<hi type="bold">51. And, behold, the veil of the temple was rent in twain from the top to the bottom--</hi>This was the thick and gorgeously wrought veil which was hung between the "holy place" and the "holiest of all," shutting out all access to the presence of God as manifested "from above the mercy seat and from between the cherubim"--"the Holy Ghost this signifying, that the way into the holiest of all was not yet made manifest" (<reference osisRef="Heb.9.8">He 9:8</reference>). Into this holiest of all none might enter, not even the high priest, save once a year, on the great day of atonement, and then only with the blood of atonement in his hands, which he sprinkled "upon and before the mercy seat seven times" (<reference osisRef="Lev.16.14">Le 16:14</reference>)--to signify that access for sinners to a holy God is only through atoning blood. But as they had only the blood of bulls and of goats, which could not take away sins (<reference osisRef="Heb.10.4">He 10:4</reference>), during all the long ages that preceded the death of Christ the thick veil remained; the blood of bulls and of goats continued to be shed and sprinkled; and once a year access to God through an atoning sacrifice was vouchsafed--in a picture, or rather, was dramatically represented, in those symbolical actions--nothing more. But now, the one atoning Sacrifice being provided in the precious blood of Christ, access to this holy God could no longer be denied; and so the moment the Victim expired on the altar, that thick veil which for so many ages had been the dread symbol of separation between God and guilty men was, without a hand touching it, mysteriously "rent in twain from top to bottom"--"the Holy Ghost this signifying, that the way into the holiest of all was NOW made manifest!" How emphatic the statement, from top to bottom; as if to say, Come boldly now to the Throne of Grace; the veil is clean gone; the mercy seat stands open to the gaze of sinners, and the way to it is sprinkled with the blood of Him--"who through the eternal Spirit hath offered Himself without spot to God!" Before, it was death to go in, now it is death to stay out. See more on this glorious subject on He 10. 19-22.

<hi type="bold">An Earthquake--</hi>The Rocks Rent--The Graves Opened, that the Saints Which Slept in Them Might Come Forth after Their Lord's Resurrection (<reference osisRef="Matt.27.51-Matt.27.53">Mt 27:51-53</reference>).

<hi type="bold">51. and the earth did quake--</hi>From what follows it would seem that this earthquake was local, having for its object the rending of the rocks and the opening of the graves.

<hi type="bold">and the rocks rent--</hi>"were rent"--the physical creation thus sublimely proclaiming, at the bidding of its Maker, the concussion which at that moment was taking place in the moral world at the most critical moment of its history. Extraordinary rents and fissures have been observed in the rocks near this spot.

51. And, behold, the veil of the temple was rent in twain from the top to the bottom-- This was the thick and gorgeously wrought veil which was hung between the "holy place" and the "holiest of all," shutting out all access to the presence of God as manifested "from above the mercy seat and from between the cherubim"--"the Holy Ghost this signifying, that the way into the holiest of all was not yet made manifest" (He 9:8). Into this holiest of all none might enter, not even the high priest, save once a year, on the great day of atonement, and then only with the blood of atonement in his hands, which he sprinkled "upon and before the mercy seat seven times" (Le 16:14)--to signify that access for sinners to a holy God is only through atoning blood. But as they had only the blood of bulls and of goats, which could not take away sins (He 10:4), during all the long ages that preceded the death of Christ the thick veil remained; the blood of bulls and of goats continued to be shed and sprinkled; and once a year access to God through an atoning sacrifice was vouchsafed--in a picture, or rather, was dramatically represented, in those symbolical actions--nothing more. But now, the one atoning Sacrifice being provided in the precious blood of Christ, access to this holy God could no longer be denied; and so the moment the Victim expired on the altar, that thick veil which for so many ages had been the dread symbol of separation between God and guilty men was, without a hand touching it, mysteriously "rent in twain from top to bottom"--"the Holy Ghost this signifying, that the way into the holiest of all was NOW made manifest!" How emphatic the statement, from top to bottom; as if to say, Come boldly now to the Throne of Grace; the veil is clean gone; the mercy seat stands open to the gaze of sinners, and the way to it is sprinkled with the blood of Him--"who through the eternal Spirit hath offered Himself without spot to God!" Before, it was death to go in, now it is death to stay out. See more on this glorious subject on He 10. 19-22. An Earthquake-- The Rocks Rent--The Graves Opened, that the Saints Which Slept in Them Might Come Forth after Their Lord's Resurrection (Mt 27:51-53). 51. and the earth did quake-- From what follows it would seem that this earthquake was local, having for its object the rending of the rocks and the opening of the graves. and the rocks rent-- "were rent"--the physical creation thus sublimely proclaiming, at the bidding of its Maker, the concussion which at that moment was taking place in the moral world at the most critical moment of its history. Extraordinary rents and fissures have been observed in the rocks near this spot.


<hi type="bold">52. And the graves were opened; and many bodies of the saints which slept arose--</hi>These sleeping saints (see on <reference osisRef="1Thess.4.14">1Th 4:14</reference>) were Old Testament believers, who--according to the usual punctuation in our version--were quickened into resurrection life at the moment of their Lord's death, but lay in their graves till His resurrection, when they came forth. But it is far more natural, as we think, and consonant with other Scriptures, to understand that only the graves were opened, probably by the earthquake, at our Lord's death, and this only in preparation for the subsequent exit of those who slept in them, when the Spirit of life should enter into them from their risen Lord, and along with Him they should come forth, trophies of His victory over the grave. Thus, in the opening of the graves at the moment of the Redeemer's expiring, there was a glorious symbolical proclamation that the death which had just taken place had "swallowed up death in victory"; and whereas the saints that slept in them were awakened only by their risen Lord, to accompany Him out of the tomb, it was fitting that "the Prince of Life ... should be the First that should rise from the dead" (<reference osisRef="Acts.26.23">Ac 26:23</reference>; <reference osisRef="1Cor.15.20">1Co 15:20</reference>, <reference osisRef="1Cor.15.23">23</reference>; <reference osisRef="Col.1.18">Col 1:18</reference>; <reference osisRef="Rev.1.5">Re 1:5</reference>).

<hi type="bold">and went into the holy city--</hi>that city where He, in virtue of whose resurrection they were now alive, had been condemned.

<hi type="bold">and appeared unto many--</hi>that there might be undeniable evidence of their own resurrection first, and through it of their Lord's. Thus, while it was not deemed fitting that He Himself should appear again in Jerusalem, save to the disciples, provision was made that the fact of His resurrection should be left in no doubt. It must be observed, however, that the resurrection of these sleeping saints was not like those of the widow of Nain's son, of Jairus' daughter, of Lazarus, and of the man who "revived and stood upon his feet," on his dead body touching the bones of Elisha (<reference osisRef="2Kgs.13.21">2Ki 13:21</reference>)--which were mere temporary recallings of the departed spirit to the mortal body, to be followed by a final departure of it "till the trumpet shall sound." But this was a resurrection once for all, to life everlasting; and so there is no room to doubt that they went to glory with their Lord, as bright trophies of His victory over death.

 The Centurion's Testimony (<reference osisRef="Matt.27.54">Mt 27:54</reference>).

52. And the graves were opened; and many bodies of the saints which slept arose-- These sleeping saints (see on 1Th 4:14) were Old Testament believers, who--according to the usual punctuation in our version--were quickened into resurrection life at the moment of their Lord's death, but lay in their graves till His resurrection, when they came forth. But it is far more natural, as we think, and consonant with other Scriptures, to understand that only the graves were opened, probably by the earthquake, at our Lord's death, and this only in preparation for the subsequent exit of those who slept in them, when the Spirit of life should enter into them from their risen Lord, and along with Him they should come forth, trophies of His victory over the grave. Thus, in the opening of the graves at the moment of the Redeemer's expiring, there was a glorious symbolical proclamation that the death which had just taken place had "swallowed up death in victory"; and whereas the saints that slept in them were awakened only by their risen Lord, to accompany Him out of the tomb, it was fitting that "the Prince of Life... should be the First that should rise from the dead" (Ac 26:23; 1Co 15:20, 23; Col 1:18; Re 1:5). and went into the holy city-- that city where He, in virtue of whose resurrection they were now alive, had been condemned. and appeared unto many-- that there might be undeniable evidence of their own resurrection first, and through it of their Lord's. Thus, while it was not deemed fitting that He Himself should appear again in Jerusalem, save to the disciples, provision was made that the fact of His resurrection should be left in no doubt. It must be observed, however, that the resurrection of these sleeping saints was not like those of the widow of Nain's son, of Jairus' daughter, of Lazarus, and of the man who "revived and stood upon his feet," on his dead body touching the bones of Elisha (2Ki 13:21)--which were mere temporary recallings of the departed spirit to the mortal body, to be followed by a final departure of it "till the trumpet shall sound." But this was a resurrection once for all, to life everlasting; and so there is no room to doubt that they went to glory with their Lord, as bright trophies of His victory over death. The Centurion's Testimony (Mt 27:54).


<hi type="bold">54. Now when the centurion--</hi>the military superintendent of the execution.

<hi type="bold">and they that were with him watching Jesus, saw the earthquake--</hi>or felt it and witnessed its effects.

<hi type="bold">and those things that were done--</hi>reflecting upon the entire transaction.

<hi type="bold">they feared greatly--</hi>convinced of the presence of a Divine Hand.

<hi type="bold">saying, Truly this was the Son of God--</hi>There cannot be a reasonable doubt that this expression was used in the Jewish sense, and that it points to the claim which Jesus made to be the Son of God, and on which His condemnation expressly turned. The meaning, then, clearly is that He must have been what He professed to be; in other words, that He was no impostor. There was no medium between those two. See, on the similar testimony of the penitent thief--"This man hath done nothing amiss"--Luke 23. 41.

 The Galilean Women (<reference osisRef="Matt.27.55">Mt 27:55</reference>, <reference osisRef="Matt.27.56">56</reference>).

54. Now when the centurion-- the military superintendent of the execution. and they that were with him watching Jesus, saw the earthquake-- or felt it and witnessed its effects. and those things that were done-- reflecting upon the entire transaction. they feared greatly-- convinced of the presence of a Divine Hand. saying, Truly this was the Son of God-- There cannot be a reasonable doubt that this expression was used in the Jewish sense, and that it points to the claim which Jesus made to be the Son of God, and on which His condemnation expressly turned. The meaning, then, clearly is that He must have been what He professed to be; in other words, that He was no impostor. There was no medium between those two. See, on the similar testimony of the penitent thief--"This man hath done nothing amiss"--Luke 23. 41. The Galilean Women (Mt 27:55, 56).


<hi type="bold">55. And many women were there beholding afar off, which followed Jesus--</hi>The sense here would be better brought out by the use of the pluperfect, "which had followed Jesus."

