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see Acts xvi. 17, 18.
John xvi. 28 xvii. 4. 9 Matt. iv. 23.
o che il loro and suffered not the devils to speak, because they knew
him. 35 And in the morning, rising up a great while before day, he went out, and departed into a solitary place, and there prayed. 36 And Simon and they that were with him followed after him. 37 And when they had found him, they said unto him, All men seek for thee. 38 And
he said unto them, Let us go into the next towns, that I p Isa. Ixi. ?... may preach there also : for P therefore came I forth. a . . 23. 39 9 And he preached in their synagogues throughout all
Galilee, and cast out devils. 40 And there came a leper to him, beseeching him, and kneeling down to him, and saying unto him, If thou wilt, thou canst make me clean. 41 And Jesus, moved with compassion, put forth his hand, and touched him, and saith unto him, I will ; be thou clean. 42 And as soon as he had spoken, immediately the leprosy departed from him, and he was cleansed. 43 And he straitly charged him, and forthwith sent him away; 44 and saith unto him, See thou say nothing to any man:
but go thy way, shew thyself to the priest, and offer for r lev. xiv. 3, 4, thy cleansing those things which Moses commanded, for
a testimony unto them. 45 But he went out, and began to publish it much, and to blaze abroad the matter, insomuch that m Jesus could no more openly enter into the city, but was without in desert places : S and they came to him from every quarter.
m in the original, he. permitting the dæmons to speak, see note 39.] See on Matt. iv. 23: also on Luke iv. above, ver. 25. I should be disposed to 44. ascribe the account to Peter. Simon, 40–45.] CLEANSING OF A LEPER. Matt. Andrew, James, and John occur together viii. 2-4. Luke v. 12–14. The account again, ch. xiii. 3.
here is the fullest, and evidently an original 35—38.] JESUS, BEING SOUGHT OUT one, from an eye-witness. St. Luke menIN HIS RETIREMENT, PREACHES AND tions (ver. 15) the spreading of the fame HEALS THROUGHOUT GALILEE. Luke iv. of Jesus, without assigning the cause as 42, 43, where see note. Our Lord's pre in our ver. 45. See note on Matthew. sent purpose was, not to remain in any It is characteristic of St. Mark, to assign one place, but to make the circuit of our Lord's being moved with compassion Galilee; not to work miracles, but to as the reason of His stretching out his preach. 35.] went out, from the house of hand. 44.] thyself, in the original, Peter and Andrew, ver. 29. 36. they has an emphasis : trouble not thyself that were with him] Andrew, John, and with talking to others, but go complete James, ver. 29. 38.7 came I forth = thine own case by getting thyself formally “ was I sent,” Luke: not “undertook this declared pure. 45. came] literally, journey :" He had not yet begun any jour. were coming, which tells us more. Our ney, and it cannot apply to “went out” Lord did not wish to put a stop to the above, for that was not to any city, nor to multitudes seeking Him, but only to avoid preach. The word has its more solemn that kind of concourse which would have sense, as in John xvi. 28, though of course beset Him in the towns : the seeking to not understood then by the hearers. To Him for teaching and healing still went deny this is certainly not safe.
on, and that from all parts,
sch. ii. 13.
II. 1 And again he entered into Capernaum after some days; and it was noised that he was in the house. 2 And straightway many were gathered together, insomuch that there was n no more room to receive them, no, not so much as about the door : and he preached the word unto them. 3 And they come unto him, bringing one sick of the palsy, which was borne of four. 4 And when they could not come nigh unto him for the ° press, they uncovered the roof where he was : and when they had broken it up, they let down the bed wherein the sick of the palsy lay. 5 When Jesus saw their faith, he said unto the sick of the palsy, Son, thy sins be forgiven [p thee]. 6 But there were certain of the scribes sitting there, and reasoning in their hearts, 7 Why doth this man 9 thus speak blasphemies? who can forgive sins but God only? 8 And immediately when Jesus perceived in his spirit that they so reasoned within themselves, he said unto them, Why reason ye these things in your hearts ? 9 Whether is it easier to say to the sick of the palsy, Thy sins be forgiven thee; or to say, Arise, and take up thy bed, and walk? 10 But that ye may know that the Son of man hath power on earth to forgive sins, (he saith to the sick of the palsy,) 11 I say unto thee, Arise, and take up thy bed, and go thy way
n literally, no more room. O render, multitude. P omit.
9 many ancient authorities read, . . . speak thus ? He blasphemeth : who can ...
