jesus came unto them walking upon the sea. All this is topographically natural.”

§ 64. — JESUS WALKS ON THE SEA, 45-56.

(See notes on Matthew 14:22-36.)

Mark omits all mention of Peter’s attempt to walk upon the water.

V. 46. Matthew 14:23; John 6:15.

Verses 45-56. For an explanation of these verses, see the notes on Matthew 14:22-36.

Verse 47. The ship was in the midst of the sea] See all the parts of this wonderful transaction considered, on Matthew 14:22-33.

Verses 45-56. For an explanation of these verses, see the notes on Matthew 14:22-36.

Verse 47. The ship was in the midst of the sea. — See notes on Matt, 14:24-33.

V. 48. And he saw them-For the darkness could veil nothing from him. And would have passed by them-That is, walked, as if he was passing by.

Verses 45-56. For an explanation of these verses, see the notes on Matthew 14:22-36.

Verse 49. They supposed it had been a spirit] That is, by whom the storm had been raised.

Verses 45-56. For an explanation of these verses, see the notes on Matthew 14:22-36.

Verses 45-56. For an explanation of these verses, see the notes on Matthew 14:22-36.

Verses 45-56. For an explanation of these verses, see the notes on Matthew 14:22-36.

V. 52. Their heart was hardened-And yet they were not reprobates. It means only, they were slow and dull of apprehension.

Verse 52. Their heart was hardened.] See this explained Matthew 14:33.

Verses 45-56. For an explanation of these verses, see the notes on Matthew 14:22-36.

52. Their heart was hardened — A clear passage in which obtuseness or unimpressibility of intellect is called hardness of heart; or at least the dullness of perception is attributed to the moral insensibility.

Verse 52. For their heart was hardened. — This is given either as a reason for the excessive fear of the disciples in the storm, or for the excessive wonder they expressed when the wind was stilled by the word of Jesus. In either application it is apposite. Had they rightly considered the miracle of the loaves, they could scarcely have doubted of Christ’s care for them in the storm, or his ability to help them; and had they properly reflected upon the stupendous character of the miracle by which the five thousand were fed, — how that it proved that he possessed an absolute power over the elements of matter, they would have been equally impressed with that miracle as with the stilling of the storm. Right views, arising from calm and discerning consideration, would have rendered the miracle of the loaves more astonishing, and the calming of the wind and the sea, somewhat less so; for at the latter, says St. Mark, they were sore amazed in themselves beyond measure; for their heart was hardened; that is, dull of apprehension, not wickedly insensible, the sense in which the same word is sometimes used; but inapt to learn, and slow to receive conviction, — a fault which the evangelists several times record against themselves and their fellow disciples with the utmost simplicity and humility.

V. 53. Matthew 14:34; John 6:21.

Verse 53. The land of Gennesaret] This country lay on the coast of the sea of Galilee: it is described by Josephus as being exceedingly pleasant and fertile. It had its name of Gennesaret from גנ, gen, a garden, and rs sar, a prince, either because the king had a garden there, or because of its great fertility.

Verses 45-56. For an explanation of these verses, see the notes on Matthew 14:22-36.

Verses 53-56. Came into the land of Gennesaret. — This district extended about four miles along the north-western shore of the sea of Galilee, and was a most fertile, beautiful, and very populous tract of country. St. Matthew states the powerful impression made upon the people by this visit of our Saviour; (see notes on Matthew 14:34-36;) but St. Mark is more circumstantial, and his description unites wonderful vigour and graphic delineation with brevity. Messengers run through the whole region round about to announce Christ’s arrival; to whatever place he was come, the people carry about the sick on couches; and through what ever city, village, or country he passes, they lay the sick in the streets, the market places, and roads, that is, by the wayside on which he was travelling, ranged, it should seem, on either hand; while their friends, or the sick themselves, beseech him that they might touch the border of his garment; and as many as touched him were made whole. What a scene! As he pursues his march of mercy, the sick lie before him along the streets and roads, in all the variety of disease, distortion, and pain, but, as he passes, they touch him and are healed; and he leaves behind him the monuments of his compassion, surrounded with their rejoicing friends, and all giving glory to God, saying, “It was never so seen in Israel.”

