Mark · Chapter 8

V. 1. Matthew 15:32.

Verse 1. The multitude being very great] Or rather, There was again a great multitude. Instead of pampollou, very great, I read palin pollou, again a great, which is the reading of BDGLM, fourteen others, all the Arabic, Coptic, Æthiopic, Armenian, Gothic, Vulgate, and Itala, and of many Evangelistaria. Griesbach approves of this reading. There had been such a multitude gathered together once before, who were fed in the same way. See Mark 6:34, &c.

Verses 1-4. In those days, the multitude being very great — The multitude mentioned Matthew 15:30; and having nothing to eat — They had, as on a former occasion, consumed all the provision they had brought with them; Jesus said — I have compassion, Greek, splagcnizomai, my bowels yearn, or, are moved, toward the multitude — Who thus flock eagerly about me, and express such zeal in their attendance, as to expose themselves thereby to many inconveniences and hardships. It is pleasing to observe the strong compassion which our blessed Lord continually discovered in all his actions toward mankind. Because they have now been with me three days — It is probable that the multitude, intent on hearing Christ and seeing his miracles, had lodged two nights together in the fields, as the season of the year was pleasant, this event happening quickly after the passover; and besides, the great number of the cures which had been wrought but just before, might animate them to continue with him, concluding, perhaps, that the miraculous power of Christ, which was displayed in so many glorious instances around them, would either preserve their health from being endangered by the large dews which fell in the night, or restore them from any disorder they might contract by their eagerness to attend on his ministry. If I send them away fasting, they will faint, &c. — Our Lord by his power could as easily have preserved them from fainting without food, as have created food by multiplying the loaves and fishes for their support, but he chose to take the latter method. For divers of them came from far — This our Lord knew, and he knew also that they were but ill furnished for procuring provisions, or accommodations abroad, for themselves. His disciples answered, From whence can a man satisfy these men with bread, &c. — The disciples, it seems, did not reflect on the miracle which Christ had lately wrought for the relief of the five thousand, or they did not imagine he would repeat such a miracle; or perhaps they thought that Christ proposed to feed this great multitude in the natural way, and, therefore, thus intimated their surprise that he should think of doing a thing so impracticable. Jesus did not reprove them for their forgetfulness of what he had so lately done, or for their wrong notions, but meekly asked what meat they had, and upon their telling him, he ordered it to be brought, and out of seven loaves and a few little fishes made a second dinner for an immense multitude by a miracle, few or none of them having been present at the former dinner. They seem to have been mostly such as followed Jesus from the coasts of Tyre and Sidon, and the neighbouring heathen country; hence they are said, on seeing his miracles, to have glorified the God of Israel. This dinner was in all respects like the first, except in the number of loaves and fishes of which it was made, the number of persons who were present at it, and the number of baskets that were filled with the fragments that remained. “One cannot but remark,” says Dr. Macknight, “with what wisdom Jesus chose to be so much in deserts during this period of his ministry. He was resolved, in the discharge of the duties of it, to make as little noise as possible, to avoid crowds, and to be followed only by such as had dispositions proper for profiting by his instructions. And, to say the truth, not a great many others would accompany him into solitudes, where they were to sustain the inconveniences of hunger, and the weather, for several days together. As the multitude on this and the like occasions remained long with Jesus, doubtless his doctrine distilled upon them all the while like dew, and as the small rain upon the tender herb. If so, what satisfaction and edification should we find in the divine discourses which he then delivered, were we in possession of them! The refreshment we receive from such of them as the inspired writers have preserved, raises an ardent desire of the rest. At the same time it must be acknowledged, that we are blessed with as much of Christ’s doctrine as is fully sufficient to all the purposes of salvation.”

1 Christ feedeth the people miraculously: 10 refuseth to give a sign to the Pharisees: 14 admonisheth his disciples to beware of the leaven of the Pharisees, and of the leaven of Herod: 22 giveth a blind man his sight: 27 acknowledgeth that he is the Christ, who should suffer and rise again: 34 and exhorteth to patience in persecution for the profession of the Gospel. CHAPTER 8. Verse 1. The multitude being very great, and having nothing to eat, Jesus called his, &c. — See the notes on Matthew 15:32-39.

Verse 2. Having nothing to eat] If they had brought any provisions with them, they were now entirely expended; and they stood in immediate need of a supply.

Verses 1-4. In those days, the multitude being very great — The multitude mentioned Matthew 15:30; and having nothing to eat — They had, as on a former occasion, consumed all the provision they had brought with them; Jesus said — I have compassion, Greek, splagcnizomai, my bowels yearn, or, are moved, toward the multitude — Who thus flock eagerly about me, and express such zeal in their attendance, as to expose themselves thereby to many inconveniences and hardships. It is pleasing to observe the strong compassion which our blessed Lord continually discovered in all his actions toward mankind. Because they have now been with me three days — It is probable that the multitude, intent on hearing Christ and seeing his miracles, had lodged two nights together in the fields, as the season of the year was pleasant, this event happening quickly after the passover; and besides, the great number of the cures which had been wrought but just before, might animate them to continue with him, concluding, perhaps, that the miraculous power of Christ, which was displayed in so many glorious instances around them, would either preserve their health from being endangered by the large dews which fell in the night, or restore them from any disorder they might contract by their eagerness to attend on his ministry. If I send them away fasting, they will faint, &c. — Our Lord by his power could as easily have preserved them from fainting without food, as have created food by multiplying the loaves and fishes for their support, but he chose to take the latter method. For divers of them came from far — This our Lord knew, and he knew also that they were but ill furnished for procuring provisions, or accommodations abroad, for themselves. His disciples answered, From whence can a man satisfy these men with bread, &c. — The disciples, it seems, did not reflect on the miracle which Christ had lately wrought for the relief of the five thousand, or they did not imagine he would repeat such a miracle; or perhaps they thought that Christ proposed to feed this great multitude in the natural way, and, therefore, thus intimated their surprise that he should think of doing a thing so impracticable. Jesus did not reprove them for their forgetfulness of what he had so lately done, or for their wrong notions, but meekly asked what meat they had, and upon their telling him, he ordered it to be brought, and out of seven loaves and a few little fishes made a second dinner for an immense multitude by a miracle, few or none of them having been present at the former dinner. They seem to have been mostly such as followed Jesus from the coasts of Tyre and Sidon, and the neighbouring heathen country; hence they are said, on seeing his miracles, to have glorified the God of Israel. This dinner was in all respects like the first, except in the number of loaves and fishes of which it was made, the number of persons who were present at it, and the number of baskets that were filled with the fragments that remained. “One cannot but remark,” says Dr. Macknight, “with what wisdom Jesus chose to be so much in deserts during this period of his ministry. He was resolved, in the discharge of the duties of it, to make as little noise as possible, to avoid crowds, and to be followed only by such as had dispositions proper for profiting by his instructions. And, to say the truth, not a great many others would accompany him into solitudes, where they were to sustain the inconveniences of hunger, and the weather, for several days together. As the multitude on this and the like occasions remained long with Jesus, doubtless his doctrine distilled upon them all the while like dew, and as the small rain upon the tender herb. If so, what satisfaction and edification should we find in the divine discourses which he then delivered, were we in possession of them! The refreshment we receive from such of them as the inspired writers have preserved, raises an ardent desire of the rest. At the same time it must be acknowledged, that we are blessed with as much of Christ’s doctrine as is fully sufficient to all the purposes of salvation.”

Verse 3. For divers of them came from far.] And they could not possibly reach their respective homes without perishing, unless they got food.

Verses 1-4. In those days, the multitude being very great — The multitude mentioned Matthew 15:30; and having nothing to eat — They had, as on a former occasion, consumed all the provision they had brought with them; Jesus said — I have compassion, Greek, splagcnizomai, my bowels yearn, or, are moved, toward the multitude — Who thus flock eagerly about me, and express such zeal in their attendance, as to expose themselves thereby to many inconveniences and hardships. It is pleasing to observe the strong compassion which our blessed Lord continually discovered in all his actions toward mankind. Because they have now been with me three days — It is probable that the multitude, intent on hearing Christ and seeing his miracles, had lodged two nights together in the fields, as the season of the year was pleasant, this event happening quickly after the passover; and besides, the great number of the cures which had been wrought but just before, might animate them to continue with him, concluding, perhaps, that the miraculous power of Christ, which was displayed in so many glorious instances around them, would either preserve their health from being endangered by the large dews which fell in the night, or restore them from any disorder they might contract by their eagerness to attend on his ministry. If I send them away fasting, they will faint, &c. — Our Lord by his power could as easily have preserved them from fainting without food, as have created food by multiplying the loaves and fishes for their support, but he chose to take the latter method. For divers of them came from far — This our Lord knew, and he knew also that they were but ill furnished for procuring provisions, or accommodations abroad, for themselves. His disciples answered, From whence can a man satisfy these men with bread, &c. — The disciples, it seems, did not reflect on the miracle which Christ had lately wrought for the relief of the five thousand, or they did not imagine he would repeat such a miracle; or perhaps they thought that Christ proposed to feed this great multitude in the natural way, and, therefore, thus intimated their surprise that he should think of doing a thing so impracticable. Jesus did not reprove them for their forgetfulness of what he had so lately done, or for their wrong notions, but meekly asked what meat they had, and upon their telling him, he ordered it to be brought, and out of seven loaves and a few little fishes made a second dinner for an immense multitude by a miracle, few or none of them having been present at the former dinner. They seem to have been mostly such as followed Jesus from the coasts of Tyre and Sidon, and the neighbouring heathen country; hence they are said, on seeing his miracles, to have glorified the God of Israel. This dinner was in all respects like the first, except in the number of loaves and fishes of which it was made, the number of persons who were present at it, and the number of baskets that were filled with the fragments that remained. “One cannot but remark,” says Dr. Macknight, “with what wisdom Jesus chose to be so much in deserts during this period of his ministry. He was resolved, in the discharge of the duties of it, to make as little noise as possible, to avoid crowds, and to be followed only by such as had dispositions proper for profiting by his instructions. And, to say the truth, not a great many others would accompany him into solitudes, where they were to sustain the inconveniences of hunger, and the weather, for several days together. As the multitude on this and the like occasions remained long with Jesus, doubtless his doctrine distilled upon them all the while like dew, and as the small rain upon the tender herb. If so, what satisfaction and edification should we find in the divine discourses which he then delivered, were we in possession of them! The refreshment we receive from such of them as the inspired writers have preserved, raises an ardent desire of the rest. At the same time it must be acknowledged, that we are blessed with as much of Christ’s doctrine as is fully sufficient to all the purposes of salvation.”

Verse 4. &c.] See on Matthew 14:14; 15:35.