CHAP. II. 1–12.] HEALING OF A PA- house) would any longer hold them (they RALYTIC AT CAPERNAUM. Matt. ix. 2—8, once sufficed to hold them). preached] where see notes. Luke v. 17-26.-The in the original it is in the strict imperfect three are evidently independent accounts; sense : He was speaking to them the word, St. Mark's, as usual, the most precise in de- when that which is about to be related tails; e.g. 'borne of four:' St. Luke's also happened. 3, 4.] It would appear bearing marks of an eye-witness (see ver. 19, that Jesus was speaking to the crowd end); St. Matthew's apparently at second from the upper story of the house, they hand. 2.] In this verse we have again being assembled in the court, or perhaps the peculiar minute depicting of Mark. A (but less probably) in the street. Those recent learned Commentator believes “these who bore the paralytic ascended the stairs minute notices ... to be recorded by the which led direct from the street to the Evangelist with a studied design, lest it flat roof of the house, and let him down should be supposed that, because he incor- through the tiles (Luke). See the extract porates so much which is in St. Matthew's from Dr. Robinson, describing the Jewish gospel, he was only a copyist : and in order house, in note on Matt. xxvi. 69. 7. to shew that he did so because he knew from this man thus] the first word depreciates ; ocular testimony that St. Matthew's nar. the second exaggerates.
8.7 The rative was adequate and accurate." I knowledge was immediate and super. mention this, to shew to what shifts the natural, as is most carefully and precisely advocates of the theory of the “inter- here signified. 11. I say unto thee] dependence” of the Evangelists are now The stress is on thee. The words are pre reduced. Literally, so that not even cisely those used, as so often in Mark,--and the parts towards the door (much less the denote the turning to the paralytic and a read, the disciples of. addressing him. There may have been some think, in that of our Lord, which something in his state, which required the last is a pure fiction, and is not any where emphatic address.
a Matt. xviii.
into thine house. 12 And immediately he arose, took up the bed, and went forth before them all; insomuch that they were all amazed, and glorified God, saying, We never saw it on this fashion. 13 And he went forth again by the sea side ; and all the multitude resorted unto him, and he taught them. 14 And as he passed by, he saw Levi the [son] of Alphæus sitting at the receipt of custom, and said unto him, Follow me. And he arose and followed him. 15 And it came to pass, that, as Jesus sat at meat in his house, many publicans and sinners sat also together with Jesus and his disciples : for there were many, and they followed him. 16 And when the scribes and Pharisees saw him eat with publicans and sinners, they said unto his disciples, r How is it that he eateth and drinketh with
publicans and sinners ? 17 When Jesus heard it, he saith mi. unto them, a They that are whole have no need of the
physician, but they that are sick: I came not to call the righteous, but sinners [s to repentance). 18 And the disciples of John and [t of] the Pharisees tt used to fast: and they come and say unto him, Why do the disciples of John and of the Pharisees fast, but thy disciples fast not? 19 And Jesus said unto them, Can the children of the bridechamber fast, while the bridegroom is with them? as
long as they have the bridegroom with them, they cannot r some of the oldest MSS. read, He is eating and drinking with publicans and sinners. 8 omit. t omit. tt render, were fasting : namely, at this particular time.
designated in the Gospel accounts. Cer13-22.] THE CALLING OF LEVI. tainly the call, ver. 17, gives no counteFEAST AT HIS HOUSE: QUESTION CON- nance to the view. Our Lord, and those CERNING FASTING. Matt. ix. 9–17. Luke following Him as disciples, were ordinarily v. 27-39. I have discussed the question entertained where He was invited, which of the identity of Matthew and Levi in the will account for their following Him. notes on Matthew. The three accounts there were many, and they followed him, are in matter nearly identical, and in dic. is peculiar to Mark. 16.] The question tion so minutely and unaccountably varied, was after the feast, at which, being in the as to declare here, as elsewhere, their inde- house of a Publican, they were not present. pendence of one another, except in having 18.] St. Mark bere gives a notice for had some common source from which they the information of his readers, as in ch. vii. have more or less deflected. These re. 3, which places shew that his Gospel was marks do not apply to the diversity of the not written for the use of Jews. It appears names Matthew and Levi, which must be from this account, which is here the more accounted for on other grounds. See, as circumstantial, that the Pharisees and disthroughout the passage, the notes on Mat- ciples of John asked the question in the thew. 13.] again, see ch. i. 16. On the third person, as of others. In Matthew it is (son) of Alphæus see notes, Matt. xiii. 55; the disciples of John, and they join we and and x. 1 ff. 15.) The entertainment the Pharisees. In Luke, it is the Pharisees was certainly in Levi's house, not as and Scribes, and they ask as here.
fast. 20 But the days will come, when the bridegroom
V read, that day. . w literally, un-fulled.
y read, will.
2 omitted in some ancient copies. 19.] The repetition in the last clause, con distinguished from those in Matthew, Luke, tained neither in Matthew nor Luke, is in- that the disciples made a way for themconsistent with the design of an abridger; selves through the wheat field, by plucking and sufficiently shews the primary autho- the ears of corn, further maintaining, that rity of this report, as also in that day, there is no allusion here to their having eaten ver. 20. St. Mark especially loves these the grains of wheat, as in Matthew, Luke. solemn repetitions : compare ch. ix. 42 ff. But (1) the foundation on which all this is It is strange to see such a Commentator built is insecure. The same Greek expresas De Wette calling the repetition, in sion in the LXX does undoubtedly mean that day, a proof of carelessness. It is a 'to make one's journey. And (2) as to no touching way, as Meyer well observes, of allusion being made to their having eaten expressing in that dark day, 21.] the corn, how otherwise could the 'had Render, according to the correct reading, need' have been common to the diswhich cannot well be explained in the ciples and to David. Could it be said margin, the filling-up takes away from it, that any necessity compelled them to clear the new from the old, and a worse rent the path by pulling up the overhanging takes place. See note on Matthew. The stalks of corn? How otherwise could the addition here of the new confirms the remarkable addition in our narrative, ver. view taken of the parable there.