<hi type="bold">from Galilee, ministering unto him--</hi>As these dear women had ministered to Him during His glorious missionary tours in Galilee (see on <reference osisRef="Luke.8.1-Luke.8.3">Lu 8:1-3</reference>), so from this statement it should seem that they accompanied him and ministered to His wants from Galilee on His final journey to Jerusalem.

55. And many women were there beholding afar off, which followed Jesus-- The sense here would be better brought out by the use of the pluperfect, "which had followed Jesus." from Galilee, ministering unto him-- As these dear women had ministered to Him during His glorious missionary tours in Galilee (see on Lu 8:1-3), so from this statement it should seem that they accompanied him and ministered to His wants from Galilee on His final journey to Jerusalem.


<hi type="bold">56. Among which was Mary Magdalene--</hi>(See on <reference osisRef="Luke.8.2">Lu 8:2</reference>).

<hi type="bold">and Mary the mother of James and Joses--</hi>the wife of Cleophas, or rather Clopas, and sister of the Virgin (<reference osisRef="John.19.25">Joh 19:25</reference>). See on <reference osisRef="Matt.13.55">Mt 13:55</reference>,<reference osisRef="Matt.13.56">56</reference>.

<hi type="bold">and the mother of Zebedee's children--</hi>that is, Salome: compare <reference osisRef="Mark.15.40">Mr 15:40</reference>. All this about the women is mentioned for the sake of what is afterwards to be related of their purchasing spices to anoint their Lord's body.

 The Taking Down from the Cross and the Burial (<reference osisRef="Matt.27.57-Matt.27.60">Mt 27:57-60</reference>).

 For the exposition of this portion, see on <reference osisRef="John.19.38-John.19.42">Joh 19:38-42</reference>.

 The Women Mark the Sacred Spot that They Might Recognize It on Coming Thither to Anoint the Body (<reference osisRef="Matt.27.61">Mt 27:61</reference>).

56. Among which was Mary Magdalene-- (See on Lu 8:2). and Mary the mother of James and Joses-- the wife of Cleophas, or rather Clopas, and sister of the Virgin (Joh 19:25). See on Mt 13:55,56. and the mother of Zebedee's children-- that is, Salome: compare Mr 15:40. All this about the women is mentioned for the sake of what is afterwards to be related of their purchasing spices to anoint their Lord's body. The Taking Down from the Cross and the Burial (Mt 27:57-60). For the exposition of this portion, see on Joh 19:38-42. The Women Mark the Sacred Spot that They Might Recognize It on Coming Thither to Anoint the Body (Mt 27:61).


<hi type="bold">61. And there was Mary Magdalene, and the other Mary--</hi>"the mother of James and Joses," mentioned before (<reference osisRef="Matt.27.56">Mt 27:56</reference>).

<hi type="bold">sitting over against the sepulchre--</hi>(See on <reference osisRef="Mark.16.1">Mr 16:1</reference>).

 The Sepulchre Guarded (<reference osisRef="Matt.27.62-Matt.27.66">Mt 27:62-66</reference>).

61. And there was Mary Magdalene, and the other Mary-- "the mother of James and Joses," mentioned before (Mt 27:56). sitting over against the sepulchre-- (See on Mr 16:1). The Sepulchre Guarded (Mt 27:62-66).


<hi type="bold">62. Now the next day, that followed the day of the preparation--</hi>that is, after six o'clock of our Saturday evening. The crucifixion took place on the Friday and all was not over till shortly before sunset, when the Jewish sabbath commenced; and "that sabbath day was an high day" (<reference osisRef="John.19.31">Joh 19:31</reference>), being the first day of the feast of unleavened bread. That day being over at six on Saturday evening, they hastened to take their measures.

62. Now the next day, that followed the day of the preparation-- that is, after six o'clock of our Saturday evening. The crucifixion took place on the Friday and all was not over till shortly before sunset, when the Jewish sabbath commenced; and "that sabbath day was an high day" (Joh 19:31), being the first day of the feast of unleavened bread. That day being over at six on Saturday evening, they hastened to take their measures.


<hi type="bold">63. Saying, Sir, we remember that that deceiver--</hi>Never, remarks Bengel, will you find the heads of the people calling Jesus by His own name. And yet here there is betrayed a certain uneasiness, which one almost fancies they only tried to stifle in their own minds, as well as crush in Pilate's, in case he should have any lurking suspicion that he had done wrong in yielding to them.

<hi type="bold">said, while he was yet alive--</hi>Important testimony this, from the lips of His bitterest enemies, to the reality of Christ's death; the corner-stone of the whole Christian religion.

<hi type="bold">After three days--</hi>which, according to the customary Jewish way of reckoning, need signify no more than "after the commencement of the third day."

<hi type="bold">I will rise again--</hi>"I rise," in the present tense, thus reporting not only the fact that this prediction of His had reached their ears, but that they understood Him to look forward confidently to its occurring on the very day named.

63. Saying, Sir, we remember that that deceiver-- Never, remarks Bengel, will you find the heads of the people calling Jesus by His own name. And yet here there is betrayed a certain uneasiness, which one almost fancies they only tried to stifle in their own minds, as well as crush in Pilate's, in case he should have any lurking suspicion that he had done wrong in yielding to them. said, while he was yet alive-- Important testimony this, from the lips of His bitterest enemies, to the reality of Christ's death; the corner-stone of the whole Christian religion. After three days-- which, according to the customary Jewish way of reckoning, need signify no more than "after the commencement of the third day." I will rise again-- "I rise," in the present tense, thus reporting not only the fact that this prediction of His had reached their ears, but that they understood Him to look forward confidently to its occurring on the very day named.


<hi type="bold">64. Command therefore that the sepulchre be made sure--</hi>by a Roman guard.

<hi type="bold">until the third day--</hi>after which, if He still lay in the grave, the imposture of His claims would be manifest to all.

<hi type="bold">and say unto the people, he is risen from the dead--</hi>Did they really fear this?

<hi type="bold">so the last error shall be worse than the first--</hi>the imposture of His pretended resurrection worse than that of His pretended Messiahship.

64. Command therefore that the sepulchre be made sure-- by a Roman guard. until the third day-- after which, if He still lay in the grave, the imposture of His claims would be manifest to all. and say unto the people, he is risen from the dead-- Did they really fear this? so the last error shall be worse than the first-- the imposture of His pretended resurrection worse than that of His pretended Messiahship.


<hi type="bold">65. Pilate said unto them, Ye have a watch--</hi>The guards had already acted under orders of the Sanhedrim, with Pilate's consent; but probably they were not clear about employing them as a night watch without Pilate's express authority.

<hi type="bold">go your way, make it as sure as ye can--</hi>as ye know how, or in the way ye deem securest. Though there may be no irony in this speech, it evidently insinuated that if the event should be contrary to their wish, it would not be for want of sufficient human appliances to prevent it.

65. Pilate said unto them, Ye have a watch-- The guards had already acted under orders of the Sanhedrim, with Pilate's consent; but probably they were not clear about employing them as a night watch without Pilate's express authority. go your way, make it as sure as ye can-- as ye know how, or in the way ye deem securest. Though there may be no irony in this speech, it evidently insinuated that if the event should be contrary to their wish, it would not be for want of sufficient human appliances to prevent it.


<hi type="bold">66. So they went, and made the sepulchre sure, sealing the stone--</hi>which Mark (<reference osisRef="Mark.16.4">Mr 16:4</reference>) says was "very great."

<hi type="bold">and setting a watch--</hi>to guard it. What more could man do? But while they are trying to prevent the resurrection of the Prince of Life, God makes use of their precautions for His own ends. Their stone-covered, seal-secured sepulchre shall preserve the sleeping dust of the Son of God free from all indignities, in undisturbed, sublime repose; while their watch shall be His guard of honor until the angels shall come to take their place. <chapter eID="Matt.27"/>

66. So they went, and made the sepulchre sure, sealing the stone-- which Mark (Mr 16:4) says was "very great." and setting a watch-- to guard it. What more could man do? But while they are trying to prevent the resurrection of the Prince of Life, God makes use of their precautions for His own ends. Their stone-covered, seal-secured sepulchre shall preserve the sleeping dust of the Son of God free from all indignities, in undisturbed, sublime repose; while their watch shall be His guard of honor until the angels shall come to take their place.


<title type="x-s2">CHAPTER 28</title> <title type="x-s3"><reference osisRef="Matt.28.1-Matt.28.15">Mt 28:1-15</reference>. Glorious Angelic Announcement on the First Day of the Week, that Christ Is Risen--His Appearance to the Women--The Guards Bribed to Give a False Account of the Resurrection. ( = <reference osisRef="Mark.16.1-Mark.16.8">Mr 16:1-8</reference>; <reference osisRef="Luke.24.1-Luke.24.8">Lu 24:1-8</reference>; <reference osisRef="John.20.1">Joh 20:1</reference>).</title>
 The Resurrection Announced to the Women (<reference osisRef="Matt.28.1-Matt.28.8">Mt 28:1-8</reference>).

<hi type="bold">1. In the end of the sabbath, as it began to dawn--</hi>after the Sabbath, as it grew toward daylight.

<hi type="bold">toward the first day of the week--</hi>Luke (<reference osisRef="Luke.24.1">Lu 24:1</reference>) has it, "very early in the morning"--properly, "at the first appearance of daybreak"; and corresponding with this, John (<reference osisRef="John.20.1">Joh 20:1</reference>) says, "when it was yet dark." See on <reference osisRef="Mark.16.2">Mr 16:2</reference>. Not an hour, it would seem, was lost by those dear lovers of the Lord Jesus.

<hi type="bold">came Mary Magdalene, and the other Mary--</hi>"the mother of James and Joses" (see on <reference osisRef="Matt.27.56">Mt 27:56</reference>; <reference osisRef="Matt.27.61">Mt 27:61</reference>).

<hi type="bold">to see the sepulchre--</hi>with a view to the anointing of the body, for which they had made all their preparations. (See on <reference osisRef="Mark.16.1">Mr 16:1</reference>, 2).

<hi type="bold">And, behold, there was--</hi>that is, there had been, before the arrival of the women.

<hi type="bold">a great earthquake; for the angel of the Lord descended from heaven, &c.--</hi>And this was the state of things when the women drew near. Some judicious critics think all this was transacted while the women were approaching; but the view we have given, which is the prevalent one, seems the more natural. All this august preparation--recorded by Matthew alone--bespoke the grandeur of the exit which was to follow. The angel sat upon the huge stone, to overawe, with the lightning-luster that darted from him, the Roman guard, and do honor to his rising Lord.