Verses 1-4. In those days, the multitude being very great — The multitude mentioned Matthew 15:30; and having nothing to eat — They had, as on a former occasion, consumed all the provision they had brought with them; Jesus said — I have compassion, Greek, splagcnizomai, my bowels yearn, or, are moved, toward the multitude — Who thus flock eagerly about me, and express such zeal in their attendance, as to expose themselves thereby to many inconveniences and hardships. It is pleasing to observe the strong compassion which our blessed Lord continually discovered in all his actions toward mankind. Because they have now been with me three days — It is probable that the multitude, intent on hearing Christ and seeing his miracles, had lodged two nights together in the fields, as the season of the year was pleasant, this event happening quickly after the passover; and besides, the great number of the cures which had been wrought but just before, might animate them to continue with him, concluding, perhaps, that the miraculous power of Christ, which was displayed in so many glorious instances around them, would either preserve their health from being endangered by the large dews which fell in the night, or restore them from any disorder they might contract by their eagerness to attend on his ministry. If I send them away fasting, they will faint, &c. — Our Lord by his power could as easily have preserved them from fainting without food, as have created food by multiplying the loaves and fishes for their support, but he chose to take the latter method. For divers of them came from far — This our Lord knew, and he knew also that they were but ill furnished for procuring provisions, or accommodations abroad, for themselves. His disciples answered, From whence can a man satisfy these men with bread, &c. — The disciples, it seems, did not reflect on the miracle which Christ had lately wrought for the relief of the five thousand, or they did not imagine he would repeat such a miracle; or perhaps they thought that Christ proposed to feed this great multitude in the natural way, and, therefore, thus intimated their surprise that he should think of doing a thing so impracticable. Jesus did not reprove them for their forgetfulness of what he had so lately done, or for their wrong notions, but meekly asked what meat they had, and upon their telling him, he ordered it to be brought, and out of seven loaves and a few little fishes made a second dinner for an immense multitude by a miracle, few or none of them having been present at the former dinner. They seem to have been mostly such as followed Jesus from the coasts of Tyre and Sidon, and the neighbouring heathen country; hence they are said, on seeing his miracles, to have glorified the God of Israel. This dinner was in all respects like the first, except in the number of loaves and fishes of which it was made, the number of persons who were present at it, and the number of baskets that were filled with the fragments that remained. “One cannot but remark,” says Dr. Macknight, “with what wisdom Jesus chose to be so much in deserts during this period of his ministry. He was resolved, in the discharge of the duties of it, to make as little noise as possible, to avoid crowds, and to be followed only by such as had dispositions proper for profiting by his instructions. And, to say the truth, not a great many others would accompany him into solitudes, where they were to sustain the inconveniences of hunger, and the weather, for several days together. As the multitude on this and the like occasions remained long with Jesus, doubtless his doctrine distilled upon them all the while like dew, and as the small rain upon the tender herb. If so, what satisfaction and edification should we find in the divine discourses which he then delivered, were we in possession of them! The refreshment we receive from such of them as the inspired writers have preserved, raises an ardent desire of the rest. At the same time it must be acknowledged, that we are blessed with as much of Christ’s doctrine as is fully sufficient to all the purposes of salvation.”

Verses 6-9. He commanded the people to sit down — The evangelists having, in the account of the former dinner, described the manner in which the multitude was set down, thought it needless on this occasion to say any thing of that particular, probably because they were ranged as before, in companies by hundreds and fifties. And he took the seven loaves, and gave thanks — He gave thanks for the fishes separately, and distributed them separately. So they did eat — Matthew, they did all eat, and were filled; were abundantly satisfied. And they took up of the broken meat, &c. — Which Jesus ordered them to gather up, that he might thus convince them, in the strongest manner, of the greatness of the miracle; and teach them also, at the same time, to use a prudent frugality in the midst of plenty. This miracle, and also the former of the same kind, recorded Mark 6:40, &c., were intended to demonstrate, that Christ was the true bread which cometh down from heaven; for he who was almighty to create bread without means to support natural life, could not want power to create bread without means to support spiritual life. And this heavenly bread we stand so much in need of every moment, that we ought to be always praying, “Lord, evermore give us this bread.”

Verse 7. And they, had a few small fishes] This is not noticed in the parallel place, Matthew 15:36.

Verses 6-9. He commanded the people to sit down — The evangelists having, in the account of the former dinner, described the manner in which the multitude was set down, thought it needless on this occasion to say any thing of that particular, probably because they were ranged as before, in companies by hundreds and fifties. And he took the seven loaves, and gave thanks — He gave thanks for the fishes separately, and distributed them separately. So they did eat — Matthew, they did all eat, and were filled; were abundantly satisfied. And they took up of the broken meat, &c. — Which Jesus ordered them to gather up, that he might thus convince them, in the strongest manner, of the greatness of the miracle; and teach them also, at the same time, to use a prudent frugality in the midst of plenty. This miracle, and also the former of the same kind, recorded Mark 6:40, &c., were intended to demonstrate, that Christ was the true bread which cometh down from heaven; for he who was almighty to create bread without means to support natural life, could not want power to create bread without means to support spiritual life. And this heavenly bread we stand so much in need of every moment, that we ought to be always praying, “Lord, evermore give us this bread.”

V. 8. So they did eat-This miracle was intended to demonstrate, that Christ was the true bread which cometh down from heaven; for he who was almighty to create bread without means to support natural life, could not want power to create bread without means to support spiritual life. And this heavenly bread we stand so much in need of every moment, that we ought to be always praying, Lord, evermore give us this bread.

Verses 6-9. He commanded the people to sit down — The evangelists having, in the account of the former dinner, described the manner in which the multitude was set down, thought it needless on this occasion to say any thing of that particular, probably because they were ranged as before, in companies by hundreds and fifties. And he took the seven loaves, and gave thanks — He gave thanks for the fishes separately, and distributed them separately. So they did eat — Matthew, they did all eat, and were filled; were abundantly satisfied. And they took up of the broken meat, &c. — Which Jesus ordered them to gather up, that he might thus convince them, in the strongest manner, of the greatness of the miracle; and teach them also, at the same time, to use a prudent frugality in the midst of plenty. This miracle, and also the former of the same kind, recorded Mark 6:40, &c., were intended to demonstrate, that Christ was the true bread which cometh down from heaven; for he who was almighty to create bread without means to support natural life, could not want power to create bread without means to support spiritual life. And this heavenly bread we stand so much in need of every moment, that we ought to be always praying, “Lord, evermore give us this bread.”

8. Meat — This word is used in its old English sense and signifies food.

Verses 6-9. He commanded the people to sit down — The evangelists having, in the account of the former dinner, described the manner in which the multitude was set down, thought it needless on this occasion to say any thing of that particular, probably because they were ranged as before, in companies by hundreds and fifties. And he took the seven loaves, and gave thanks — He gave thanks for the fishes separately, and distributed them separately. So they did eat — Matthew, they did all eat, and were filled; were abundantly satisfied. And they took up of the broken meat, &c. — Which Jesus ordered them to gather up, that he might thus convince them, in the strongest manner, of the greatness of the miracle; and teach them also, at the same time, to use a prudent frugality in the midst of plenty. This miracle, and also the former of the same kind, recorded Mark 6:40, &c., were intended to demonstrate, that Christ was the true bread which cometh down from heaven; for he who was almighty to create bread without means to support natural life, could not want power to create bread without means to support spiritual life. And this heavenly bread we stand so much in need of every moment, that we ought to be always praying, “Lord, evermore give us this bread.”

Verse 10. Dalmanutha.] See Clarke’s note on “Matthew 15:39”.

Verses 10-13. He entered into a ship, and came into the parts of Dalmanutha — Matthew says that, having fed the multitude, he took ship, and came into the coasts of Magdala: but the evangelists may easily be reconciled, by supposing that Dalmanutha was a city and territory within the district of Magdala. The Pharisees came forth and began to question with him — The Pharisees, having heard of the second miraculous dinner, and fearing that the whole common people would acknowledge him for the Messiah, resolved to confute his pretensions fully and publicly. For this purpose, they came forth with the Sadducees, (see Matthew 16:1,) who, though the opposites and rivals of the Pharisees in all other matters, joined them in their design of oppressing Jesus, and, along with them, demanded of him a sign from heaven, tempting, that is, trying him. See note on Matthew 16:1. Some think the Jews, “understanding the prophecy, Daniel 7:13, literally, expected the Messiah would make his first public appearance in the clouds of heaven, and take unto himself glory and a temporal kingdom:” and that, therefore, “when the Pharisees desired Jesus to show them a sign from heaven, they certainly meant that he should demonstrate himself to be the Messiah, by coming in a visible and miraculous manner from heaven with great pomp, and by wresting the kingdom out of the hands of the Romans.” These hypocrites craftily feigned an inclination to believe, if he could but give them sufficient evidence of his divine mission. However, their true design was, that by his failing to give the proof which they required, he should expose himself to general blame. And he sighed deeply in his spirit — Feeling the bitterest grief on account of the incorrigibleness of their disposition. And said, Why doth this generation seek after a sign — When so many signs, so many incontrovertible proofs of my mission from God have been already given, and continue to be given daily? Verily there shall no sign be given — None such as they seek; to this generation — See note on Matthew 16:3, 4. The original expression here, ei doqhsetai shmeion, if a sign shall be given, is an elliptical form of an oath, as is evident from Hebrews 3:11. In ordinary cases, it may be supplied out of the ancient forms of swearing, thus: God do so to me, and more also, if a sign shall be given. But, in the mouth of God, such an oath must be supplied thus: Let me not be true, if they shall enter into my rest; if a sign shall be given, &c. Or, as in Ezekiel 14:16, zw egw, ei uioi, qugaterev swqhsontai, I live not, if sons or daughters be delivered.

Verse 10. He came into the parts of Dalmanutha, situate beyond the Jordan, where Tiberias and Magdala were considerable towns.

10. Dalmanutha — The situation of this place is not at the present day known, but commentators have located it on the west side of the lake, near the town of Magdala, mentioned in Matthew 15:39; and Dr. Thomson found a Dalhamia on the Jordan, a little town south of the lake, which he is inclined to believe to be this Dalmanutha. See map at page 62. There would then be no contradiction between Matthew and Mark. Our Saviour may have gone by ship to Dalhamia, as Mark would then say, and thence to Magdala. In that case Matthew simply mentions the place to which our Lord went before he left the ship, and the conversation with the Jews in regard to the sign.