27, at all bear upon the case ? Fritzsche's 23-28.7 THE DISCIPLES PLUCK EARS rendering, 'to mark the way by plucking OF CORN ON THE SABBATI. Matt. xii. ears, and strewing them in it,' is still 1-8. Luke vi. 1-5. The same may be worse. 25. he] emphatic, -Himself, said of the three accounts as in the last taking up the cause of his disciples, and not case, with continually fresh evidence of leaving their defence to themselves. their entire independence of one another. 26.] in the days of Abiathar the high
23. began, as they went, to pluck] priest: i. e. necessarily in the original, literally, began to make their way, pluck during the high priesthood of Abiathar. ing ... is matter of detail and minute But in 1 Sam. xxi., from which this acdepiction. The interpretation of this nar- count is taken, Ahimelech, not abiathar, rative given by Meyer, I believe to be an is the High Priest. There is however conentirely mistaken one. He urges the strict siderable confusion in the names about this sense of 'to make a way,' and insists on the part of the history : Ahimelech himself is sense conveyed by our narrative being, as called Ahiah, 1 Sam. xiv. 3; and whereas
d Exod. xxix. 32, 33. Lev. Triv.9.
a Exod. Irix: did eat the shewbread, d which is not lawful to eat but for
the priests, and gave also to them which were with him ? 27 And he said unto them, The sabbath was made zz for man, and not man zz for the sabbath : 28 therefore the Son of man is Lord also of the sabbath.
III. 1 And he entered again into the synagogue; and there was a man there which had a withered hand. 2 And they watched him, whether he would heal him on the sabbath day; that they might accuse him. 3 And he saith unto the man which had the withered hand, a Stand forth. 4 And he saith unto them, Is it lawful to do good on the sabbath days, or to do evil ? to save life, or to kill ? But they held their peace. 5 And when he-had looked round about on them with anger, being grieved for the hardness of their hearts, he saith unto the man, Stretch forth thine hand. And he stretched it out; and his hand
was restored whole [b as the other). 6 And the Pharisees e Matt. xxii, 16. went forth, and straightway took counsel with the
zz render, on account of.
(1 Sam. xxii. 20) Ahimelech has a son typically, as setting forth the rest which Abiathar, in 2 Sam. viü. 17, Ahimelech remains for God's people (Heb. iv. 9). But is the son of Abiathar, and in 1 Chron. He who is now speaking has taken on xviii. 16, Abimelech. Amidst this varia himself Manhood, the whole nature of tion, we can hardly undertake to explain Man: and is rightful lord over creation as the difficulty in the text. In some MSS. granted to man, and of all that is made the words are omitted; in others they are for man, and therefore of the Sabbath. altered, to give the words strictly the The whole dispensation of time is created sense In the time of Abiathar the High for man, for Christ as He is man, and is Priest, so that the difficulty might be in his absolute power. There is a remarkavoided by understanding the event to able parallel, in more than the mere mode have happened in the time of (but not of expression, in 2 Macc. v. 19: God did necessarily during the high priesthood of not choose ihe people for the place's sake, Abiathar (who was afterwards) the High but the place for the people's sake. Priest. But supposing the reading to be 28.] also, as well as of His other domains So, what author would in an ordinary. nar. or elements of lordship and power. rative think of designating an event thus ? CHAP. III. 1-6.7 HEALING OF THE Who for instance would speak of the WITHERED HAND. Matt. xii. 9-14. Luke defeat of the Philistines at Ephesdammim, vi. 6-11. On Matthew's narrative, see where Goliath fell, as happening in the notes on Luke. The two other accounts time of David the king? Who would ever are
partiunderstand, in the time of Elisæus the culars of its own. 1.] again, see ch. i. prophet,' as importing, in matter of fact, 21; "on another Sabbath,” Luke. The any other period than that of the prophetic synagogue was at Capernaum. . 2.] St. course of Elisha ? Yet this is the way Luke only adds that it was the Scribes and in which the difficulties of the Gospels Pharisees who watched Hiin. 4.] unto have been attempted to be healed over. them. St. Luke adds “ I will ask you one With the restoration of the true reading thing ;” as his account is the most de(see my Greek Test.), even this resource tailed, I refer to the notes there. 5.] fails. 27.] peculiar to Mark, and highly being grieved for the hardness of their important. The Sabbath was an ordinance hearts - peculiar to Mark: the word imfor man; for man's rest, both actually and plies sympathy with their (spiritually)