CHAPTER 28 Mt 28:1-15. Glorious Angelic Announcement on the First Day of the Week, that Christ Is Risen--His Appearance to the Women--The Guards Bribed to Give a False Account of the Resurrection. ( = Mr 16:1-8; Lu 24:1-8; Joh 20:1). The Resurrection Announced to the Women (Mt 28:1-8). 1. In the end of the sabbath, as it began to dawn-- after the Sabbath, as it grew toward daylight. toward the first day of the week-- Luke (Lu 24:1) has it, "very early in the morning"--properly, "at the first appearance of daybreak"; and corresponding with this, John (Joh 20:1) says, "when it was yet dark." See on Mr 16:2. Not an hour, it would seem, was lost by those dear lovers of the Lord Jesus. came Mary Magdalene, and the other Mary-- "the mother of James and Joses" (see on Mt 27:56; Mt 27:61). to see the sepulchre-- with a view to the anointing of the body, for which they had made all their preparations. (See on Mr 16:1, 2). And, behold, there was-- that is, there had been, before the arrival of the women. a great earthquake; for the angel of the Lord descended from heaven, &c.-- And this was the state of things when the women drew near. Some judicious critics think all this was transacted while the women were approaching; but the view we have given, which is the prevalent one, seems the more natural. All this august preparation--recorded by Matthew alone--bespoke the grandeur of the exit which was to follow. The angel sat upon the huge stone, to overawe, with the lightning-luster that darted from him, the Roman guard, and do honor to his rising Lord.


<hi type="bold">3. His countenance--</hi>appearance.

<hi type="bold">was like lightning, and his raiment white as snow--</hi>the one expressing the glory, the other the purity of the celestial abode from which he came.

3. His countenance-- appearance. was like lightning, and his raiment white as snow-- the one expressing the glory, the other the purity of the celestial abode from which he came.


<hi type="bold">4. And for fear of him the keepers did shake, and became as dead men--</hi>Is the sepulchre "sure" now, O ye chief priests? He that sitteth in the heavens doth laugh at you.

4. And for fear of him the keepers did shake, and became as dead men-- Is the sepulchre "sure" now, O ye chief priests? He that sitteth in the heavens doth laugh at you.


<hi type="bold">5. And the angel answered and said unto the women, Fear not ye--</hi>The "ye" here is emphatic, to contrast their case with that of the guards. "Let those puny creatures, sent to keep the Living One among the dead, for fear of Me shake and become as dead men (<reference osisRef="Matt.28.4">Mt 28:4</reference>); but ye that have come hither on another errand, fear not ye."

<hi type="bold">for I know that ye seek Jesus, which was crucified--</hi>Jesus the Crucified.

5. And the angel answered and said unto the women, Fear not ye-- The "ye" here is emphatic, to contrast their case with that of the guards. "Let those puny creatures, sent to keep the Living One among the dead, for fear of Me shake and become as dead men (Mt 28:4); but ye that have come hither on another errand, fear not ye." for I know that ye seek Jesus, which was crucified-- Jesus the Crucified.


<hi type="bold">6. He is not here; for he is risen, as he said--</hi>See on <reference osisRef="Luke.24.5-Luke.24.7">Lu 24:5-7</reference>.

<hi type="bold">Come--</hi>as in <reference osisRef="Matt.11.28">Mt 11:28</reference>.

<hi type="bold">see the place where the Lord lay--</hi>Charming invitation! "Come, see the spot where the Lord of glory lay: now it is an empty grave: He lies not here, but He lay there. Come, feast your eyes on it!" But see on <reference osisRef="John.20.12">Joh 20:12</reference>.

6. He is not here; for he is risen, as he said-- See on Lu 24:5-7. Come-- as in Mt 11:28. see the place where the Lord lay-- Charming invitation! "Come, see the spot where the Lord of glory lay: now it is an empty grave: He lies not here, but He lay there. Come, feast your eyes on it!" But see on Joh 20:12.


<hi type="bold">7. And go quickly, and tell his disciples--</hi>For a precious addition to this, see on <reference osisRef="Mark.16.7">Mr 16:7</reference>.

<hi type="bold">that he is risen from the dead; and, behold, he goeth before you into Galilee--</hi>to which those women belonged (<reference osisRef="Matt.27.55">Mt 27:55</reference>).

<hi type="bold">there shall ye see him--</hi>This must refer to those more public manifestations of Himself to large numbers of disciples at once, which He vouchsafed only in Galilee; for individually He was seen of some of those very women almost immediately after this (<reference osisRef="Matt.28.9">Mt 28:9</reference>, <reference osisRef="Matt.28.10">10</reference>).

<hi type="bold">Lo, I have told you--</hi>Behold, ye have this word from the world of light!

7. And go quickly, and tell his disciples-- For a precious addition to this, see on Mr 16:7. that he is risen from the dead; and, behold, he goeth before you into Galilee-- to which those women belonged (Mt 27:55). there shall ye see him-- This must refer to those more public manifestations of Himself to large numbers of disciples at once, which He vouchsafed only in Galilee; for individually He was seen of some of those very women almost immediately after this (Mt 28:9, 10). Lo, I have told you-- Behold, ye have this word from the world of light!


<hi type="bold">8. And they departed quickly--</hi>Mark (<reference osisRef="Mark.16.8">Mr 16:8</reference>) says "they fled."

<hi type="bold">from the sepulchre with fear and great joy--</hi>How natural this combination of feelings! See on a similar statement of <reference osisRef="Mark.16.11">Mr 16:11</reference>.

<hi type="bold">and did run to bring his disciples word--</hi>"Neither said they anything to any man [by the way]; for they were afraid" (<reference osisRef="Mark.16.8">Mr 16:8</reference>).

 Appearance to the Women (<reference osisRef="Matt.28.9">Mt 28:9</reference>, <reference osisRef="Matt.28.10">10</reference>).

 This appearance is recorded only by Matthew.

8. And they departed quickly-- Mark (Mr 16:8) says "they fled." from the sepulchre with fear and great joy-- How natural this combination of feelings! See on a similar statement of Mr 16:11. and did run to bring his disciples word-- "Neither said they anything to any man [by the way]; for they were afraid" (Mr 16:8). Appearance to the Women (Mt 28:9, 10). This appearance is recorded only by Matthew.


<hi type="bold">9. And as they went to tell his disciples, behold, Jesus met them, saying, All hail!--</hi>the usual salute, but from the lips of Jesus bearing a higher signification.

<hi type="bold">And they came and held him by the feet--</hi>How truly womanly!

9. And as they went to tell his disciples, behold, Jesus met them, saying, All hail!-- the usual salute, but from the lips of Jesus bearing a higher signification. And they came and held him by the feet-- How truly womanly!


<hi type="bold">10. Then said Jesus unto them, Be not afraid--</hi>What dear associations would these familiar words--now uttered in a higher style, but by the same Lips--bring rushing back to their recollection!

<hi type="bold">go tell my brethren that they go into Galilee, and there shall they see me--</hi>The brethren here meant must have been His brethren after the flesh (compare <reference osisRef="Matt.13.55">Mt 13:55</reference>); for His brethren in the higher sense (see on <reference osisRef="John.20.17">Joh 20:17</reference>) had several meetings with Him at Jerusalem before He went to Galilee, which they would have missed if they had been the persons ordered to Galilee to meet Him.

 The Guards Bribed (<reference osisRef="Matt.28.11-Matt.28.15">Mt 28:11-15</reference>).

 The whole of this important portion is peculiar to Matthew.

10. Then said Jesus unto them, Be not afraid-- What dear associations would these familiar words--now uttered in a higher style, but by the same Lips--bring rushing back to their recollection! go tell my brethren that they go into Galilee, and there shall they see me-- The brethren here meant must have been His brethren after the flesh (compare Mt 13:55); for His brethren in the higher sense (see on Joh 20:17) had several meetings with Him at Jerusalem before He went to Galilee, which they would have missed if they had been the persons ordered to Galilee to meet Him. The Guards Bribed (Mt 28:11-15). The whole of this important portion is peculiar to Matthew.


<hi type="bold">11. Now when they were going--</hi>while the women were on their way to deliver to His brethren the message of their risen Lord.

<hi type="bold">some of the watch came into the city, and showed unto the chief priests all the things that were done--</hi>Simple, unsophisticated soldiers! How could ye imagine that such a tale as ye had to tell would not at once commend itself to your scared employers? Had they doubted this for a moment, would they have ventured to go near them, knowing it was death to a Roman soldier to be proved asleep when on guard? and of course that was the only other explanation of the case.

11. Now when they were going-- while the women were on their way to deliver to His brethren the message of their risen Lord. some of the watch came into the city, and showed unto the chief priests all the things that were done-- Simple, unsophisticated soldiers! How could ye imagine that such a tale as ye had to tell would not at once commend itself to your scared employers? Had they doubted this for a moment, would they have ventured to go near them, knowing it was death to a Roman soldier to be proved asleep when on guard? and of course that was the only other explanation of the case.


<hi type="bold">12. And when they were assembled with the elders--</hi>But Joseph at least was absent: Gamaliel probably also; and perhaps others.

<hi type="bold">and had taken counsel, they gave large money unto the soldiers--</hi>It would need a good deal; but the whole case of the Jewish authorities was now at stake. With what contempt must these soldiers have regarded the Jewish ecclesiastics!

12. And when they were assembled with the elders-- But Joseph at least was absent: Gamaliel probably also; and perhaps others. and had taken counsel, they gave large money unto the soldiers-- It would need a good deal; but the whole case of the Jewish authorities was now at stake. With what contempt must these soldiers have regarded the Jewish ecclesiastics!


<hi type="bold">13. Saying, Say ye, His disciples came by night, and stole him away while we slept--</hi>which, as we have observed, was a capital offense for soldiers on guard.

13. Saying, Say ye, His disciples came by night, and stole him away while we slept-- which, as we have observed, was a capital offense for soldiers on guard.


<hi type="bold">14. And if this come to the governor's ears--</hi>rather, "If this come before the governor"; that is, not in the way of mere report, but for judicial investigation.

<hi type="bold">we will persuade him, and secure you--</hi>The "we" and the "you" are emphatic here--"we shall [take care to] persuade him and keep you from trouble," or "save you harmless." The grammatical form of this clause implies that the thing supposed was expected to happen. The meaning then is, "If this come before the governor--as it likely will--we shall see to it that," &c. The "persuasion" of Pilate meant, doubtless, quieting him by a bribe, which we know otherwise he was by no means above taking (like Felix afterwards, <reference osisRef="Acts.24.26">Ac 24:26</reference>).

14. And if this come to the governor's ears-- rather, "If this come before the governor"; that is, not in the way of mere report, but for judicial investigation. we will persuade him, and secure you-- The "we" and the "you" are emphatic here--"we shall [take care to] persuade him and keep you from trouble," or "save you harmless." The grammatical form of this clause implies that the thing supposed was expected to happen. The meaning then is, "If this come before the governor--as it likely will--we shall see to it that," &c. The "persuasion" of Pilate meant, doubtless, quieting him by a bribe, which we know otherwise he was by no means above taking (like Felix afterwards, Ac 24:26).


<hi type="bold">15. So they took the money, and did as they were taught--</hi>thus consenting to brand themselves with infamy.