V. 11. Tempting him-That is, trying to ensnare him. Matthew 16:1.

Verses 10-13. He entered into a ship, and came into the parts of Dalmanutha — Matthew says that, having fed the multitude, he took ship, and came into the coasts of Magdala: but the evangelists may easily be reconciled, by supposing that Dalmanutha was a city and territory within the district of Magdala. The Pharisees came forth and began to question with him — The Pharisees, having heard of the second miraculous dinner, and fearing that the whole common people would acknowledge him for the Messiah, resolved to confute his pretensions fully and publicly. For this purpose, they came forth with the Sadducees, (see Matthew 16:1,) who, though the opposites and rivals of the Pharisees in all other matters, joined them in their design of oppressing Jesus, and, along with them, demanded of him a sign from heaven, tempting, that is, trying him. See note on Matthew 16:1. Some think the Jews, “understanding the prophecy, Daniel 7:13, literally, expected the Messiah would make his first public appearance in the clouds of heaven, and take unto himself glory and a temporal kingdom:” and that, therefore, “when the Pharisees desired Jesus to show them a sign from heaven, they certainly meant that he should demonstrate himself to be the Messiah, by coming in a visible and miraculous manner from heaven with great pomp, and by wresting the kingdom out of the hands of the Romans.” These hypocrites craftily feigned an inclination to believe, if he could but give them sufficient evidence of his divine mission. However, their true design was, that by his failing to give the proof which they required, he should expose himself to general blame. And he sighed deeply in his spirit — Feeling the bitterest grief on account of the incorrigibleness of their disposition. And said, Why doth this generation seek after a sign — When so many signs, so many incontrovertible proofs of my mission from God have been already given, and continue to be given daily? Verily there shall no sign be given — None such as they seek; to this generation — See note on Matthew 16:3, 4. The original expression here, ei doqhsetai shmeion, if a sign shall be given, is an elliptical form of an oath, as is evident from Hebrews 3:11. In ordinary cases, it may be supplied out of the ancient forms of swearing, thus: God do so to me, and more also, if a sign shall be given. But, in the mouth of God, such an oath must be supplied thus: Let me not be true, if they shall enter into my rest; if a sign shall be given, &c. Or, as in Ezekiel 14:16, zw egw, ei uioi, qugaterev swqhsontai, I live not, if sons or daughters be delivered.

§ 70. — THE DEMAND FOR A SIGN, 11-13.

(See notes on Matthew 16:1-4.)

§ 71. — THE LEAVEN OF THE PHARISEES, 13-21.

13. To the other side — That is, from Dalmanutha or Magdala he recrosses to Butaiha, on the northeast side.

See notes on Matthew 16:5-12.

Verse 11. A sign from heaven. — See the notes on Matthew 16:1.

V. 12. Matthew 16:4.

Verse 12. And he sighed deeply in his spirit] Or having deeply groaned-so the word anastenaxav properly means. He was exceedingly affected at their obstinacy and hardness of heart. See Matthew 16:1-4.

Verses 10-13. He entered into a ship, and came into the parts of Dalmanutha — Matthew says that, having fed the multitude, he took ship, and came into the coasts of Magdala: but the evangelists may easily be reconciled, by supposing that Dalmanutha was a city and territory within the district of Magdala. The Pharisees came forth and began to question with him — The Pharisees, having heard of the second miraculous dinner, and fearing that the whole common people would acknowledge him for the Messiah, resolved to confute his pretensions fully and publicly. For this purpose, they came forth with the Sadducees, (see Matthew 16:1,) who, though the opposites and rivals of the Pharisees in all other matters, joined them in their design of oppressing Jesus, and, along with them, demanded of him a sign from heaven, tempting, that is, trying him. See note on Matthew 16:1. Some think the Jews, “understanding the prophecy, Daniel 7:13, literally, expected the Messiah would make his first public appearance in the clouds of heaven, and take unto himself glory and a temporal kingdom:” and that, therefore, “when the Pharisees desired Jesus to show them a sign from heaven, they certainly meant that he should demonstrate himself to be the Messiah, by coming in a visible and miraculous manner from heaven with great pomp, and by wresting the kingdom out of the hands of the Romans.” These hypocrites craftily feigned an inclination to believe, if he could but give them sufficient evidence of his divine mission. However, their true design was, that by his failing to give the proof which they required, he should expose himself to general blame. And he sighed deeply in his spirit — Feeling the bitterest grief on account of the incorrigibleness of their disposition. And said, Why doth this generation seek after a sign — When so many signs, so many incontrovertible proofs of my mission from God have been already given, and continue to be given daily? Verily there shall no sign be given — None such as they seek; to this generation — See note on Matthew 16:3, 4. The original expression here, ei doqhsetai shmeion, if a sign shall be given, is an elliptical form of an oath, as is evident from Hebrews 3:11. In ordinary cases, it may be supplied out of the ancient forms of swearing, thus: God do so to me, and more also, if a sign shall be given. But, in the mouth of God, such an oath must be supplied thus: Let me not be true, if they shall enter into my rest; if a sign shall be given, &c. Or, as in Ezekiel 14:16, zw egw, ei uioi, qugaterev swqhsontai, I live not, if sons or daughters be delivered.

Ver. 12. There shall no sign be given to this generation. Matthew 12:38.

§ 70. — THE DEMAND FOR A SIGN, 11-13.

(See notes on Matthew 16:1-4.)

§ 71. — THE LEAVEN OF THE PHARISEES, 13-21.

13. To the other side — That is, from Dalmanutha or Magdala he recrosses to Butaiha, on the northeast side.

See notes on Matthew 16:5-12.

Verse 12. Sighed deeply in his spirit. — As oppressed with the most painful sense of the perversity of men who refused to admit evidences of truth so strong as those which had been given to them, and were requiring new signs, not because they wished to be convinced, but in order to evade the convincing power of the mighty works of which they had already been the witnesses. This was a disposition which our Lord knew would lead to their ruin; and their fearful case lay heavy upon his spirit. There shall no sign be given. — Ei doqhsetai, If there shall be given; an elliptical mode of denial but of the strongest kind, having the force of a solemn oath. So in Ezekiel 14:16, As I live, ei uioi h qugaterev swqhsontai, if they shall deliver, that is, they shall neither deliver sons nor daughters.

Verses 10-13. He entered into a ship, and came into the parts of Dalmanutha — Matthew says that, having fed the multitude, he took ship, and came into the coasts of Magdala: but the evangelists may easily be reconciled, by supposing that Dalmanutha was a city and territory within the district of Magdala. The Pharisees came forth and began to question with him — The Pharisees, having heard of the second miraculous dinner, and fearing that the whole common people would acknowledge him for the Messiah, resolved to confute his pretensions fully and publicly. For this purpose, they came forth with the Sadducees, (see Matthew 16:1,) who, though the opposites and rivals of the Pharisees in all other matters, joined them in their design of oppressing Jesus, and, along with them, demanded of him a sign from heaven, tempting, that is, trying him. See note on Matthew 16:1. Some think the Jews, “understanding the prophecy, Daniel 7:13, literally, expected the Messiah would make his first public appearance in the clouds of heaven, and take unto himself glory and a temporal kingdom:” and that, therefore, “when the Pharisees desired Jesus to show them a sign from heaven, they certainly meant that he should demonstrate himself to be the Messiah, by coming in a visible and miraculous manner from heaven with great pomp, and by wresting the kingdom out of the hands of the Romans.” These hypocrites craftily feigned an inclination to believe, if he could but give them sufficient evidence of his divine mission. However, their true design was, that by his failing to give the proof which they required, he should expose himself to general blame. And he sighed deeply in his spirit — Feeling the bitterest grief on account of the incorrigibleness of their disposition. And said, Why doth this generation seek after a sign — When so many signs, so many incontrovertible proofs of my mission from God have been already given, and continue to be given daily? Verily there shall no sign be given — None such as they seek; to this generation — See note on Matthew 16:3, 4. The original expression here, ei doqhsetai shmeion, if a sign shall be given, is an elliptical form of an oath, as is evident from Hebrews 3:11. In ordinary cases, it may be supplied out of the ancient forms of swearing, thus: God do so to me, and more also, if a sign shall be given. But, in the mouth of God, such an oath must be supplied thus: Let me not be true, if they shall enter into my rest; if a sign shall be given, &c. Or, as in Ezekiel 14:16, zw egw, ei uioi, qugaterev swqhsontai, I live not, if sons or daughters be delivered.

§ 70. — THE DEMAND FOR A SIGN, 11-13.

(See notes on Matthew 16:1-4.)

§ 71. — THE LEAVEN OF THE PHARISEES, 13-21.

13. To the other side — That is, from Dalmanutha or Magdala he recrosses to Butaiha, on the northeast side.

See notes on Matthew 16:5-12.

Verse 14. Now the disciples had forgotten to take bread] See all this, to Mark 8:21, explained at large on Matthew 16:4-12. In the above chapter, an account is given of the Pharisees, Sadducees, and Herodians.

Verses 14-21. The disciples had forgotten to take bread, &c. — For an explanation of this paragraph, see note on Matthew 16:5-12. Beware of the leaven of the Pharisees and of Herod — By the leaven of Herod the doctrine of the Sadducees is intended, which was, in almost every point, in direct opposition to that of the Pharisees. Of the two sects, see the note on Matthew 3:7. And they reasoned among themselves — They talked privately among themselves about the meaning of their Master’s exhortation, and agreed that it was a reproof for their neglecting to take bread along with them. When Jesus knew it — Which he did immediately, for the thoughts of their minds, as well as the words of their tongues, were all observed by him; he saith, Why reason ye, because ye have no bread? Why should your neglecting to take bread with you make you put such an interpretation upon my words? Perceive ye not yet, &c. — After having been so long with me, are ye still ignorant of my power and goodness? Have ye your heart yet hardened? Is no abiding impression made yet upon your minds by the many and great miracles I have performed, and the many discourses which you have heard me deliver? Having eyes, see ye not, &c. — As if he had said, My miracles being all the objects of your senses, no extraordinary degree of capacity was requisite to enable you to judge of them. How came it then, that, having the senses of sight and hearing entire, you were not struck with the two miracles of the loaves and fishes, so as to remember them, and derive instruction from them? Our Lord here, it must be observed, affirms of all the apostles, (for the question is equivalent to an affirmation,) that their hearts were hardened: that, having eyes they saw not, having ears they heard not; that they did not consider, neither understand; the very same expressions that occur in the xiiith of Matthew. And yet it is certain that they were not judicially hardened. Therefore all these strong expressions do not necessarily import any thing more than the present want of spiritual understanding.