Verse 54. They knew him] epignontev, They recollected him; for he had before preached and wrought miracles in different places of the same country.

Verses 45-56. For an explanation of these verses, see the notes on Matthew 14:22-36.

Verses 53-56. Came into the land of Gennesaret. — This district extended about four miles along the north-western shore of the sea of Galilee, and was a most fertile, beautiful, and very populous tract of country. St. Matthew states the powerful impression made upon the people by this visit of our Saviour; (see notes on Matthew 14:34-36;) but St. Mark is more circumstantial, and his description unites wonderful vigour and graphic delineation with brevity. Messengers run through the whole region round about to announce Christ’s arrival; to whatever place he was come, the people carry about the sick on couches; and through what ever city, village, or country he passes, they lay the sick in the streets, the market places, and roads, that is, by the wayside on which he was travelling, ranged, it should seem, on either hand; while their friends, or the sick themselves, beseech him that they might touch the border of his garment; and as many as touched him were made whole. What a scene! As he pursues his march of mercy, the sick lie before him along the streets and roads, in all the variety of disease, distortion, and pain, but, as he passes, they touch him and are healed; and he leaves behind him the monuments of his compassion, surrounded with their rejoicing friends, and all giving glory to God, saying, “It was never so seen in Israel.”

Verses 45-56. For an explanation of these verses, see the notes on Matthew 14:22-36.

Verses 53-56. Came into the land of Gennesaret. — This district extended about four miles along the north-western shore of the sea of Galilee, and was a most fertile, beautiful, and very populous tract of country. St. Matthew states the powerful impression made upon the people by this visit of our Saviour; (see notes on Matthew 14:34-36;) but St. Mark is more circumstantial, and his description unites wonderful vigour and graphic delineation with brevity. Messengers run through the whole region round about to announce Christ’s arrival; to whatever place he was come, the people carry about the sick on couches; and through what ever city, village, or country he passes, they lay the sick in the streets, the market places, and roads, that is, by the wayside on which he was travelling, ranged, it should seem, on either hand; while their friends, or the sick themselves, beseech him that they might touch the border of his garment; and as many as touched him were made whole. What a scene! As he pursues his march of mercy, the sick lie before him along the streets and roads, in all the variety of disease, distortion, and pain, but, as he passes, they touch him and are healed; and he leaves behind him the monuments of his compassion, surrounded with their rejoicing friends, and all giving glory to God, saying, “It was never so seen in Israel.”

Verse 56. Villages] Probably small towns near cities.

Country] Villages at a distance from cities and large public towns. See the notes on Matthew 14:34-36.

Christ went about doing good-he confined his ministry and miracles to no place-wherever he went, they stood in need of his help; and whenever they required his assistance, they had it granted immediately. Our Lord’s conduct, in these respects, is a perfect pattern for every preacher of his Gospel.

ST. MARK

Verses 45-56. For an explanation of these verses, see the notes on Matthew 14:22-36.

Ver. 56. Whithersoever he entered, into villages, cities, or country — as many as touched him were made whole. These were the days of the Son of man. The brazen serpent lost not its virtue by healing many.

Verses 53-56. Came into the land of Gennesaret. — This district extended about four miles along the north-western shore of the sea of Galilee, and was a most fertile, beautiful, and very populous tract of country. St. Matthew states the powerful impression made upon the people by this visit of our Saviour; (see notes on Matthew 14:34-36;) but St. Mark is more circumstantial, and his description unites wonderful vigour and graphic delineation with brevity. Messengers run through the whole region round about to announce Christ’s arrival; to whatever place he was come, the people carry about the sick on couches; and through what ever city, village, or country he passes, they lay the sick in the streets, the market places, and roads, that is, by the wayside on which he was travelling, ranged, it should seem, on either hand; while their friends, or the sick themselves, beseech him that they might touch the border of his garment; and as many as touched him were made whole. What a scene! As he pursues his march of mercy, the sick lie before him along the streets and roads, in all the variety of disease, distortion, and pain, but, as he passes, they touch him and are healed; and he leaves behind him the monuments of his compassion, surrounded with their rejoicing friends, and all giving glory to God, saying, “It was never so seen in Israel.”