<hi type="bold">and this saying is commonly reported among the Jews until this day--</hi>to the date of the publication of this Gospel. The wonder is that so clumsy and incredible a story lasted so long. But those who are resolved not to come to the light will catch at straws. Justin Martyr, who flourished about A.D. 170, says, in his Dialogue with Trypho the Jew, that the Jews dispersed the story by means of special messengers sent to every country.

15. So they took the money, and did as they were taught-- thus consenting to brand themselves with infamy. and this saying is commonly reported among the Jews until this day-- to the date of the publication of this Gospel. The wonder is that so clumsy and incredible a story lasted so long. But those who are resolved not to come to the light will catch at straws. Justin Martyr, who flourished about A.D. 170, says, in his Dialogue with Trypho the Jew, that the Jews dispersed the story by means of special messengers sent to every country.


<title type="x-s3"><reference osisRef="Matt.28.16-Matt.28.20">Mt 28:16-20</reference>. Jesus Meets with the Disciples on a Mountain in Galilee and Gives Forth the Great Commission.</title>

<hi type="bold">16. Then the eleven disciples went away into Galilee--</hi>but certainly not before the second week after the resurrection, and probably somewhat later.

<hi type="bold">into a mountain where Jesus had appointed them--</hi>It should have been rendered "the mountain," meaning some certain mountain which He had named to them--probably the night before He suffered, when He said, "After I am risen, I will go before you into Galilee" (<reference osisRef="Matt.26.32">Mt 26:32</reference>; <reference osisRef="Mark.14.28">Mr 14:28</reference>). What it was can only be conjectured; but of the two between which opinions are divided--the Mount of the Beatitudes or Mount Tabor--the former is much the more probable, from its nearness to the Sea of Tiberias, where last before this the Narrative tells us that He met and dined with seven of them. (<reference osisRef="John.21.1">Joh 21:1</reference>, &c.). That the interview here recorded was the same as that referred to in one place only--<reference osisRef="1Cor.15.6">1Co 15:6</reference>--when "He was seen of above five hundred brethren at once; of whom the greater part remained unto that day, though some were fallen asleep," is now the opinion of the ablest students of the evangelical history. Nothing can account for such a number as five hundred assembling at one spot but the expectation of some promised manifestation of their risen Lord: and the promise before His resurrection, twice repeated after it, best explains this immense gathering.

Mt 28:16-20. Jesus Meets with the Disciples on a Mountain in Galilee and Gives Forth the Great Commission. 16. Then the eleven disciples went away into Galilee-- but certainly not before the second week after the resurrection, and probably somewhat later. into a mountain where Jesus had appointed them-- It should have been rendered "the mountain," meaning some certain mountain which He had named to them--probably the night before He suffered, when He said, "After I am risen, I will go before you into Galilee" (Mt 26:32; Mr 14:28). What it was can only be conjectured; but of the two between which opinions are divided--the Mount of the Beatitudes or Mount Tabor--the former is much the more probable, from its nearness to the Sea of Tiberias, where last before this the Narrative tells us that He met and dined with seven of them. (Joh 21:1, &c.). That the interview here recorded was the same as that referred to in one place only--1Co 15:6--when "He was seen of above five hundred brethren at once; of whom the greater part remained unto that day, though some were fallen asleep," is now the opinion of the ablest students of the evangelical history. Nothing can account for such a number as five hundred assembling at one spot but the expectation of some promised manifestation of their risen Lord: and the promise before His resurrection, twice repeated after it, best explains this immense gathering.


<hi type="bold">17. And when they saw him, they worshipped him; but some doubted--</hi>certainly none of "the Eleven," after what took place at previous interviews in Jerusalem. But if the five hundred were now present, we may well believe this of some of them.

17. And when they saw him, they worshipped him; but some doubted-- certainly none of "the Eleven," after what took place at previous interviews in Jerusalem. But if the five hundred were now present, we may well believe this of some of them.


<hi type="bold">19. Go ye therefore, and teach all nations--</hi>rather, "make disciples of all nations"; for "teaching," in the more usual sense of that word, comes in afterwards, and is expressed by a different term.

<hi type="bold">baptizing them in the name of the Father, and of the Son, and of the Holy Ghost--</hi>It should be, "into the name"; as in <reference osisRef="1Cor.10.2">1Co 10:2</reference>, "And were all baptized unto (or rather 'into') Moses"; and <reference osisRef="Gal.3.27">Ga 3:27</reference>, "For as many of you as have been baptized into Christ."

19. Go ye therefore, and teach all nations-- rather, "make disciples of all nations"; for "teaching," in the more usual sense of that word, comes in afterwards, and is expressed by a different term. baptizing them in the name of the Father, and of the Son, and of the Holy Ghost-- It should be, "into the name"; as in 1Co 10:2, "And were all baptized unto (or rather 'into') Moses"; and Ga 3:27, "For as many of you as have been baptized into Christ."


<hi type="bold">20. Teaching them--</hi>This is teaching in the more usual sense of the term; or instructing the converted and baptized disciples.

<hi type="bold">to observe all things whatsoever I have commanded you: and, lo, I--</hi>The "I" here is emphatic. It is enough that I

<hi type="bold">am with you alway--</hi>"all the days"; that is, till making converts, baptizing, and building them up by Christian instruction, shall be no more.

<hi type="bold">even unto the end of the world. Amen--</hi>This glorious Commission embraces two primary departments, the Missionary and the Pastoral, with two sublime and comprehensive Encouragements to undertake and go through with them.

 First, The Missionary department (<reference osisRef="Matt.28.18">Mt 28:18</reference>): "Go, make disciples of all nations." In the corresponding passage of Mark (<reference osisRef="Mark.16.15">Mr 16:15</reference>) it is, "Go ye into all the world, and preach the Gospel to every creature." The only difference is, that in this passage the sphere, in its world-wide compass and its universality of objects, is more fully and definitely expressed; while in the former the great aim and certain result is delightfully expressed in the command to "make disciples of all nations." "Go, conquer the world for Me; carry the glad tidings into all lands and to every ear, and deem not this work at an end till all nations shall have embraced the Gospel and enrolled themselves My disciples." Now, Was all this meant to be done by the Eleven men nearest to Him of the multitude then crowding around the risen Redeemer? Impossible. Was it to be done even in their lifetime? Surely not. In that little band Jesus virtually addressed Himself to all who, in every age, should take up from them the same work. Before the eyes of the Church's risen Head were spread out, in those Eleven men, all His servants of every age; and one and all of them received His commission at that moment. Well, what next? Set the seal of visible discipleship upon the converts, by "baptizing them into the name," that is, into the whole fulness of the grace "of the Father, and of the Son, and of the Holy Ghost," as belonging to them who believe. (See on <reference osisRef="2Cor.13.14">2Co 13:14</reference>). This done, the Missionary department of your work, which in its own nature is temporary, must merge in another, which is permanent. This is

<hi type="bold">Second, The Pastoral department (<reference osisRef="Matt.28.20">Mt 28:20</reference>): "Teach them"--</hi>teach these baptized members of the Church visible--"to observe all things whatsoever I have commanded you," My apostles, during the three years ye have been with Me.

<hi type="bold">What must have been the feelings which such a Commission awakened? "We who have scarce conquered our own misgivings--</hi>we, fishermen of Galilee, with no letters, no means, no influence over the humblest creature, conquer the world for Thee, Lord? Nay, Lord, do not mock us." "I mock you not, nor send you a warfare on your own charges. For"--Here we are brought to

 Third, The Encouragements to undertake and go through with this work. These are two; one in the van, the other in the rear of the Commission itself.

<hi type="bold">First Encouragement: "All power in heaven"--</hi>the whole power of Heaven's love and wisdom and strength, "and all power in earth"--power over all persons, all passions, all principles, all movements--to bend them to this one high object, the evangelization of the world: All this "is given unto Me." as the risen Lord of all, to be by Me placed at your command--"Go ye therefore." But there remains a

<hi type="bold">Second Encouragement: "And lo! I am with you all the days"--</hi>not only to perpetuity, but without one day's interruption, "even to the end of the world," The "Amen" is of doubtful genuineness in this place. If, however, it belongs to the text, it is the Evangelist's own closing word. <chapter eID="Matt.28"/>

20. Teaching them-- This is teaching in the more usual sense of the term; or instructing the converted and baptized disciples. to observe all things whatsoever I have commanded you: and, lo, I-- The "I" here is emphatic. It is enough that I am with you alway-- "all the days"; that is, till making converts, baptizing, and building them up by Christian instruction, shall be no more. even unto the end of the world. Amen-- This glorious Commission embraces two primary departments, the Missionary and the Pastoral, with two sublime and comprehensive Encouragements to undertake and go through with them. First, The Missionary department (Mt 28:18): "Go, make disciples of all nations." In the corresponding passage of Mark (Mr 16:15) it is, "Go ye into all the world, and preach the Gospel to every creature." The only difference is, that in this passage the sphere, in its world-wide compass and its universality of objects, is more fully and definitely expressed; while in the former the great aim and certain result is delightfully expressed in the command to "make disciples of all nations." "Go, conquer the world for Me; carry the glad tidings into all lands and to every ear, and deem not this work at an end till all nations shall have embraced the Gospel and enrolled themselves My disciples." Now, Was all this meant to be done by the Eleven men nearest to Him of the multitude then crowding around the risen Redeemer? Impossible. Was it to be done even in their lifetime? Surely not. In that little band Jesus virtually addressed Himself to all who, in every age, should take up from them the same work. Before the eyes of the Church's risen Head were spread out, in those Eleven men, all His servants of every age; and one and all of them received His commission at that moment. Well, what next? Set the seal of visible discipleship upon the converts, by "baptizing them into the name," that is, into the whole fulness of the grace "of the Father, and of the Son, and of the Holy Ghost," as belonging to them who believe. (See on 2Co 13:14). This done, the Missionary department of your work, which in its own nature is temporary, must merge in another, which is permanent. This is Second, The Pastoral department (Mt 28:20): "Teach them"-- teach these baptized members of the Church visible--"to observe all things whatsoever I have commanded you," My apostles, during the three years ye have been with Me. What must have been the feelings which such a Commission awakened? "We who have scarce conquered our own misgivings-- we, fishermen of Galilee, with no letters, no means, no influence over the humblest creature, conquer the world for Thee, Lord? Nay, Lord, do not mock us." "I mock you not, nor send you a warfare on your own charges. For"--Here we are brought to Third, The Encouragements to undertake and go through with this work. These are two; one in the van, the other in the rear of the Commission itself. First Encouragement: "All power in heaven"-- the whole power of Heaven's love and wisdom and strength, "and all power in earth"--power over all persons, all passions, all principles, all movements--to bend them to this one high object, the evangelization of the world: All this "is given unto Me." as the risen Lord of all, to be by Me placed at your command--"Go ye therefore." But there remains a Second Encouragement: "And lo! I am with you all the days"-- not only to perpetuity, but without one day's interruption, "even to the end of the world," The "Amen" is of doubtful genuineness in this place. If, however, it belongs to the text, it is the Evangelist's own closing word.