V. 15. Beware of the leaven of the Pharisees and of Herod, or of the Sadducees; two opposite extremes.

Verses 14-21. The disciples had forgotten to take bread, &c. — For an explanation of this paragraph, see note on Matthew 16:5-12. Beware of the leaven of the Pharisees and of Herod — By the leaven of Herod the doctrine of the Sadducees is intended, which was, in almost every point, in direct opposition to that of the Pharisees. Of the two sects, see the note on Matthew 3:7. And they reasoned among themselves — They talked privately among themselves about the meaning of their Master’s exhortation, and agreed that it was a reproof for their neglecting to take bread along with them. When Jesus knew it — Which he did immediately, for the thoughts of their minds, as well as the words of their tongues, were all observed by him; he saith, Why reason ye, because ye have no bread? Why should your neglecting to take bread with you make you put such an interpretation upon my words? Perceive ye not yet, &c. — After having been so long with me, are ye still ignorant of my power and goodness? Have ye your heart yet hardened? Is no abiding impression made yet upon your minds by the many and great miracles I have performed, and the many discourses which you have heard me deliver? Having eyes, see ye not, &c. — As if he had said, My miracles being all the objects of your senses, no extraordinary degree of capacity was requisite to enable you to judge of them. How came it then, that, having the senses of sight and hearing entire, you were not struck with the two miracles of the loaves and fishes, so as to remember them, and derive instruction from them? Our Lord here, it must be observed, affirms of all the apostles, (for the question is equivalent to an affirmation,) that their hearts were hardened: that, having eyes they saw not, having ears they heard not; that they did not consider, neither understand; the very same expressions that occur in the xiiith of Matthew. And yet it is certain that they were not judicially hardened. Therefore all these strong expressions do not necessarily import any thing more than the present want of spiritual understanding.

Verse 15. Leaven of the Pharisees. — See the notes on Matthew 16:5- 9.

Verses 14-21. The disciples had forgotten to take bread, &c. — For an explanation of this paragraph, see note on Matthew 16:5-12. Beware of the leaven of the Pharisees and of Herod — By the leaven of Herod the doctrine of the Sadducees is intended, which was, in almost every point, in direct opposition to that of the Pharisees. Of the two sects, see the note on Matthew 3:7. And they reasoned among themselves — They talked privately among themselves about the meaning of their Master’s exhortation, and agreed that it was a reproof for their neglecting to take bread along with them. When Jesus knew it — Which he did immediately, for the thoughts of their minds, as well as the words of their tongues, were all observed by him; he saith, Why reason ye, because ye have no bread? Why should your neglecting to take bread with you make you put such an interpretation upon my words? Perceive ye not yet, &c. — After having been so long with me, are ye still ignorant of my power and goodness? Have ye your heart yet hardened? Is no abiding impression made yet upon your minds by the many and great miracles I have performed, and the many discourses which you have heard me deliver? Having eyes, see ye not, &c. — As if he had said, My miracles being all the objects of your senses, no extraordinary degree of capacity was requisite to enable you to judge of them. How came it then, that, having the senses of sight and hearing entire, you were not struck with the two miracles of the loaves and fishes, so as to remember them, and derive instruction from them? Our Lord here, it must be observed, affirms of all the apostles, (for the question is equivalent to an affirmation,) that their hearts were hardened: that, having eyes they saw not, having ears they heard not; that they did not consider, neither understand; the very same expressions that occur in the xiiith of Matthew. And yet it is certain that they were not judicially hardened. Therefore all these strong expressions do not necessarily import any thing more than the present want of spiritual understanding.

V. 17, 18. Our Lord here affirms of all the apostles, (for the question is equivalent to an affirmation,) That their hearts were hardened; that having eyes they saw not, having ears they heard not; that they did not consider, neither understand: the very same expressions that occur in the thirteenth of Matthew. And yet it is certain they were not judicially hardened. Therefore all these strong expressions do not necessarily import any thing more than the present want of spiritual understanding.

Verses 14-21. The disciples had forgotten to take bread, &c. — For an explanation of this paragraph, see note on Matthew 16:5-12. Beware of the leaven of the Pharisees and of Herod — By the leaven of Herod the doctrine of the Sadducees is intended, which was, in almost every point, in direct opposition to that of the Pharisees. Of the two sects, see the note on Matthew 3:7. And they reasoned among themselves — They talked privately among themselves about the meaning of their Master’s exhortation, and agreed that it was a reproof for their neglecting to take bread along with them. When Jesus knew it — Which he did immediately, for the thoughts of their minds, as well as the words of their tongues, were all observed by him; he saith, Why reason ye, because ye have no bread? Why should your neglecting to take bread with you make you put such an interpretation upon my words? Perceive ye not yet, &c. — After having been so long with me, are ye still ignorant of my power and goodness? Have ye your heart yet hardened? Is no abiding impression made yet upon your minds by the many and great miracles I have performed, and the many discourses which you have heard me deliver? Having eyes, see ye not, &c. — As if he had said, My miracles being all the objects of your senses, no extraordinary degree of capacity was requisite to enable you to judge of them. How came it then, that, having the senses of sight and hearing entire, you were not struck with the two miracles of the loaves and fishes, so as to remember them, and derive instruction from them? Our Lord here, it must be observed, affirms of all the apostles, (for the question is equivalent to an affirmation,) that their hearts were hardened: that, having eyes they saw not, having ears they heard not; that they did not consider, neither understand; the very same expressions that occur in the xiiith of Matthew. And yet it is certain that they were not judicially hardened. Therefore all these strong expressions do not necessarily import any thing more than the present want of spiritual understanding.

V. 17, 18. Our Lord here affirms of all the apostles, (for the question is equivalent to an affirmation,) That their hearts were hardened; that having eyes they saw not, having ears they heard not; that they did not consider, neither understand: the very same expressions that occur in the thirteenth of Matthew. And yet it is certain they were not judicially hardened. Therefore all these strong expressions do not necessarily import any thing more than the present want of spiritual understanding.

Verses 14-21. The disciples had forgotten to take bread, &c. — For an explanation of this paragraph, see note on Matthew 16:5-12. Beware of the leaven of the Pharisees and of Herod — By the leaven of Herod the doctrine of the Sadducees is intended, which was, in almost every point, in direct opposition to that of the Pharisees. Of the two sects, see the note on Matthew 3:7. And they reasoned among themselves — They talked privately among themselves about the meaning of their Master’s exhortation, and agreed that it was a reproof for their neglecting to take bread along with them. When Jesus knew it — Which he did immediately, for the thoughts of their minds, as well as the words of their tongues, were all observed by him; he saith, Why reason ye, because ye have no bread? Why should your neglecting to take bread with you make you put such an interpretation upon my words? Perceive ye not yet, &c. — After having been so long with me, are ye still ignorant of my power and goodness? Have ye your heart yet hardened? Is no abiding impression made yet upon your minds by the many and great miracles I have performed, and the many discourses which you have heard me deliver? Having eyes, see ye not, &c. — As if he had said, My miracles being all the objects of your senses, no extraordinary degree of capacity was requisite to enable you to judge of them. How came it then, that, having the senses of sight and hearing entire, you were not struck with the two miracles of the loaves and fishes, so as to remember them, and derive instruction from them? Our Lord here, it must be observed, affirms of all the apostles, (for the question is equivalent to an affirmation,) that their hearts were hardened: that, having eyes they saw not, having ears they heard not; that they did not consider, neither understand; the very same expressions that occur in the xiiith of Matthew. And yet it is certain that they were not judicially hardened. Therefore all these strong expressions do not necessarily import any thing more than the present want of spiritual understanding.

Verses 14-21. The disciples had forgotten to take bread, &c. — For an explanation of this paragraph, see note on Matthew 16:5-12. Beware of the leaven of the Pharisees and of Herod — By the leaven of Herod the doctrine of the Sadducees is intended, which was, in almost every point, in direct opposition to that of the Pharisees. Of the two sects, see the note on Matthew 3:7. And they reasoned among themselves — They talked privately among themselves about the meaning of their Master’s exhortation, and agreed that it was a reproof for their neglecting to take bread along with them. When Jesus knew it — Which he did immediately, for the thoughts of their minds, as well as the words of their tongues, were all observed by him; he saith, Why reason ye, because ye have no bread? Why should your neglecting to take bread with you make you put such an interpretation upon my words? Perceive ye not yet, &c. — After having been so long with me, are ye still ignorant of my power and goodness? Have ye your heart yet hardened? Is no abiding impression made yet upon your minds by the many and great miracles I have performed, and the many discourses which you have heard me deliver? Having eyes, see ye not, &c. — As if he had said, My miracles being all the objects of your senses, no extraordinary degree of capacity was requisite to enable you to judge of them. How came it then, that, having the senses of sight and hearing entire, you were not struck with the two miracles of the loaves and fishes, so as to remember them, and derive instruction from them? Our Lord here, it must be observed, affirms of all the apostles, (for the question is equivalent to an affirmation,) that their hearts were hardened: that, having eyes they saw not, having ears they heard not; that they did not consider, neither understand; the very same expressions that occur in the xiiith of Matthew. And yet it is certain that they were not judicially hardened. Therefore all these strong expressions do not necessarily import any thing more than the present want of spiritual understanding.

Verses 14-21. The disciples had forgotten to take bread, &c. — For an explanation of this paragraph, see note on Matthew 16:5-12. Beware of the leaven of the Pharisees and of Herod — By the leaven of Herod the doctrine of the Sadducees is intended, which was, in almost every point, in direct opposition to that of the Pharisees. Of the two sects, see the note on Matthew 3:7. And they reasoned among themselves — They talked privately among themselves about the meaning of their Master’s exhortation, and agreed that it was a reproof for their neglecting to take bread along with them. When Jesus knew it — Which he did immediately, for the thoughts of their minds, as well as the words of their tongues, were all observed by him; he saith, Why reason ye, because ye have no bread? Why should your neglecting to take bread with you make you put such an interpretation upon my words? Perceive ye not yet, &c. — After having been so long with me, are ye still ignorant of my power and goodness? Have ye your heart yet hardened? Is no abiding impression made yet upon your minds by the many and great miracles I have performed, and the many discourses which you have heard me deliver? Having eyes, see ye not, &c. — As if he had said, My miracles being all the objects of your senses, no extraordinary degree of capacity was requisite to enable you to judge of them. How came it then, that, having the senses of sight and hearing entire, you were not struck with the two miracles of the loaves and fishes, so as to remember them, and derive instruction from them? Our Lord here, it must be observed, affirms of all the apostles, (for the question is equivalent to an affirmation,) that their hearts were hardened: that, having eyes they saw not, having ears they heard not; that they did not consider, neither understand; the very same expressions that occur in the xiiith of Matthew. And yet it is certain that they were not judicially hardened. Therefore all these strong expressions do not necessarily import any thing more than the present want of spiritual understanding.