 <milestone n="THE GOSPEL ACCORDING TO MARK" type="x-usfm-toc1"/> <milestone n="" type="x-usfm-toc2"/> <milestone n="" type="x-usfm-toc3"/> <title type="main">THE GOSPEL ACCORDING TO MARK</title>
 Commentary by David Brown

THE GOSPEL ACCORDING TO MARK Commentary by David Brown


<title type="x-IS">INTRODUCTION</title>
<hi type="bold">That the Second Gospel was written by Mark is universally agreed, though by what Mark, not so. The great majority of critics take the writer to be "John whose surname was Mark," of whom we read in the Acts, and who was "sister's son to Barnabas" (<reference osisRef="Col.4.10">Col 4:10</reference>). But no reason whatever is assigned for this opinion, for which the tradition, though ancient, is not uniform; and one cannot but wonder how it is so easily taken for granted by Wetstein, Hug, Meyer, Ebrard, Lange, Ellicott, Davidson, Tregelles, &c. Alford goes the length of saying it "has been universally believed that he was the same person with the John Mark of the Gospels." But Grotius thought differently, and so did Schleiermacher, Campbell, Burton, and Da Costa; and the grounds on which it is concluded that they were two different persons appear to us quite unanswerable. "Of John, surnamed Mark," says Campbell, in his Preface to this Gospel, "one of the first things we learn is, that he attended Paul and Barnabas in their apostolical journeys, when these two travelled together (<reference osisRef="Acts.12.25">Ac 12:25</reference>; <reference osisRef="Acts.13.5">13:5</reference>). And when afterwards there arose a dispute between them concerning him, insomuch that they separated, Mark accompanied his uncle Barnabas, and Silas attended Paul. When Paul was reconciled to Mark, which was probably soon after, we find Paul again employing Mark's assistance, recommending him, and giving him a very honorable testimony (<reference osisRef="Col.4.10">Col 4:10</reference>; <reference osisRef="2Tim.4.11">2Ti 4:11</reference>; Phm 24). But we hear not a syllable of his attending Peter as his minister, or assisting him in any capacity." And yet, as we shall presently see, no tradition is more ancient, more uniform, and better sustained by internal evidence, than that Mark, in his Gospel, was but "the interpreter of Peter," who, at the close of his first Epistle speaks of him as "Marcus my son" (<reference osisRef="1Pet.5.13">1Pe 5:13</reference>), that is, without doubt, his son in the Gospel--</hi>converted to Christ through his instrumentality. And when we consider how little the Apostles Peter and Paul were together--how seldom they even met--how different were their tendencies, and how separate their spheres of labor, is there not, in the absence of all evidence of the fact, something approaching to violence in the supposition that the same Mark was the intimate associate of both? "In brief," adds Campbell, "the accounts given of Paul's attendant, and those of Peter's interpreter, concur in nothing but the name, Mark or Marcus; too slight a circumstance to conclude the sameness of the person from, especially when we consider how common the name was at Rome, and how customary it was for the Jews in that age to assume some Roman name when they went thither."

<hi type="bold">Regarding the Evangelist Mark, then, as another person from Paul's companion in travel, all we know of his personal history is that he was a convert, as we have seen, of the Apostle Peter. But as to his Gospel, the tradition regarding Peter's hand in it is so ancient, so uniform, and so remarkably confirmed by internal evidence, that we must regard it as an established fact. "Mark," says Papias (according to the testimony of Eusebius, [Ecclesiastical History, 3.39]), "becoming the interpreter of Peter, wrote accurately, though not in order, whatever he remembered of what was either said or done by Christ; for he was neither a hearer of the Lord nor a follower of Him, but afterwards, as I said, [he was a follower] of Peter, who arranged the discourses for use, but not according to the order in which they were uttered by the Lord." To the same effect Irenæus [Against Heresies, 3. 1]: "Matthew published a Gospel while Peter and Paul were preaching and founding the Church at Rome; and after their departure (or decease), Mark, the disciple and interpreter of Peter, he also gave forth to us in writing the things which were preached by Peter." And Clement of Alexandria is still more specific, in a passage preserved to us by Eusebius [Ecclesiastical History, 6.14]: "Peter having publicly preached the word at Rome, and spoken forth the Gospel by the Spirit, many of those present exhorted Mark, as having long been a follower of his, and remembering what he had said, to write what had been spoken; and that having prepared the Gospel, he delivered it to those who had asked him for it; which, when Peter came to the knowledge of, he neither decidedly forbade nor encouraged him." Eusebius' own testimony, however, from other accounts, is rather different: that Peter's hearers were so penetrated by his preaching that they gave Mark, as being a follower of Peter, no rest till he consented to write his Gospel, as a memorial of his oral teaching; and "that the apostle, when he knew by the revelation of the Spirit what had been done, was delighted with the zeal of those men, and sanctioned the reading of the writing (that is, of this Gospel of Mark) in the churches" [Ecclesiastical History, 2.15]. And giving in another of his works a similar statement, he says that "Peter, from excess of humility, did not think himself qualified to write the Gospel; but Mark, his acquaintance and pupil, is said to have recorded his relations of the actings of Jesus. And Peter testifies these things of himself; for all things that are recorded by Mark are said to be memoirs of Peter's discourses." It is needless to go farther--</hi>to Origen, who says Mark composed his Gospel "as Peter guided" or "directed him, who, in his Catholic Epistle, calls him his son," &c.; and to Jerome, who but echoes Eusebius.

 This, certainly, is a remarkable chain of testimony; which, confirmed as it is by such striking internal evidence, may be regarded as establishing the fact that the Second Gospel was drawn up mostly from materials furnished by Peter. In Da Costa's Four Witnesses the reader will find this internal evidence detailed at length, though all the examples are not equally convincing. But if the reader will refer to our remarks on <reference osisRef="Mark.16.7">Mr 16:7</reference>, and <reference osisRef="John.18.27">Joh 18:27</reference>, he will have convincing evidence of a Petrine hand in this Gospel.

<hi type="bold">It remains only to advert, in a word or two, to the readers for whom this Gospel was, in the first instance, designed, and the date of it. That it was not for Jews but Gentiles, is evident from the great number of explanations of Jewish usages, opinions, and places, which to a Jew would at that time have been superfluous, but were highly needful to a Gentile. We can here but refer to <reference osisRef="Mark.2.18">Mr 2:18</reference>; <reference osisRef="2Cor.7.3">7:3</reference>, <reference osisRef="2Cor.7.4">4</reference>; <reference osisRef="2Cor.12.18">12:18</reference>; <reference osisRef="2Cor.13.3">13:3</reference>; 14:12; 15:42, for examples of these. Regarding the date of this Gospel--</hi>about which nothing certain is known--if the tradition reported by Irenæus can be relied on, that it was written at Rome, "after the departure of Peter and Paul," and if by that word "departure" we are to understand their death, we may date it somewhere between the years 64 and 68; but in all likelihood this is too late. It is probably nearer the truth to date it eight or ten years earlier.
 <title type="x-s">CHAPTER 1</title> <title type="x-s3"><reference osisRef="Mark.1.1-Mark.1.8">Mr 1:1-8</reference>. The Preaching and Baptism of John. ( = <reference osisRef="Matt.3.1-Matt.3.12">Mt 3:1-12</reference>; <reference osisRef="Luke.3.1-Luke.3.18">Lu 3:1-18</reference>).</title>

<hi type="bold">1. The beginning of the gospel of Jesus Christ, the Son of God--</hi>By the "Gospel" of Jesus Christ here is evidently meant the blessed Story which our Evangelist is about to tell of His Life, Ministry, Death, Resurrection, and Glorification, and of the begun Gathering of Believers in His Name. The abruptness with which he announces his subject, and the energetic brevity with which, passing by all preceding events, he hastens over the ministry of John and records the Baptism and Temptation of Jesus--as if impatient to come to the Public Life of the Lord of glory--have often been noticed as characteristic of this Gospel--a Gospel whose direct, practical, and singularly vivid setting imparts to it a preciousness peculiar to itself. What strikes every one is, that though the briefest of all the Gospels, this is in some of the principal scenes of our Lord's history the fullest. But what is not so obvious is, that wherever the finer and subtler feelings of humanity, or the deeper and more peculiar hues of our Lord's character were brought out, these, though they should be lightly passed over by all the other Evangelists, are sure to be found here, and in touches of such quiet delicacy and power, that though scarce observed by the cursory reader, they leave indelible impressions upon all the thoughtful and furnish a key to much that is in the other Gospels. These few opening words of the Second Gospel are enough to show, that though it was the purpose of this Evangelist to record chiefly the outward and palpable facts of our Lord's public life, he recognized in Him, in common with the Fourth Evangelist, the glory of the Only-begotten of the Father.

INTRODUCTION That the Second Gospel was written by Mark is universally agreed, though by what Mark, not so. The great majority of critics take the writer to be "John whose surname was Mark," of whom we read in the Acts, and who was "sister's son to Barnabas" (Col 4:10). But no reason whatever is assigned for this opinion, for which the tradition, though ancient, is not uniform; and one cannot but wonder how it is so easily taken for granted by Wetstein, Hug, Meyer, Ebrard, Lange, Ellicott, Davidson, Tregelles, &c. Alford goes the length of saying it "has been universally believed that he was the same person with the John Mark of the Gospels." But Grotius thought differently, and so did Schleiermacher, Campbell, Burton, and Da Costa; and the grounds on which it is concluded that they were two different persons appear to us quite unanswerable. "Of John, surnamed Mark," says Campbell, in his Preface to this Gospel, "one of the first things we learn is, that he attended Paul and Barnabas in their apostolical journeys, when these two travelled together (Ac 12:25; 13:5). And when afterwards there arose a dispute between them concerning him, insomuch that they separated, Mark accompanied his uncle Barnabas, and Silas attended Paul. When Paul was reconciled to Mark, which was probably soon after, we find Paul again employing Mark's assistance, recommending him, and giving him a very honorable testimony (Col 4:10; 2Ti 4:11; Phm 24). But we hear not a syllable of his attending Peter as his minister, or assisting him in any capacity." And yet, as we shall presently see, no tradition is more ancient, more uniform, and better sustained by internal evidence, than that Mark, in his Gospel, was but "the interpreter of Peter," who, at the close of his first Epistle speaks of him as "Marcus my son" (1Pe 5:13), that is, without doubt, his son in the Gospel-- converted to Christ through his instrumentality. And when we consider how little the Apostles Peter and Paul were together--how seldom they even met--how different were their tendencies, and how separate their spheres of labor, is there not, in the absence of all evidence of the fact, something approaching to violence in the supposition that the same Mark was the intimate associate of both? "In brief," adds Campbell, "the accounts given of Paul's attendant, and those of Peter's interpreter, concur in nothing but the name, Mark or Marcus; too slight a circumstance to conclude the sameness of the person from, especially when we consider how common the name was at Rome, and how customary it was for the Jews in that age to assume some Roman name when they went thither." Regarding the Evangelist Mark, then, as another person from Paul's companion in travel, all we know of his personal history is that he was a convert, as we have seen, of the Apostle Peter. But as to his Gospel, the tradition regarding Peter's hand in it is so ancient, so uniform, and so remarkably confirmed by internal evidence, that we must regard it as an established fact. "Mark," says Papias (according to the testimony of Eusebius, [Ecclesiastical History, 3.39]), "becoming the interpreter of Peter, wrote accurately, though not in order, whatever he remembered of what was either said or done by Christ; for he was neither a hearer of the Lord nor a follower of Him, but afterwards, as I said, [he was a follower] of Peter, who arranged the discourses for use, but not according to the order in which they were uttered by the Lord." To the same effect Irenæus [Against Heresies, 3. 1]: "Matthew published a Gospel while Peter and Paul were preaching and founding the Church at Rome; and after their departure (or decease), Mark, the disciple and interpreter of Peter, he also gave forth to us in writing the things which were preached by Peter." And Clement of Alexandria is still more specific, in a passage preserved to us by Eusebius [Ecclesiastical History, 6.14]: "Peter having publicly preached the word at Rome, and spoken forth the Gospel by the Spirit, many of those present exhorted Mark, as having long been a follower of his, and remembering what he had said, to write what had been spoken; and that having prepared the Gospel, he delivered it to those who had asked him for it; which, when Peter came to the knowledge of, he neither decidedly forbade nor encouraged him." Eusebius' own testimony, however, from other accounts, is rather different: that Peter's hearers were so penetrated by his preaching that they gave Mark, as being a follower of Peter, no rest till he consented to write his Gospel, as a memorial of his oral teaching; and "that the apostle, when he knew by the revelation of the Spirit what had been done, was delighted with the zeal of those men, and sanctioned the reading of the writing (that is, of this Gospel of Mark) in the churches" [Ecclesiastical History, 2.15]. And giving in another of his works a similar statement, he says that "Peter, from excess of humility, did not think himself qualified to write the Gospel; but Mark, his acquaintance and pupil, is said to have recorded his relations of the actings of Jesus. And Peter testifies these things of himself; for all things that are recorded by Mark are said to be memoirs of Peter's discourses." It is needless to go farther-- to Origen, who says Mark composed his Gospel "as Peter guided" or "directed him, who, in his Catholic Epistle, calls him his son," &c.; and to Jerome, who but echoes Eusebius. This, certainly, is a remarkable chain of testimony; which, confirmed as it is by such striking internal evidence, may be regarded as establishing the fact that the Second Gospel was drawn up mostly from materials furnished by Peter. In Da Costa's Four Witnesses the reader will find this internal evidence detailed at length, though all the examples are not equally convincing. But if the reader will refer to our remarks on Mr 16:7, and Joh 18:27, he will have convincing evidence of a Petrine hand in this Gospel. It remains only to advert, in a word or two, to the readers for whom this Gospel was, in the first instance, designed, and the date of it. That it was not for Jews but Gentiles, is evident from the great number of explanations of Jewish usages, opinions, and places, which to a Jew would at that time have been superfluous, but were highly needful to a Gentile. We can here but refer to Mr 2:18; 7:3, 4; 12:18; 13:3; 14:12; 15:42, for examples of these. Regarding the date of this Gospel-- about which nothing certain is known--if the tradition reported by Irenæus can be relied on, that it was written at Rome, "after the departure of Peter and Paul," and if by that word "departure" we are to understand their death, we may date it somewhere between the years 64 and 68; but in all likelihood this is too late. It is probably nearer the truth to date it eight or ten years earlier. CHAPTER 1 Mr 1:1-8. The Preaching and Baptism of John. ( = Mt 3:1-12; Lu 3:1-18). 1. The beginning of the gospel of Jesus Christ, the Son of God-- By the "Gospel" of Jesus Christ here is evidently meant the blessed Story which our Evangelist is about to tell of His Life, Ministry, Death, Resurrection, and Glorification, and of the begun Gathering of Believers in His Name. The abruptness with which he announces his subject, and the energetic brevity with which, passing by all preceding events, he hastens over the ministry of John and records the Baptism and Temptation of Jesus--as if impatient to come to the Public Life of the Lord of glory--have often been noticed as characteristic of this Gospel--a Gospel whose direct, practical, and singularly vivid setting imparts to it a preciousness peculiar to itself. What strikes every one is, that though the briefest of all the Gospels, this is in some of the principal scenes of our Lord's history the fullest. But what is not so obvious is, that wherever the finer and subtler feelings of humanity, or the deeper and more peculiar hues of our Lord's character were brought out, these, though they should be lightly passed over by all the other Evangelists, are sure to be found here, and in touches of such quiet delicacy and power, that though scarce observed by the cursory reader, they leave indelible impressions upon all the thoughtful and furnish a key to much that is in the other Gospels. These few opening words of the Second Gospel are enough to show, that though it was the purpose of this Evangelist to record chiefly the outward and palpable facts of our Lord's public life, he recognized in Him, in common with the Fourth Evangelist, the glory of the Only-begotten of the Father.


<hi type="bold">2-3. As it is written in the prophets, Behold, I send my messenger before thy face, which shall prepare thy way before thee--</hi>(Mal 3:1; <reference osisRef="Isa.40.3">Is 40:3</reference>).

2-3. As it is written in the prophets, Behold, I send my messenger before thy face, which shall prepare thy way before thee-- (Mal 3:1; Is 40:3).


<hi type="bold">21. And they went into Capernaum--</hi>(See on <reference osisRef="Matt.4.13">Mt 4:13</reference>).

<hi type="bold">and straightway on the sabbath day he entered into the synagogue, and taught--</hi>This should have been rendered, "straightway on the sabbaths He entered into the synagogue and taught," or "continued to teach." The meaning is, that as He began this practice on the very first sabbath after coming to settle at Capernaum, so He continued it regularly thereafter.

21. And they went into Capernaum-- (See on Mt 4:13). and straightway on the sabbath day he entered into the synagogue, and taught-- This should have been rendered, "straightway on the sabbaths He entered into the synagogue and taught," or "continued to teach." The meaning is, that as He began this practice on the very first sabbath after coming to settle at Capernaum, so He continued it regularly thereafter.


<hi type="bold">22. And they were astonished at his doctrine--</hi>or "teaching"--referring quite as much to the manner as the matter of it.

<hi type="bold">for he taught them as one that had authority, and not as the scribes--</hi>See on <reference osisRef="Matt.7.28">Mt 7:28</reference>, <reference osisRef="Matt.7.29">29</reference>.

22. And they were astonished at his doctrine-- or "teaching"--referring quite as much to the manner as the matter of it. for he taught them as one that had authority, and not as the scribes-- See on Mt 7:28, 29.


<hi type="bold">23. And there was in their synagogue a man with an unclean spirit--</hi>literally, "in an unclean spirit"--that is, so entirely under demoniacal power that his personality was sunk for the time in that of the spirit. The frequency with which this character of "impurity" is ascribed to evil spirits--some twenty times in the Gospels--is not to be overlooked.

<hi type="bold">and he cried out--</hi>as follows:

23. And there was in their synagogue a man with an unclean spirit-- literally, "in an unclean spirit"--that is, so entirely under demoniacal power that his personality was sunk for the time in that of the spirit. The frequency with which this character of "impurity" is ascribed to evil spirits--some twenty times in the Gospels--is not to be overlooked. and he cried out-- as follows:


<hi type="bold">24. Saying, Let us alone--</hi>or rather, perhaps, "ah!" expressive of mingled astonishment and terror.

<hi type="bold">what have we to do with thee--</hi>an expression of frequent occurrence in the Old Testament (<reference osisRef="1Kgs.17.18">1Ki 17:18</reference>; <reference osisRef="2Kgs.3.13">2Ki 3:13</reference>; <reference osisRef="2Chr.35.21">2Ch 35:21</reference>, &c.). It denotes entire separation of interests:--that is, "Thou and we have nothing in common; we want not Thee; what wouldst Thou with us?" For the analogous application of it by our Lord to His mother, see on <reference osisRef="John.2.4">Joh 2:4</reference>.

<hi type="bold">thou Jesus of Nazareth--</hi>"Jesus, Nazarene!" an epithet originally given to express contempt, but soon adopted as the current designation by those who held our Lord in honor (<reference osisRef="Luke.18.37">Lu 18:37</reference>; <reference osisRef="Mark.16.6">Mr 16:6</reference>; <reference osisRef="Acts.2.22">Ac 2:22</reference>).

<hi type="bold">art thou come to destroy us?--</hi>In the case of the Gadarene demoniac the question was, "Art Thou come hither to torment us before the time?" (<reference osisRef="Matt.8.29">Mt 8:29</reference>). Themselves tormentors and destroyers of their victims, they discern in Jesus their own destined tormentor and destroyer, anticipating and dreading what they know and feel to be awaiting them! Conscious, too, that their power was but permitted and temporary, and perceiving in Him, perhaps, the woman's Seed that was to bruise the head and destroy the works of the devil, they regard His approach to them on this occasion as a signal to let go their grasp of this miserable victim.

<hi type="bold">I know thee who thou art, the Holy One of God--</hi>This and other even more glorious testimonies to our Lord were given, as we know, with no good will, but in hope that, by the acceptance of them, He might appear to the people to be in league with evil spirits--a calumny which His enemies were ready enough to throw out against Him. But a Wiser than either was here, who invariably rejected and silenced the testimonies that came to Him from beneath, and thus was able to rebut the imputations of His enemies against Him (<reference osisRef="Matt.12.24-Matt.12.30">Mt 12:24-30</reference>). The expression, "Holy One of God," seems evidently taken from that Messianic Psalm (<reference osisRef="Ps.16.10">Psa 16:10</reference>), in which He is styled "Thine Holy One."