Verses 14-21. The disciples had forgotten to take bread, &c. — For an explanation of this paragraph, see note on Matthew 16:5-12. Beware of the leaven of the Pharisees and of Herod — By the leaven of Herod the doctrine of the Sadducees is intended, which was, in almost every point, in direct opposition to that of the Pharisees. Of the two sects, see the note on Matthew 3:7. And they reasoned among themselves — They talked privately among themselves about the meaning of their Master’s exhortation, and agreed that it was a reproof for their neglecting to take bread along with them. When Jesus knew it — Which he did immediately, for the thoughts of their minds, as well as the words of their tongues, were all observed by him; he saith, Why reason ye, because ye have no bread? Why should your neglecting to take bread with you make you put such an interpretation upon my words? Perceive ye not yet, &c. — After having been so long with me, are ye still ignorant of my power and goodness? Have ye your heart yet hardened? Is no abiding impression made yet upon your minds by the many and great miracles I have performed, and the many discourses which you have heard me deliver? Having eyes, see ye not, &c. — As if he had said, My miracles being all the objects of your senses, no extraordinary degree of capacity was requisite to enable you to judge of them. How came it then, that, having the senses of sight and hearing entire, you were not struck with the two miracles of the loaves and fishes, so as to remember them, and derive instruction from them? Our Lord here, it must be observed, affirms of all the apostles, (for the question is equivalent to an affirmation,) that their hearts were hardened: that, having eyes they saw not, having ears they heard not; that they did not consider, neither understand; the very same expressions that occur in the xiiith of Matthew. And yet it is certain that they were not judicially hardened. Therefore all these strong expressions do not necessarily import any thing more than the present want of spiritual understanding.

Verse 22. They bring a blind man unto him] Christ went about to do good, and wherever he came he found some good to be done; and so should we, if we had a proper measure of the same zeal and love for the welfare of the bodies and souls of men.

Verses 22-26. And he cometh to Bethsaida — Where he had done many mighty works, without their producing the desired effect, the people remaining in impenitence and unbelief, Matthew 11:21. The following miracle, it may be observed, is recorded by Mark only; a plain proof that he is not to be considered as a mere abridger of Matthew. And they bring him a blind man, and besought him to touch him — Here appears the faith of those that brought him; they doubted not but one touch of Christ’s hand would restore his sight; but the man himself did not show that earnest desire for, or expectation of, a cure, that many others did. He took and led him out of the town — Declaring hereby, that those of Bethsaida, who had seen so many miracles in vain, were unworthy to behold this: for had our Lord herein only designed privacy, he might have led him into a house, or into an inner chamber, and have cured him there. And when he had spit on his eyes, &c. — Our Lord could have cured this man, as he did some others, with a word’s speaking, but he was pleased thus to use signs, as he did on some other occasions, probably with a view to assist the man’s faith, which it seems was very weak; it was evident, however, that the signs which he used had no natural tendency to effect a cure, nor indeed had any of the signs which our Lord ever used on such occasions: He asked him if he saw aught, &c. — Jesus did not, as on other occasions of a like nature, impart the faculty of sight to this blind man all at once, but by degrees: for the man at first saw things obscurely, and could not distinguish men from trees, otherwise than that he could discern them to move. His expression may be easily accounted for, on supposition that he was not born blind, but had lost his sight by some accident; for if that was the case, he might have retained the idea both of men and trees. By a second imposition of Christ’s hands he received a clear sight of every object in view. Our Lord’s intention in this might be to make it evident that in his cures he was not confined to one method of operation, but could dispense them in what manner he pleased. In the mean time, though the cure was performed by degrees, it was accomplished in so small a space of time, as to make it evident that it was not produced by any natural efficacy of our Lord’s spittle or touch, but merely by the exertion of his miraculous power. Christ perhaps intended, by restoring the man’s sight gradually, to signify in what way those who are by nature spiritually blind, are generally healed by his grace. At first, their knowledge of divine things is indistinct, obscure, and confused; they see men as trees walking; but afterward, by a second or third imposition of the Saviour’s hands, a further degree of spiritual discernment is communicated, and they see all things clearly. Their light, like that of the morning, shines more and more unto the perfect day. Let us, then, inquire if we have any sight of, or acquaintance with, those things of which faith is the evidence; and if, through grace, we have any true knowledge of them, we may hope that it will increase more and more, till we are fully translated out of our natural darkness of ignorance and folly, into the marvellous light of truth and wisdom. And he sent him away, saying, Neither go into the town — Where probably some who had seen Christ lead him out of the town, were expecting to see him return; but who, having been eye-witnesses of so many miracles, had not so much as the curiosity to follow him. Such therefore were not to be gratified with the sight of him when he was cured, that would not show so much respect to Christ as to go a step out of the town to see the cure wrought. Nor tell it to any in the town — Christ does not forbid him to tell it to others, but he must not tell it to any of the inhabitants of Bethsaida. Observe, reader, the slighting of Christ’s favours is forfeiting them; and he will make those know the worth of their privileges by the want of them, that would not know them otherwise. Bethsaida, in the day of her visitation, would not know the things that belonged to her peace, and therefore they are now hid from her eyes.

§ 72. — GRADUAL CURING OF THE BLIND MAN, 22-26. This miracle is related by Mark alone.

22. A blind man — It is clear from verse 24 that he had not been born blind. Besought him to touch him — There was evidently no doubt on their part that a touch from our Lord would do the deed.

Verses 22, 23. They bring a blind man unto him. — This miracle is recorded only by St. Mark; and his remarkable both for the application of spittle as a means of restoration, and for the gradual process of the cure. For the first, the remarks under the thirty-third verse of the preceding chapter may be referred to; and for the second, as no one can be so stupid as to suppose that he who opened the eyes of the man gradually, could not have done it at once, so we are taught that there is a variety in the Divine proceedings, of which as he gives no account, so we are not able to comprehend its reasons, but are bound to resolve the whole into his infinite though unrevealed wisdom. To be able to accomplish his purposes by an infinite variety of modes, with perfect ease and perfect certainty, is one of the loftiest proofs of perfection; and it lays in our minds the foundation of an absolute trust in God: “He can do all things, and all creatures serve him.”

V. 23. He led him out of the town-It was in just displeasure against the inhabitants of Bethsaida for their obstinate infidelity, that our Lord would work no more miracles among them, nor even suffer the person he had cured, either to go into the town, or to tell it to any therein.

Verse 23. And he took the blind man by the hand] Giving him a proof of his readiness to help him, and thus preparing him for the cure which he was about to work.

Led him out of the town] Thus showing the inhabitants that he considered them unworthy of having another miracle wrought among them. He had already deeply deplored their ingratitude and obstinacy: see Clarke on “Matthew 11:21”. When a people do not make a proper improvement of the light and grace which they receive from God, their candlestick is removed-even the visible Church becomes there extinct; and the candle is put out-no more means of spiritual illumination are afforded to the unfaithful inhabitants: Revelation 2:5. When he had spit on his eyes] There is a similar transaction to this mentioned by John, John 9:6. It is likely this was done merely to separate the eyelids; as, in certain cases of blindness, they are found always gummed together. It required a miracle to restore the sight, and this was done in consequence of Christ having laid his hands upon the blind man: it required no miracle to separate the eyelids, and, therefore, natural means only were employed-this was done by rubbing them with spittle; but whether by Christ, or by the blind man, is not absolutely certain. See Clarke on “Mark 7:33”. It has always been evident that false miracles have been wrought without reason or necessity, and without any obvious advantage; and they have thereby been detected: on the contrary, true miracles have always vindicated themselves by their obvious utility and importance; nothing ever being effected by them that could be performed by natural means.

If he saw aught.] ei, if, is wanting in the Syriac, all the Persic and Arabic, and in the Æthiopic; and ti blepeiv, Dost thou see any thing? is the reading of CD, Coptic, Æthiopic, all the Arabic and Persic.

Verses 22-26. And he cometh to Bethsaida — Where he had done many mighty works, without their producing the desired effect, the people remaining in impenitence and unbelief, Matthew 11:21. The following miracle, it may be observed, is recorded by Mark only; a plain proof that he is not to be considered as a mere abridger of Matthew. And they bring him a blind man, and besought him to touch him — Here appears the faith of those that brought him; they doubted not but one touch of Christ’s hand would restore his sight; but the man himself did not show that earnest desire for, or expectation of, a cure, that many others did. He took and led him out of the town — Declaring hereby, that those of Bethsaida, who had seen so many miracles in vain, were unworthy to behold this: for had our Lord herein only designed privacy, he might have led him into a house, or into an inner chamber, and have cured him there. And when he had spit on his eyes, &c. — Our Lord could have cured this man, as he did some others, with a word’s speaking, but he was pleased thus to use signs, as he did on some other occasions, probably with a view to assist the man’s faith, which it seems was very weak; it was evident, however, that the signs which he used had no natural tendency to effect a cure, nor indeed had any of the signs which our Lord ever used on such occasions: He asked him if he saw aught, &c. — Jesus did not, as on other occasions of a like nature, impart the faculty of sight to this blind man all at once, but by degrees: for the man at first saw things obscurely, and could not distinguish men from trees, otherwise than that he could discern them to move. His expression may be easily accounted for, on supposition that he was not born blind, but had lost his sight by some accident; for if that was the case, he might have retained the idea both of men and trees. By a second imposition of Christ’s hands he received a clear sight of every object in view. Our Lord’s intention in this might be to make it evident that in his cures he was not confined to one method of operation, but could dispense them in what manner he pleased. In the mean time, though the cure was performed by degrees, it was accomplished in so small a space of time, as to make it evident that it was not produced by any natural efficacy of our Lord’s spittle or touch, but merely by the exertion of his miraculous power. Christ perhaps intended, by restoring the man’s sight gradually, to signify in what way those who are by nature spiritually blind, are generally healed by his grace. At first, their knowledge of divine things is indistinct, obscure, and confused; they see men as trees walking; but afterward, by a second or third imposition of the Saviour’s hands, a further degree of spiritual discernment is communicated, and they see all things clearly. Their light, like that of the morning, shines more and more unto the perfect day. Let us, then, inquire if we have any sight of, or acquaintance with, those things of which faith is the evidence; and if, through grace, we have any true knowledge of them, we may hope that it will increase more and more, till we are fully translated out of our natural darkness of ignorance and folly, into the marvellous light of truth and wisdom. And he sent him away, saying, Neither go into the town — Where probably some who had seen Christ lead him out of the town, were expecting to see him return; but who, having been eye-witnesses of so many miracles, had not so much as the curiosity to follow him. Such therefore were not to be gratified with the sight of him when he was cured, that would not show so much respect to Christ as to go a step out of the town to see the cure wrought. Nor tell it to any in the town — Christ does not forbid him to tell it to others, but he must not tell it to any of the inhabitants of Bethsaida. Observe, reader, the slighting of Christ’s favours is forfeiting them; and he will make those know the worth of their privileges by the want of them, that would not know them otherwise. Bethsaida, in the day of her visitation, would not know the things that belonged to her peace, and therefore they are now hid from her eyes.

23. Spit on his eyes — See notes on Mark 7:33. Asked him if he saw aught — Our Lord in this whole process of half curing and then wholly curing, shows that the result is completely at his command. He can, as at some times, perform the work without word or sign; at others with an instantaneous word; at others still with a word and sign; and finally, as here, with word and sign, arresting the completion as he pleases. Disease shall start, and depart forthwith, or go by lingering delays, as he permits.

Verses 22, 23. They bring a blind man unto him. — This miracle is recorded only by St. Mark; and his remarkable both for the application of spittle as a means of restoration, and for the gradual process of the cure. For the first, the remarks under the thirty-third verse of the preceding chapter may be referred to; and for the second, as no one can be so stupid as to suppose that he who opened the eyes of the man gradually, could not have done it at once, so we are taught that there is a variety in the Divine proceedings, of which as he gives no account, so we are not able to comprehend its reasons, but are bound to resolve the whole into his infinite though unrevealed wisdom. To be able to accomplish his purposes by an infinite variety of modes, with perfect ease and perfect certainty, is one of the loftiest proofs of perfection; and it lays in our minds the foundation of an absolute trust in God: “He can do all things, and all creatures serve him.”

V. 24. I see men as trees walking-He distinguished men from trees only by their motion.

Verse 24. I see men as trees, walking.] His sight was so imperfect that he could not distinguish between men and trees, only by the motion of the former.

Verses 22-26. And he cometh to Bethsaida — Where he had done many mighty works, without their producing the desired effect, the people remaining in impenitence and unbelief, Matthew 11:21. The following miracle, it may be observed, is recorded by Mark only; a plain proof that he is not to be considered as a mere abridger of Matthew. And they bring him a blind man, and besought him to touch him — Here appears the faith of those that brought him; they doubted not but one touch of Christ’s hand would restore his sight; but the man himself did not show that earnest desire for, or expectation of, a cure, that many others did. He took and led him out of the town — Declaring hereby, that those of Bethsaida, who had seen so many miracles in vain, were unworthy to behold this: for had our Lord herein only designed privacy, he might have led him into a house, or into an inner chamber, and have cured him there. And when he had spit on his eyes, &c. — Our Lord could have cured this man, as he did some others, with a word’s speaking, but he was pleased thus to use signs, as he did on some other occasions, probably with a view to assist the man’s faith, which it seems was very weak; it was evident, however, that the signs which he used had no natural tendency to effect a cure, nor indeed had any of the signs which our Lord ever used on such occasions: He asked him if he saw aught, &c. — Jesus did not, as on other occasions of a like nature, impart the faculty of sight to this blind man all at once, but by degrees: for the man at first saw things obscurely, and could not distinguish men from trees, otherwise than that he could discern them to move. His expression may be easily accounted for, on supposition that he was not born blind, but had lost his sight by some accident; for if that was the case, he might have retained the idea both of men and trees. By a second imposition of Christ’s hands he received a clear sight of every object in view. Our Lord’s intention in this might be to make it evident that in his cures he was not confined to one method of operation, but could dispense them in what manner he pleased. In the mean time, though the cure was performed by degrees, it was accomplished in so small a space of time, as to make it evident that it was not produced by any natural efficacy of our Lord’s spittle or touch, but merely by the exertion of his miraculous power. Christ perhaps intended, by restoring the man’s sight gradually, to signify in what way those who are by nature spiritually blind, are generally healed by his grace. At first, their knowledge of divine things is indistinct, obscure, and confused; they see men as trees walking; but afterward, by a second or third imposition of the Saviour’s hands, a further degree of spiritual discernment is communicated, and they see all things clearly. Their light, like that of the morning, shines more and more unto the perfect day. Let us, then, inquire if we have any sight of, or acquaintance with, those things of which faith is the evidence; and if, through grace, we have any true knowledge of them, we may hope that it will increase more and more, till we are fully translated out of our natural darkness of ignorance and folly, into the marvellous light of truth and wisdom. And he sent him away, saying, Neither go into the town — Where probably some who had seen Christ lead him out of the town, were expecting to see him return; but who, having been eye-witnesses of so many miracles, had not so much as the curiosity to follow him. Such therefore were not to be gratified with the sight of him when he was cured, that would not show so much respect to Christ as to go a step out of the town to see the cure wrought. Nor tell it to any in the town — Christ does not forbid him to tell it to others, but he must not tell it to any of the inhabitants of Bethsaida. Observe, reader, the slighting of Christ’s favours is forfeiting them; and he will make those know the worth of their privileges by the want of them, that would not know them otherwise. Bethsaida, in the day of her visitation, would not know the things that belonged to her peace, and therefore they are now hid from her eyes.

Ver. 24. I see men, as trees, walking. To other blind men the Lord said, receive your sight, and the blind saw. Here he chose to diversify his manner by a gradual restoration of the powers of vision. From the more private and gradual operation of this miracle, we learn that this man had lost his sight in the course of providence. The town of Bethsaida through unbelief, after rejecting the glorious works recorded in Matthew 11:4, 21 and Luke 10:13, was deemed unworthy to see another miracle. Such are the awful retributions of divine justice. The Lord did not even allow the man restored to sight, to publish the miracle of mercy in such an unworthy place, but sent him away to his own house. It is the same with regard to the gradual illumination of the mind. Some men are suddenly touched and converted; others see their sins; fear to die, try to keep the law, use the means of grace, seek salvation partly by works, partly by grace; but sincere seekers at length see the glory of God in the face of Christ, and exult in the joys of remission.

24. Men as trees, walking — Had the man been born blind he would not have recognized either men or trees as such. One who has received his sight for the first time would not know a circle from a square, or identify any visible form as being what he had heretofore known.

Verses 24, 25. I see men as trees walking. — He saw dark shadows in motion before him, whom on that account he took to be men; but otherwise he could not distinguish them from trees. Upon the imposition of our Lord’s hands a second time, he saw every man clearly.

Verse 25. And saw every man clearly.] But instead of apantav, all men, several excellent MSS., and the principal versions, have apanta, all things, every object; for the view he had of them before was indistinct and confused. Our Lord could have restored this man to sight in a moment; but he chose to do it in the way mentioned in the text, to show that he is sovereign of his own graces; and to point out that, however insignificant means may appear in themselves, they are divinely efficacious when he chooses to work by them; and that, however small the first manifestations of mercy may be, they are nevertheless the beginnings of the fulness of the blessings of the Gospel of peace. Reader, art thou in this man’s state? Art thou blind? Then come to Jesus that he may restore thee. Hast thou a measure of light? Then pray that he may lay his hands again on thee, that thou mayest be enabled to read thy title clear to the heavenly inheritance.

Verses 22-26. And he cometh to Bethsaida — Where he had done many mighty works, without their producing the desired effect, the people remaining in impenitence and unbelief, Matthew 11:21. The following miracle, it may be observed, is recorded by Mark only; a plain proof that he is not to be considered as a mere abridger of Matthew. And they bring him a blind man, and besought him to touch him — Here appears the faith of those that brought him; they doubted not but one touch of Christ’s hand would restore his sight; but the man himself did not show that earnest desire for, or expectation of, a cure, that many others did. He took and led him out of the town — Declaring hereby, that those of Bethsaida, who had seen so many miracles in vain, were unworthy to behold this: for had our Lord herein only designed privacy, he might have led him into a house, or into an inner chamber, and have cured him there. And when he had spit on his eyes, &c. — Our Lord could have cured this man, as he did some others, with a word’s speaking, but he was pleased thus to use signs, as he did on some other occasions, probably with a view to assist the man’s faith, which it seems was very weak; it was evident, however, that the signs which he used had no natural tendency to effect a cure, nor indeed had any of the signs which our Lord ever used on such occasions: He asked him if he saw aught, &c. — Jesus did not, as on other occasions of a like nature, impart the faculty of sight to this blind man all at once, but by degrees: for the man at first saw things obscurely, and could not distinguish men from trees, otherwise than that he could discern them to move. His expression may be easily accounted for, on supposition that he was not born blind, but had lost his sight by some accident; for if that was the case, he might have retained the idea both of men and trees. By a second imposition of Christ’s hands he received a clear sight of every object in view. Our Lord’s intention in this might be to make it evident that in his cures he was not confined to one method of operation, but could dispense them in what manner he pleased. In the mean time, though the cure was performed by degrees, it was accomplished in so small a space of time, as to make it evident that it was not produced by any natural efficacy of our Lord’s spittle or touch, but merely by the exertion of his miraculous power. Christ perhaps intended, by restoring the man’s sight gradually, to signify in what way those who are by nature spiritually blind, are generally healed by his grace. At first, their knowledge of divine things is indistinct, obscure, and confused; they see men as trees walking; but afterward, by a second or third imposition of the Saviour’s hands, a further degree of spiritual discernment is communicated, and they see all things clearly. Their light, like that of the morning, shines more and more unto the perfect day. Let us, then, inquire if we have any sight of, or acquaintance with, those things of which faith is the evidence; and if, through grace, we have any true knowledge of them, we may hope that it will increase more and more, till we are fully translated out of our natural darkness of ignorance and folly, into the marvellous light of truth and wisdom. And he sent him away, saying, Neither go into the town — Where probably some who had seen Christ lead him out of the town, were expecting to see him return; but who, having been eye-witnesses of so many miracles, had not so much as the curiosity to follow him. Such therefore were not to be gratified with the sight of him when he was cured, that would not show so much respect to Christ as to go a step out of the town to see the cure wrought. Nor tell it to any in the town — Christ does not forbid him to tell it to others, but he must not tell it to any of the inhabitants of Bethsaida. Observe, reader, the slighting of Christ’s favours is forfeiting them; and he will make those know the worth of their privileges by the want of them, that would not know them otherwise. Bethsaida, in the day of her visitation, would not know the things that belonged to her peace, and therefore they are now hid from her eyes.

§ 72. — GRADUAL CURING OF THE BLIND MAN, 22-26. This miracle is related by Mark alone.

22. A blind man — It is clear from verse 24 that he had not been born blind. Besought him to touch him — There was evidently no doubt on their part that a touch from our Lord would do the deed.

Verses 24, 25. I see men as trees walking. — He saw dark shadows in motion before him, whom on that account he took to be men; but otherwise he could not distinguish them from trees. Upon the imposition of our Lord’s hands a second time, he saw every man clearly.

Verse 26. He sent him away to his house] So it appears that this person did not belong to Bethsaida, for, in going to his house, he was not to enter into the village.

This miracle is not mentioned by any other of the evangelists. It affords another proof that Mark did not abridge Matthew’s Gospel.