24. Saying, Let us alone-- or rather, perhaps, "ah!" expressive of mingled astonishment and terror. what have we to do with thee-- an expression of frequent occurrence in the Old Testament (1Ki 17:18; 2Ki 3:13; 2Ch 35:21, &c.). It denotes entire separation of interests:--that is, "Thou and we have nothing in common; we want not Thee; what wouldst Thou with us?" For the analogous application of it by our Lord to His mother, see on Joh 2:4. thou Jesus of Nazareth-- "Jesus, Nazarene!" an epithet originally given to express contempt, but soon adopted as the current designation by those who held our Lord in honor (Lu 18:37; Mr 16:6; Ac 2:22). art thou come to destroy us?-- In the case of the Gadarene demoniac the question was, "Art Thou come hither to torment us before the time?" (Mt 8:29). Themselves tormentors and destroyers of their victims, they discern in Jesus their own destined tormentor and destroyer, anticipating and dreading what they know and feel to be awaiting them! Conscious, too, that their power was but permitted and temporary, and perceiving in Him, perhaps, the woman's Seed that was to bruise the head and destroy the works of the devil, they regard His approach to them on this occasion as a signal to let go their grasp of this miserable victim. I know thee who thou art, the Holy One of God-- This and other even more glorious testimonies to our Lord were given, as we know, with no good will, but in hope that, by the acceptance of them, He might appear to the people to be in league with evil spirits--a calumny which His enemies were ready enough to throw out against Him. But a Wiser than either was here, who invariably rejected and silenced the testimonies that came to Him from beneath, and thus was able to rebut the imputations of His enemies against Him (Mt 12:24-30). The expression, "Holy One of God," seems evidently taken from that Messianic Psalm (Psa 16:10), in which He is styled "Thine Holy One."


<hi type="bold">25. And Jesus rebuked him, saying, Hold thy peace, and come out of him--</hi>A glorious word of command. Bengel remarks that it was only the testimony borne to Himself which our Lord meant to silence. That he should afterwards cry out for fear or rage (<reference osisRef="Mark.1.26">Mr 1:26</reference>) He would right willingly permit.

25. And Jesus rebuked him, saying, Hold thy peace, and come out of him-- A glorious word of command. Bengel remarks that it was only the testimony borne to Himself which our Lord meant to silence. That he should afterwards cry out for fear or rage (Mr 1:26) He would right willingly permit.


<hi type="bold">26. And when the unclean spirit had torn him--</hi>Luke (<reference osisRef="Luke.4.35">Lu 4:35</reference>) says, "When he had thrown him in the midst." Malignant cruelty--just showing what he would have done, if permitted to go farther: it was a last fling!

<hi type="bold">and cried with a loud voice--</hi>the voice of enforced submission and despair.

<hi type="bold">he came out of him--</hi>Luke (<reference osisRef="Luke.4.35">Lu 4:35</reference>) adds, "and hurt him not." Thus impotent were the malignity and rage of the impure spirit when under the restraint of "the Stronger than the strong one armed" (<reference osisRef="Luke.11.21">Lu 11:21</reference>, <reference osisRef="Luke.11.22">22</reference>).

26. And when the unclean spirit had torn him-- Luke (Lu 4:35) says, "When he had thrown him in the midst." Malignant cruelty--just showing what he would have done, if permitted to go farther: it was a last fling! and cried with a loud voice-- the voice of enforced submission and despair. he came out of him-- Luke (Lu 4:35) adds, "and hurt him not." Thus impotent were the malignity and rage of the impure spirit when under the restraint of "the Stronger than the strong one armed" (Lu 11:21, 22).


<hi type="bold">27. What thing is this? what new doctrine--</hi>teaching

<hi type="bold">is this?--</hi>The audience, rightly apprehending that the miracle was wrought to illustrate the teaching and display the character and glory of the Teacher, begin by asking what novel kind of teaching this could be, which was so marvellously attested.

27. What thing is this? what new doctrine-- teaching is this?-- The audience, rightly apprehending that the miracle was wrought to illustrate the teaching and display the character and glory of the Teacher, begin by asking what novel kind of teaching this could be, which was so marvellously attested.


<hi type="bold">28. And immediately his fame spread abroad throughout all the region round about Galilee--</hi>rather, "the whole region of Galilee"; though some, as Meyer and Ellicott, explain it of the country surrounding Galilee.

28. And immediately his fame spread abroad throughout all the region round about Galilee-- rather, "the whole region of Galilee"; though some, as Meyer and Ellicott, explain it of the country surrounding Galilee.


<hi type="bold">29. And forthwith, when they were come out of the synagogue--</hi>so also in <reference osisRef="Luke.4.38">Lu 4:38</reference>.

<hi type="bold">they entered into the house of Simon and Andrew, with James and John--</hi>The mention of these four--which is peculiar to Mark--is the first of those traces of Peter's hand in this Gospel, of which we shall find many more. The house being his, and the illness and cure so nearly affecting himself, it is interesting to observe this minute specification of the number and names of the witnesses; interesting also as the first occasion on which the sacred triumvirate of Peter and James and John are selected from among the rest, to be a threefold cord of testimony to certain events in their Lord's life (see on <reference osisRef="Mark.5.37">Mr 5:37</reference>)--Andrew being present on this occasion, as the occurrence took place in his own house.

29. And forthwith, when they were come out of the synagogue-- so also in Lu 4:38. they entered into the house of Simon and Andrew, with James and John-- The mention of these four--which is peculiar to Mark--is the first of those traces of Peter's hand in this Gospel, of which we shall find many more. The house being his, and the illness and cure so nearly affecting himself, it is interesting to observe this minute specification of the number and names of the witnesses; interesting also as the first occasion on which the sacred triumvirate of Peter and James and John are selected from among the rest, to be a threefold cord of testimony to certain events in their Lord's life (see on Mr 5:37)--Andrew being present on this occasion, as the occurrence took place in his own house.


<hi type="bold">30. But Simon's wife's mother lay sick of a fever--</hi>Luke, as was natural in "the beloved physician" (<reference osisRef="Col.4.14">Col 4:14</reference>), describes it professionally; calling it a "great fever," and thus distinguishing it from that lighter kind which the Greek physicians were wont to call "small fevers," as Galen, quoted by Wetstein, tells us.

<hi type="bold">and anon--</hi>immediately.

<hi type="bold">they tell him of her--</hi>naturally hoping that His compassion and power towards one of His own disciples would not be less signally displayed than towards the demonized stranger in the synagogue.

30. But Simon's wife's mother lay sick of a fever-- Luke, as was natural in "the beloved physician" (Col 4:14), describes it professionally; calling it a "great fever," and thus distinguishing it from that lighter kind which the Greek physicians were wont to call "small fevers," as Galen, quoted by Wetstein, tells us. and anon-- immediately. they tell him of her-- naturally hoping that His compassion and power towards one of His own disciples would not be less signally displayed than towards the demonized stranger in the synagogue.


<hi type="bold">31. And he came and took her by the hand--</hi>rather, "And advancing, He took her," &c. The beloved physician again is very specific: "And He stood over her."

<hi type="bold">and lifted her up--</hi>This act of condescension, most felt doubtless by Peter, is recorded only by Mark.

<hi type="bold">and immediately the fever left her, and she ministered unto them--</hi>preparing their sabbath-meal: in token both of the perfectness and immediateness of the cure, and of her gratitude to the glorious Healer.

31. And he came and took her by the hand-- rather, "And advancing, He took her," &c. The beloved physician again is very specific: "And He stood over her." and lifted her up-- This act of condescension, most felt doubtless by Peter, is recorded only by Mark. and immediately the fever left her, and she ministered unto them-- preparing their sabbath-meal: in token both of the perfectness and immediateness of the cure, and of her gratitude to the glorious Healer.


<hi type="bold">32. And at even, when the sun did set--</hi>so <reference osisRef="Matt.8.16">Mt 8:16</reference>. Luke (<reference osisRef="Luke.4.40">Lu 4:40</reference>) says it was setting.

<hi type="bold">they brought unto him all that were diseased, and them that were possessed with devils--</hi>the demonized. From <reference osisRef="Luke.13.14">Lu 13:14</reference> we see how unlawful they would have deemed it to bring their sick to Jesus for a cure during the sabbath hours. They waited, therefore, till these were over, and then brought them in crowds. Our Lord afterwards took repeated occasion to teach the people by example, even at the risk of His own life, how superstitious a straining of the sabbath rest this was.

32. And at even, when the sun did set-- so Mt 8:16. Luke (Lu 4:40) says it was setting. they brought unto him all that were diseased, and them that were possessed with devils-- the demonized. From Lu 13:14 we see how unlawful they would have deemed it to bring their sick to Jesus for a cure during the sabbath hours. They waited, therefore, till these were over, and then brought them in crowds. Our Lord afterwards took repeated occasion to teach the people by example, even at the risk of His own life, how superstitious a straining of the sabbath rest this was.


<hi type="bold">33. And all the city was gathered together at the door--</hi>of Peter's house; that is, the sick and those who brought them, and the wondering spectators. This bespeaks the presence of an eye-witness, and is one of those lively examples of word-painting so frequent in this Gospel.

33. And all the city was gathered together at the door-- of Peter's house; that is, the sick and those who brought them, and the wondering spectators. This bespeaks the presence of an eye-witness, and is one of those lively examples of word-painting so frequent in this Gospel.


<hi type="bold">34. And he healed many that were sick of divers diseases, and cast out many devils--</hi>In <reference osisRef="Matt.8.16">Mt 8:16</reference> it is said, "He cast out the spirits with His word"; or rather, "with a word"--a word of command.

<hi type="bold">and suffered not the devils to speak, because they knew him--</hi>Evidently they would have spoken, if permitted, proclaiming His Messiahship in such terms as in the synagogue; but once in one day, and that testimony immediately silenced, was enough. See on <reference osisRef="Mark.1.24">Mr 1:24</reference>. After this account of His miracles of healing, we have in <reference osisRef="Matt.8.17">Mt 8:17</reference> this pregnant quotation, "That it might be fulfilled which was spoken by Esaias the prophet, saying (<reference osisRef="Isa.53.4">Is 53:4</reference>), Himself took our infirmities, and bare our sicknesses."

34. And he healed many that were sick of divers diseases, and cast out many devils-- In Mt 8:16 it is said, "He cast out the spirits with His word"; or rather, "with a word"--a word of command. and suffered not the devils to speak, because they knew him-- Evidently they would have spoken, if permitted, proclaiming His Messiahship in such terms as in the synagogue; but once in one day, and that testimony immediately silenced, was enough. See on Mr 1:24. After this account of His miracles of healing, we have in Mt 8:17 this pregnant quotation, "That it might be fulfilled which was spoken by Esaias the prophet, saying (Is 53:4), Himself took our infirmities, and bare our sicknesses."


<hi type="bold">35. And in the morning--</hi>that is, of the day after this remarkable sabbath; or, on the first day of the week. His choosing this day to inaugurate a new and glorious stage of His public work, should be noted by the reader.

<hi type="bold">rising up a great while before day--</hi>"while it was yet night," or long before daybreak.

<hi type="bold">he went out--</hi>all unperceived from Peter's house, where He slept.

<hi type="bold">and departed into a solitary place, and there prayed--</hi>or, "continued in prayer." He was about to begin His first preaching and healing circuit; and as on similar solemn occasions (<reference osisRef="Luke.5.16">Lu 5:16</reference>; <reference osisRef="Luke.6.12">6:12</reference>; <reference osisRef="Luke.9.18">9:18</reference>, 28, 29; <reference osisRef="Mark.6.46">Mr 6:46</reference>), He spent some time in special prayer, doubtless with a view to it. What would one not give to have been, during the stillness of those grey morning hours, within hearing--not of His "strong crying and tears," for He had scarce arrived at the stage for that--but of His calm, exalted anticipations of the work which lay immediately before Him, and the outpourings of His soul about it into the bosom of Him that sent Him! He had doubtless enjoyed some uninterrupted hours of such communings with His heavenly Father ere His friends from Capernaum arrived in search of Him. As for them, they doubtless expected, after such a day of miracles, that the next day would witness similar manifestations. When morning came, Peter, loath to break in upon the repose of his glorious Guest, would await His appearance beyond the usual hour; but at length, wondering at the stillness, and gently coming to see where the Lord lay, he finds it--like the sepulchre afterwards--empty! Speedily a party is made up to go in search of Him, Peter naturally leading the way.

35. And in the morning-- that is, of the day after this remarkable sabbath; or, on the first day of the week. His choosing this day to inaugurate a new and glorious stage of His public work, should be noted by the reader. rising up a great while before day-- "while it was yet night," or long before daybreak. he went out-- all unperceived from Peter's house, where He slept. and departed into a solitary place, and there prayed-- or, "continued in prayer." He was about to begin His first preaching and healing circuit; and as on similar solemn occasions (Lu 5:16; 6:12; 9:18, 28, 29; Mr 6:46), He spent some time in special prayer, doubtless with a view to it. What would one not give to have been, during the stillness of those grey morning hours, within hearing--not of His "strong crying and tears," for He had scarce arrived at the stage for that--but of His calm, exalted anticipations of the work which lay immediately before Him, and the outpourings of His soul about it into the bosom of Him that sent Him! He had doubtless enjoyed some uninterrupted hours of such communings with His heavenly Father ere His friends from Capernaum arrived in search of Him. As for them, they doubtless expected, after such a day of miracles, that the next day would witness similar manifestations. When morning came, Peter, loath to break in upon the repose of his glorious Guest, would await His appearance beyond the usual hour; but at length, wondering at the stillness, and gently coming to see where the Lord lay, he finds it--like the sepulchre afterwards--empty! Speedily a party is made up to go in search of Him, Peter naturally leading the way.


<hi type="bold">36. And Simon and they that were with him followed after him--</hi>rather, "pressed after Him." Luke (<reference osisRef="Luke.4.42">Lu 4:42</reference>) says, "The multitudes sought after Him"; but this would be a party from the town. Mark, having his information from Peter himself, speaks only of what related directly to him. "They that were with him" would probably be Andrew his brother, James and John, with a few other choice brethren.

36. And Simon and they that were with him followed after him-- rather, "pressed after Him." Luke (Lu 4:42) says, "The multitudes sought after Him"; but this would be a party from the town. Mark, having his information from Peter himself, speaks only of what related directly to him. "They that were with him" would probably be Andrew his brother, James and John, with a few other choice brethren.


<hi type="bold">37. And when they had found him--</hi>evidently after some search.

<hi type="bold">they said unto him, All men seek for thee--</hi>By this time, "the multitudes" who, according to Luke (<reference osisRef="Luke.4.42">Lu 4:42</reference>), "sought after Him"--and who, on going to Peter's house, and there learning that Peter and a few more were gone in search of Him, had set out on the same errand--would have arrived, and "came unto Him and stayed Him, that He should not depart from them" (<reference osisRef="Luke.4.42">Lu 4:42</reference>); all now urging His return to their impatient townsmen.

37. And when they had found him-- evidently after some search. they said unto him, All men seek for thee-- By this time, "the multitudes" who, according to Luke (Lu 4:42), "sought after Him"--and who, on going to Peter's house, and there learning that Peter and a few more were gone in search of Him, had set out on the same errand--would have arrived, and "came unto Him and stayed Him, that He should not depart from them" (Lu 4:42); all now urging His return to their impatient townsmen.


<hi type="bold">38. And he said unto them, Let us go--</hi>or, according to another reading, "Let us go elsewhere."

<hi type="bold">into the next towns--</hi>rather, "unto the neighboring village-towns"; meaning those places intermediate between towns and villages, with which the western side of the Sea of Galilee was studded.

<hi type="bold">that I may preach there also; for therefore came I forth--</hi>not from Capernaum, as De Wette miserably interprets, nor from His privacy in the desert place, as Meyer, no better; but from the Father. Compare <reference osisRef="John.16.28">Joh 16:28</reference>, "I came forth from the Father, and am come into the world," &c.--another proof, by the way, that the lofty phraseology of the Fourth Gospel was not unknown to the authors of the others, though their design and point of view are different. The language in which our Lord's reply is given by Luke (<reference osisRef="Luke.4.43">Lu 4:43</reference>) expresses the high necessity under which, in this as in every other step of His work, He acted--"I <hi type="bold">must preach the kingdom of God to other cities also; for therefore"--</hi>or, "to this end"--"am I sent." An act of self-denial it doubtless was, to resist such pleadings to return to Capernaum. But there were overmastering considerations on the other side.

<title type="x-s3"><reference osisRef="Mark.1.40-Mark.1.45">Mr 1:40-45</reference>. Healing of a Leper. ( = <reference osisRef="Matt.8.1-Matt.8.4">Mt 8:1-4</reference>; <reference osisRef="Luke.5.12-Luke.5.16">Lu 5:12-16</reference>).</title> <title type="x-s3">See on <reference osisRef="Matt.8.1-Matt.8.4">Mt 8:1-4</reference>.</title>
 <chapter eID="Mark.1"/>

38. And he said unto them, Let us go-- or, according to another reading, "Let us go elsewhere." into the next towns-- rather, "unto the neighboring village-towns"; meaning those places intermediate between towns and villages, with which the western side of the Sea of Galilee was studded. that I may preach there also; for therefore came I forth-- not from Capernaum, as De Wette miserably interprets, nor from His privacy in the desert place, as Meyer, no better; but from the Father. Compare Joh 16:28, "I came forth from the Father, and am come into the world," &c.--another proof, by the way, that the lofty phraseology of the Fourth Gospel was not unknown to the authors of the others, though their design and point of view are different. The language in which our Lord's reply is given by Luke (Lu 4:43) expresses the high necessity under which, in this as in every other step of His work, He acted--"I must preach the kingdom of God to other cities also; for therefore"-- or, "to this end"--"am I sent." An act of self-denial it doubtless was, to resist such pleadings to return to Capernaum. But there were overmastering considerations on the other side. Mr 1:40-45. Healing of a Leper. ( = Mt 8:1-4; Lu 5:12-16). See on Mt 8:1-4.


<title type="x-s2">CHAPTER 2</title> <title type="x-s3"><reference osisRef="Mark.2.1-Mark.2.12">Mr 2:1-12</reference>. Healing of a Paralytic. ( = <reference osisRef="Matt.9.1-Matt.9.8">Mt 9:1-8</reference>; <reference osisRef="Luke.5.17-Luke.5.26">Lu 5:17-26</reference>).</title>
 This incident, as remarked on <reference osisRef="Matt.9.1">Mt 9:1</reference>, appears to follow next in order of time after the cure of the leper (<reference osisRef="Mark.1.40-Mark.1.45">Mr 1:40-45</reference>).

<hi type="bold">1. And again he entered into Capernaum--</hi>"His own city" (<reference osisRef="Matt.9.1">Mt 9:1</reference>).

<hi type="bold">and it was noised that he was in the house--</hi>no doubt of Simon Peter (<reference osisRef="Mark.1.29">Mr 1:29</reference>).

CHAPTER 2 Mr 2:1-12. Healing of a Paralytic. ( = Mt 9:1-8; Lu 5:17-26). This incident, as remarked on Mt 9:1, appears to follow next in order of time after the cure of the leper (Mr 1:40-45). 1. And again he entered into Capernaum-- "His own city" (Mt 9:1). and it was noised that he was in the house-- no doubt of Simon Peter (Mr 1:29).


<hi type="bold">2. And straightway many were gathered together, insomuch that there was no room to receive them, no, not so much as about the door--</hi>This is one of Mark's graphic touches. No doubt in this case, as the scene occurred at his informant's own door, these details are the vivid recollections of that honored disciple.

<hi type="bold">and he preached the word unto them--</hi>that is, indoors; but in the hearing, doubtless, of the multitude that pressed around. Had He gone forth, as He naturally would, the paralytic's faith would have had no such opportunity to display itself. Luke (<reference osisRef="Luke.5.17">Lu 5:17</reference>) furnishes an additional and very important incident in the scene--as follows: "And it came to pass on a certain day, as He was teaching, that there were Pharisees and doctors of the law sitting by, which were come out of every town," or village, "of Galilee, and Judea, and Jerusalem." This was the highest testimony yet borne to our Lord's growing influence, and the necessity increasingly felt by the ecclesiastics throughout the country of coming to some definite judgment regarding Him. "And the power of the Lord was [present] to heal them"--or, "was [efficacious] to heal them," that is, the sick that were brought before Him. So that the miracle that is now to be described was among the most glorious and worthy to be recorded of many then performed; and what made it so was doubtless the faith which was manifested in connection with it, and the proclamation of the forgiveness of the patient's sins that immediately preceded it.

2. And straightway many were gathered together, insomuch that there was no room to receive them, no, not so much as about the door-- This is one of Mark's graphic touches. No doubt in this case, as the scene occurred at his informant's own door, these details are the vivid recollections of that honored disciple. and he preached the word unto them-- that is, indoors; but in the hearing, doubtless, of the multitude that pressed around. Had He gone forth, as He naturally would, the paralytic's faith would have had no such opportunity to display itself. Luke (Lu 5:17) furnishes an additional and very important incident in the scene--as follows: "And it came to pass on a certain day, as He was teaching, that there were Pharisees and doctors of the law sitting by, which were come out of every town," or village, "of Galilee, and Judea, and Jerusalem." This was the highest testimony yet borne to our Lord's growing influence, and the necessity increasingly felt by the ecclesiastics throughout the country of coming to some definite judgment regarding Him. "And the power of the Lord was [present] to heal them"--or, "was [efficacious] to heal them," that is, the sick that were brought before Him. So that the miracle that is now to be described was among the most glorious and worthy to be recorded of many then performed; and what made it so was doubtless the faith which was manifested in connection with it, and the proclamation of the forgiveness of the patient's sins that immediately preceded it.


<hi type="bold">3. And they come unto him--</hi>that is, towards the house where He was.

<hi type="bold">bringing one sick of the palsy--</hi>"lying on a bed" (<reference osisRef="Matt.9.2">Mt 9:2</reference>).

<hi type="bold">which was borne of four--</hi>a graphic particular of Mark only.

3. And they come unto him-- that is, towards the house where He was. bringing one sick of the palsy-- "lying on a bed" (Mt 9:2). which was borne of four-- a graphic particular of Mark only.