Verses 22-26. And he cometh to Bethsaida — Where he had done many mighty works, without their producing the desired effect, the people remaining in impenitence and unbelief, Matthew 11:21. The following miracle, it may be observed, is recorded by Mark only; a plain proof that he is not to be considered as a mere abridger of Matthew. And they bring him a blind man, and besought him to touch him — Here appears the faith of those that brought him; they doubted not but one touch of Christ’s hand would restore his sight; but the man himself did not show that earnest desire for, or expectation of, a cure, that many others did. He took and led him out of the town — Declaring hereby, that those of Bethsaida, who had seen so many miracles in vain, were unworthy to behold this: for had our Lord herein only designed privacy, he might have led him into a house, or into an inner chamber, and have cured him there. And when he had spit on his eyes, &c. — Our Lord could have cured this man, as he did some others, with a word’s speaking, but he was pleased thus to use signs, as he did on some other occasions, probably with a view to assist the man’s faith, which it seems was very weak; it was evident, however, that the signs which he used had no natural tendency to effect a cure, nor indeed had any of the signs which our Lord ever used on such occasions: He asked him if he saw aught, &c. — Jesus did not, as on other occasions of a like nature, impart the faculty of sight to this blind man all at once, but by degrees: for the man at first saw things obscurely, and could not distinguish men from trees, otherwise than that he could discern them to move. His expression may be easily accounted for, on supposition that he was not born blind, but had lost his sight by some accident; for if that was the case, he might have retained the idea both of men and trees. By a second imposition of Christ’s hands he received a clear sight of every object in view. Our Lord’s intention in this might be to make it evident that in his cures he was not confined to one method of operation, but could dispense them in what manner he pleased. In the mean time, though the cure was performed by degrees, it was accomplished in so small a space of time, as to make it evident that it was not produced by any natural efficacy of our Lord’s spittle or touch, but merely by the exertion of his miraculous power. Christ perhaps intended, by restoring the man’s sight gradually, to signify in what way those who are by nature spiritually blind, are generally healed by his grace. At first, their knowledge of divine things is indistinct, obscure, and confused; they see men as trees walking; but afterward, by a second or third imposition of the Saviour’s hands, a further degree of spiritual discernment is communicated, and they see all things clearly. Their light, like that of the morning, shines more and more unto the perfect day. Let us, then, inquire if we have any sight of, or acquaintance with, those things of which faith is the evidence; and if, through grace, we have any true knowledge of them, we may hope that it will increase more and more, till we are fully translated out of our natural darkness of ignorance and folly, into the marvellous light of truth and wisdom. And he sent him away, saying, Neither go into the town — Where probably some who had seen Christ lead him out of the town, were expecting to see him return; but who, having been eye-witnesses of so many miracles, had not so much as the curiosity to follow him. Such therefore were not to be gratified with the sight of him when he was cured, that would not show so much respect to Christ as to go a step out of the town to see the cure wrought. Nor tell it to any in the town — Christ does not forbid him to tell it to others, but he must not tell it to any of the inhabitants of Bethsaida. Observe, reader, the slighting of Christ’s favours is forfeiting them; and he will make those know the worth of their privileges by the want of them, that would not know them otherwise. Bethsaida, in the day of her visitation, would not know the things that belonged to her peace, and therefore they are now hid from her eyes.

26. Nor tell it to any in the town — Any man residing in the town. Very probably there was at this time a special suspicion existing of the authorities in regard to Jesus. Herod Philip (resident so near as Cesarea Philippi) may have been in Bethsaida. This supposition would account both for Jesus taking the man out of the town and for this prohibition to tell any man in it.

§ 73. — THE APOSTOLIC INAUGURATION AT CESAREA PHILIPPI, 27-30; Matthew 16:13-21.

Verse 26. Neither go into the town, &c. — From this it would seem that the man was not a resident at Bethsaida; and our Lord sent him home because the people of that city had not profited by his previous miracles. He had already said, “Wo unto thee, Chorazin; wo unto thee, Bethsaida;” and he began now to show his anger by diminishing the privileges which had been hitherto abused.

V. 27. Matthew 16:13; Luke 9:18.

Verse 27. And Jesus went out, &c.] See on Matthew 16:13-20.

Verses 27-30. And Jesus went into the towns of Cesarea Philippi — These verses are explained at large in the notes on Matthew 16:13-20. He charged them that they should tell no man of him — He enjoined on them silence for the present, 1st, That he might not encourage the people to set him up for a temporal king; 2d, That he might not provoke the scribes and Pharisees to destroy him before the time, and, 3d, That he might not forestall the brighter evidence which was to be given of his divine character after his resurrection.

27. And Jesus went out — From Bethsaida. Towns of Cesarea — The hamlets near the city. It does not appear that our Lord went into the city itself.

§ 74. — PREDICTIONS OF HIS OWN SUFFERING, AND ULTIMATE COMING TO JUDGE THE WORLD, 31-38.

(See notes on Matthew 16:21-28.)

Verse 27. Whom do men say that I am? — See the notes on Matthew 16:13-23.

Verses 27-30. And Jesus went into the towns of Cesarea Philippi — These verses are explained at large in the notes on Matthew 16:13-20. He charged them that they should tell no man of him — He enjoined on them silence for the present, 1st, That he might not encourage the people to set him up for a temporal king; 2d, That he might not provoke the scribes and Pharisees to destroy him before the time, and, 3d, That he might not forestall the brighter evidence which was to be given of his divine character after his resurrection.

Verse 29. Thou art the Christ.] Three MSS. and some versions add, the Son of the living God.

Verses 27-30. And Jesus went into the towns of Cesarea Philippi — These verses are explained at large in the notes on Matthew 16:13-20. He charged them that they should tell no man of him — He enjoined on them silence for the present, 1st, That he might not encourage the people to set him up for a temporal king; 2d, That he might not provoke the scribes and Pharisees to destroy him before the time, and, 3d, That he might not forestall the brighter evidence which was to be given of his divine character after his resurrection.

Ver. 29. Thou art the Christ. Eusebius, in his demonstration of the gospel, book 3. ch. 7, after reciting the whole of Matthew 16:16-18, notices that Mark simply says, thou art the Christ. Peter having dictated and revised the gospel of this evangelist, could not publish his own praise. For which reason, Mark also passes it by. — This invaluable work of Eusebius I now hold in my hand, while I translate. Ed. Paris, fol. 1528.

V. 30. He enjoined them silence for the present,

1. That he might not encourage the people to set him up for a temporal king; 2. That he might not provoke the scribes and Pharisees to destroy him before the time and, 3. That he might not forestall the bright evidence which was to be given of his Divine character after his resurrection.

Verses 27-30. And Jesus went into the towns of Cesarea Philippi — These verses are explained at large in the notes on Matthew 16:13-20. He charged them that they should tell no man of him — He enjoined on them silence for the present, 1st, That he might not encourage the people to set him up for a temporal king; 2d, That he might not provoke the scribes and Pharisees to destroy him before the time, and, 3d, That he might not forestall the brighter evidence which was to be given of his divine character after his resurrection.

V. 31. Matthew 16:21; Luke 9:22.

Verses 31-33. And he began to teach them that the Son of man must suffer — The disciples being now convinced that Jesus was the Messiah, the Son of God, and having made confession of him as such, they were prepared to receive this further and equally important discovery, which they could not have borne before, without being so offended as to forsake him; and which, perhaps, they could hardly have borne now, had they thoroughly understood, and fully believed, Christ’s words; for they certainly still expected that he would assume external pomp and power, and restore the kingdom of Israel, an expectation which they held fast, even till the day of his ascension into heaven. And he spake that saying openly — Parrhsia, plainly, namely to the apostles. Our Lord frequently after this repeated the prediction of his sufferings; for instance, Matthew 17:22; 20:18; 26:2; Luke 22:15. But it is remarkable that on none of those occasions was the prophecy delivered to any but the twelve, and a few select women, one instance excepted, namely, Luke 17:25, when it was expressed in terms somewhat obscure. The multitude of the disciples were never let into the secret, because it might have made them desert Christ, as they had not, like the apostles, raised expectations of particular preferments in his kingdom, to bias their understandings, and hinder them from perceiving the meaning of the prediction. It is true, he foretold his resurrection from the dead more publicly; for oftener than once he appealed to it as the principal proof of his mission, even in the presence of the priests, as is evident from their mentioning it to Pilate, Matthew 27:63. It seems the priests had often been our Lord’s hearers. See the notes on Matthew 16:21-23.

Ver. 31. And after three days rise again. Erasmus, in his critical annotations, reckons these from the commencement of our Saviour’s passion. Beza has also a long note here. He illustrates the phrase as a hebraism, by authorities.

V. 32. He spake that saying openly-Or in express terms. Till now he had only intimated it to them.

And Peter taking hold of him-Perhaps by the arms or clothes.

Verse 32. And he spake that saying] Concerning the certainty and necessity of his sufferings-openly: with great plainness, parrhsia, confidence, or emphasis, so that the disciples now began fully to understand him. This is an additional observation of St. Mark. For Peter’s reproof, see Clarke on “Matthew 16:22”, &c.

Verses 31-33. And he began to teach them that the Son of man must suffer — The disciples being now convinced that Jesus was the Messiah, the Son of God, and having made confession of him as such, they were prepared to receive this further and equally important discovery, which they could not have borne before, without being so offended as to forsake him; and which, perhaps, they could hardly have borne now, had they thoroughly understood, and fully believed, Christ’s words; for they certainly still expected that he would assume external pomp and power, and restore the kingdom of Israel, an expectation which they held fast, even till the day of his ascension into heaven. And he spake that saying openly — Parrhsia, plainly, namely to the apostles. Our Lord frequently after this repeated the prediction of his sufferings; for instance, Matthew 17:22; 20:18; 26:2; Luke 22:15. But it is remarkable that on none of those occasions was the prophecy delivered to any but the twelve, and a few select women, one instance excepted, namely, Luke 17:25, when it was expressed in terms somewhat obscure. The multitude of the disciples were never let into the secret, because it might have made them desert Christ, as they had not, like the apostles, raised expectations of particular preferments in his kingdom, to bias their understandings, and hinder them from perceiving the meaning of the prediction. It is true, he foretold his resurrection from the dead more publicly; for oftener than once he appealed to it as the principal proof of his mission, even in the presence of the priests, as is evident from their mentioning it to Pilate, Matthew 27:63. It seems the priests had often been our Lord’s hearers. See the notes on Matthew 16:21-23.

V. 33. Looking on his disciples-That they might the more observe what he said to Peter.

Verses 31-33. And he began to teach them that the Son of man must suffer — The disciples being now convinced that Jesus was the Messiah, the Son of God, and having made confession of him as such, they were prepared to receive this further and equally important discovery, which they could not have borne before, without being so offended as to forsake him; and which, perhaps, they could hardly have borne now, had they thoroughly understood, and fully believed, Christ’s words; for they certainly still expected that he would assume external pomp and power, and restore the kingdom of Israel, an expectation which they held fast, even till the day of his ascension into heaven. And he spake that saying openly — Parrhsia, plainly, namely to the apostles. Our Lord frequently after this repeated the prediction of his sufferings; for instance, Matthew 17:22; 20:18; 26:2; Luke 22:15. But it is remarkable that on none of those occasions was the prophecy delivered to any but the twelve, and a few select women, one instance excepted, namely, Luke 17:25, when it was expressed in terms somewhat obscure. The multitude of the disciples were never let into the secret, because it might have made them desert Christ, as they had not, like the apostles, raised expectations of particular preferments in his kingdom, to bias their understandings, and hinder them from perceiving the meaning of the prediction. It is true, he foretold his resurrection from the dead more publicly; for oftener than once he appealed to it as the principal proof of his mission, even in the presence of the priests, as is evident from their mentioning it to Pilate, Matthew 27:63. It seems the priests had often been our Lord’s hearers. See the notes on Matthew 16:21-23.

V. 34. And when he called the people-To hear a truth of the last importance, and one that equally concerned them all.

Let him deny himself-His own will, in all things small and great, however pleasing, and that continually:

And take up his cross-Embrace the will of God, however painful, daily, hourly, continually. Thus only can he follow me in holiness to glory.

Verse 34. Whosoever will come after me] It seems that Christ formed, on the proselytism of the Jews, the principal qualities which he required in the proselytes of his covenant.

The first condition of proselytism among the Jews was, that he that came to embrace their religion should come voluntarily, and that neither force nor influence should be employed in this business. This is also the first condition required by Jesus Christ, and which he considers as the foundation of all the rest:-If a man be willing to come after me. The second condition required in the Jewish proselyte was, that he should perfectly renounce all his prejudices, his errors, his idolatry, and every thing that concerned his false religion; and that he should entirely separate himself from his most intimate friends and acquaintances. It was on this ground that the Jews called proselytism a new birth, and proselytes new-born, and new men; and our Lord requires men to be born again, not only of water, but by the Holy Ghost. See John 3:5. All this our Lord includes in this word, Let him renounce himself. To this the following scriptures refer: Matthew 10:33; John 3:3, 5, 2 Corinthians 5:17.

The third condition on which a person was admitted into the Jewish Church as a proselyte was, that he should submit to the yoke of the Jewish law, and bear patiently the inconveniences and sufferings with which a profession of the Mosaic religion might be accompanied. Christ requires the same condition; but, instead of the yoke of the law, he brings in his own doctrine, which he calls his yoke, Matthew 11:29: and his cross, the taking up of which not only implies a bold profession of Christ crucified, but also a cheerful submitting to all the sufferings and persecutions to which he might be exposed, and even to death itself.

The fourth condition was, that they should solemnly engage to continue in the Jewish religion, faithful even unto death. This condition Christ also requires; and it is comprised in this word, Let him FOLLOW me. See the following verses; and see, on the subject of proselytism, Ruth 1:16, 17.

Verses 34-38. When he had called the people unto him — To hear a truth of the last importance, and one that equally concerned them all; whosoever will come after me — And be a disciple of mine, entitled to all the privileges and blessings which belong to my disciples in this world and the next; let him deny himself — His own will, in all things, great and small, however pleasing, and that continually; and take up his cross — Embrace the will of God, however painful, daily, hourly, continually. Thus only can he follow me in holiness to glory. See on Matthew 16:24-26. Whosoever shall be ashamed of me — Poor, despised, and a man of sorrows though I am; and of my words — That is, of avowing by word and action whatever I have said, particularly this my precept of self-denial, and taking up the daily cross: and whosoever is not heartily willing to sustain the scoffs of a wicked world, to which the profession and practice of my religion may expose him; of him also shall the Son of man be ashamed, &c. — He shall be ashamed to acknowledge one for his disciple who has acted in a manner so unlike his Master, and so unworthy of his religion. See on Matthew 10:32, 33.

34. When he had called the people — The people were to hear this lesson, although they had not heard of the previous with the disciples on which it was founded. For, according to Matthew, and in strict force of connection, it was addressed mainly to the disciples.

Verse 34. Deny himself, &c. — See notes on Matthew 16:24-28.

V. 35. Matthew 16:25; Luke 9:24; 17:33; John 12:25.

Verse 35. For whosoever will save his life] On this and the following verses, see Matthew 16:24, &c.

Verses 34-38. When he had called the people unto him — To hear a truth of the last importance, and one that equally concerned them all; whosoever will come after me — And be a disciple of mine, entitled to all the privileges and blessings which belong to my disciples in this world and the next; let him deny himself — His own will, in all things, great and small, however pleasing, and that continually; and take up his cross — Embrace the will of God, however painful, daily, hourly, continually. Thus only can he follow me in holiness to glory. See on Matthew 16:24-26. Whosoever shall be ashamed of me — Poor, despised, and a man of sorrows though I am; and of my words — That is, of avowing by word and action whatever I have said, particularly this my precept of self-denial, and taking up the daily cross: and whosoever is not heartily willing to sustain the scoffs of a wicked world, to which the profession and practice of my religion may expose him; of him also shall the Son of man be ashamed, &c. — He shall be ashamed to acknowledge one for his disciple who has acted in a manner so unlike his Master, and so unworthy of his religion. See on Matthew 10:32, 33.

Verses 34-38. When he had called the people unto him — To hear a truth of the last importance, and one that equally concerned them all; whosoever will come after me — And be a disciple of mine, entitled to all the privileges and blessings which belong to my disciples in this world and the next; let him deny himself — His own will, in all things, great and small, however pleasing, and that continually; and take up his cross — Embrace the will of God, however painful, daily, hourly, continually. Thus only can he follow me in holiness to glory. See on Matthew 16:24-26. Whosoever shall be ashamed of me — Poor, despised, and a man of sorrows though I am; and of my words — That is, of avowing by word and action whatever I have said, particularly this my precept of self-denial, and taking up the daily cross: and whosoever is not heartily willing to sustain the scoffs of a wicked world, to which the profession and practice of my religion may expose him; of him also shall the Son of man be ashamed, &c. — He shall be ashamed to acknowledge one for his disciple who has acted in a manner so unlike his Master, and so unworthy of his religion. See on Matthew 10:32, 33.

Ver. 36. If he shall gain the whole world, and lose his own soul. The riches he shall lose are not his own; but the soul, in regard of intellectual powers, moral endowments, and immortality, as we have remarked on Genesis 2:7, may be said to be truly his own, or rather himself. And when the Judge shall retaliate, and be ashamed of temporizing characters, their souls are lost for ever. The last words decide that the immortal spirit in man is here understood.

Verses 34-38. When he had called the people unto him — To hear a truth of the last importance, and one that equally concerned them all; whosoever will come after me — And be a disciple of mine, entitled to all the privileges and blessings which belong to my disciples in this world and the next; let him deny himself — His own will, in all things, great and small, however pleasing, and that continually; and take up his cross — Embrace the will of God, however painful, daily, hourly, continually. Thus only can he follow me in holiness to glory. See on Matthew 16:24-26. Whosoever shall be ashamed of me — Poor, despised, and a man of sorrows though I am; and of my words — That is, of avowing by word and action whatever I have said, particularly this my precept of self-denial, and taking up the daily cross: and whosoever is not heartily willing to sustain the scoffs of a wicked world, to which the profession and practice of my religion may expose him; of him also shall the Son of man be ashamed, &c. — He shall be ashamed to acknowledge one for his disciple who has acted in a manner so unlike his Master, and so unworthy of his religion. See on Matthew 10:32, 33.

V. 38. Whosoever shall be ashamed of me and of my words-That is, avowing whatever I have said (particularly of self denial and the daily cross) both by word and action. Matthew 10:32; Luke 9:26; 12:8.

Verse 38. Whosoever-shall be ashamed of me] Our Lord hints here at one of the principal reasons of the incredulity of the Jews,-they saw nothing in the person of Jesus Christ which corresponded to the pompous notions which they had formed of the Messiah.

If Jesus Christ had come into the world as a mighty and opulent man, clothed with earthly glories and honours, he would have had a multitude of partisans, and most of them hypocrites.

And of my words] This was another subject of offence to the Jews: the doctrine of the cross must be believed; a suffering Messiah must be acknowledged; and poverty and affliction must be borne; and death, perhaps, suffered in consequence of becoming his disciples. Of him, and of his words, in this sense, the world is, to this day, ashamed. Of him also shall the Son of man be ashamed] As he refused to acknowledge me before men, so will I refuse to acknowledge him before God and his angels. Terrible consequence of the rejection of Christ! And who can help him whom the only Saviour eternally disowns. Reader! Lay this subject seriously to heart; and see the notes on Matthew 16:24, &c., and at the end of that chapter. See Clarke on “Matthew 16:28”. ALL the subjects contained in this chapter are very interesting; but particularly: 1. The miraculous feeding of the multitudes, which is a full, unequivocal proof of the supreme Divinity of Jesus Christ: in this miracle he truly appears in his creative energy, with which he has associated the tenderest benevolence and humanity. The subject of such a prince must ever be safe; the servant of such a master must ever have kind usage; the follower of such a teacher can never want nor go astray.

2. The necessity of keeping the doctrine of the Gospel uncorrupt, is strongly inculcated in the caution to avoid the leaven of the Pharisees and of Herod: the doctrine of the cross must not only be observed and held inviolate, but that doctrine must never be mixed with worldly politics. Time-serving is abominable in the sight of God: it shows that the person has either no fixed principle of religion, or that he is not under the influence of any.

ST. MARK

Verses 34-38. When he had called the people unto him — To hear a truth of the last importance, and one that equally concerned them all; whosoever will come after me — And be a disciple of mine, entitled to all the privileges and blessings which belong to my disciples in this world and the next; let him deny himself — His own will, in all things, great and small, however pleasing, and that continually; and take up his cross — Embrace the will of God, however painful, daily, hourly, continually. Thus only can he follow me in holiness to glory. See on Matthew 16:24-26. Whosoever shall be ashamed of me — Poor, despised, and a man of sorrows though I am; and of my words — That is, of avowing by word and action whatever I have said, particularly this my precept of self-denial, and taking up the daily cross: and whosoever is not heartily willing to sustain the scoffs of a wicked world, to which the profession and practice of my religion may expose him; of him also shall the Son of man be ashamed, &c. — He shall be ashamed to acknowledge one for his disciple who has acted in a manner so unlike his Master, and so unworthy of his religion. See on Matthew 10:32, 33.

38. Son of man… when he cometh — For both the Son of man and the sons of men are going to the judgment day. He is to sit on the throne, and they to stand before it.