<title type="x-s2">CHAPTER 6</title> <title type="x-s3"><reference osisRef="Mark.6.1-Mark.6.6">Mr 6:1-6</reference>. Christ Rejected at Nazareth. ( = <reference osisRef="Matt.13.54-Matt.13.58">Mt 13:54-58</reference>; <reference osisRef="Luke.4.16-Luke.4.30">Lu 4:16-30</reference>).</title>
 See on <reference osisRef="Luke.4.16-Luke.4.30">Lu 4:16-30</reference>.
 <title type="x-s3"><reference osisRef="Mark.6.7-Mark.6.13">Mr 6:7-13</reference>. Mission of the Twelve Apostles. ( = <reference osisRef="Matt.10.1">Mt 10:1</reference>, <reference osisRef="Matt.10.5-Matt.10.15">5-15</reference>; <reference osisRef="Luke.9.1-Luke.9.6">Lu 9:1-6</reference>).</title>
 See on <reference osisRef="Matt.10.1">Mt 10:1</reference>; <reference osisRef="Matt.10.5-Matt.10.15">Mt 10:5-15</reference>.
 <title type="x-s3"><reference osisRef="Mark.6.14-Mark.6.29">Mr 6:14-29</reference>. Herod Thinks Jesus a Resurrection of the Murdered Baptist--Account of His Death. ( = <reference osisRef="Matt.14.1-Matt.14.12">Mt 14:1-12</reference>; <reference osisRef="Luke.9.7-Luke.9.9">Lu 9:7-9</reference>).</title>
 Herod's View of Christ (<reference osisRef="Mark.6.14-Mark.6.16">Mr 6:14-16</reference>).

<hi type="bold">14. And King Herod--</hi>that is, Herod Antipas, one of the three sons of Herod the Great, and own brother of Archelaus (<reference osisRef="Matt.2.22">Mt 2:22</reference>), who ruled as ethnarch over Galilee and Perea.

<hi type="bold">heard of him; (for his name was spread abroad); and he said--</hi>"unto his servants" (<reference osisRef="Matt.14.2">Mt 14:2</reference>), his councillors or court ministers.

<hi type="bold">That John the Baptist was risen from the dead--</hi>The murdered prophet haunted his guilty breast like a specter, and seemed to him alive again and clothed with unearthly powers, in the person of Jesus.

CHAPTER 6 Mr 6:1-6. Christ Rejected at Nazareth. ( = Mt 13:54-58; Lu 4:16-30). See on Lu 4:16-30. Mr 6:7-13. Mission of the Twelve Apostles. ( = Mt 10:1, 5-15; Lu 9:1-6). See on Mt 10:1; Mt 10:5-15. Mr 6:14-29. Herod Thinks Jesus a Resurrection of the Murdered Baptist--Account of His Death. ( = Mt 14:1-12; Lu 9:7-9). Herod's View of Christ (Mr 6:14-16). 14. And King Herod-- that is, Herod Antipas, one of the three sons of Herod the Great, and own brother of Archelaus (Mt 2:22), who ruled as ethnarch over Galilee and Perea. heard of him; (for his name was spread abroad); and he said-- "unto his servants" (Mt 14:2), his councillors or court ministers. That John the Baptist was risen from the dead-- The murdered prophet haunted his guilty breast like a specter, and seemed to him alive again and clothed with unearthly powers, in the person of Jesus.


<hi type="bold">15. Others said, That it is Elias. And others, That it is a prophet, or as one of the prophets--</hi>(See on <reference osisRef="Matt.16.14">Mt 16:14</reference>).

15. Others said, That it is Elias. And others, That it is a prophet, or as one of the prophets-- (See on Mt 16:14).


<hi type="bold">16. But when Herod heard thereof, he said, It is John, whom I beheaded; he is risen from the dead--</hi>"Himself has risen"; as if the innocence and sanctity of his faithful reprover had not suffered that he should lie long dead.

 Account of the Baptist's Imprisonment and Death (<reference osisRef="Mark.6.17-Mark.6.29">Mr 6:17-29</reference>).

16. But when Herod heard thereof, he said, It is John, whom I beheaded; he is risen from the dead-- "Himself has risen"; as if the innocence and sanctity of his faithful reprover had not suffered that he should lie long dead. Account of the Baptist's Imprisonment and Death (Mr 6:17-29).


<hi type="bold">17. For Herod himself had sent forth, and laid hold upon John, and bound him in prison--</hi>in the castle of Machærus, near the southern extremity of Herod's dominions, and adjoining the Dead Sea [Josephus, Antiquities, 18.5,2].

<hi type="bold">for Herodias' sake--</hi>She was the granddaughter of Herod the Great.

<hi type="bold">his brother Philip's wife--</hi>and therefore the niece of both brothers. This Philip, however, was not the tetrarch of that name mentioned in <reference osisRef="Luke.3.1">Lu 3:1</reference> (see on <reference osisRef="Luke.3.1">Lu 3:1</reference>), but one whose distinctive name was "Herod Philip," another son of Herod the Great--who was disinherited by his father. Herod Antipas' own wife was the daughter of Aretas, king of Arabia; but he prevailed on Herodias, his half-brother Philip's wife, to forsake her husband and live with him, on condition, says Josephus [Antiquities, 18.5,1], that he should put away his own wife. This involved him afterwards in war with Aretas, who totally defeated him and destroyed his army, from the effects of which he was never able to recover himself.

17. For Herod himself had sent forth, and laid hold upon John, and bound him in prison-- in the castle of Machærus, near the southern extremity of Herod's dominions, and adjoining the Dead Sea [Josephus, Antiquities, 18.5,2]. for Herodias' sake-- She was the granddaughter of Herod the Great. his brother Philip's wife-- and therefore the niece of both brothers. This Philip, however, was not the tetrarch of that name mentioned in Lu 3:1 (see on Lu 3:1), but one whose distinctive name was "Herod Philip," another son of Herod the Great--who was disinherited by his father. Herod Antipas' own wife was the daughter of Aretas, king of Arabia; but he prevailed on Herodias, his half-brother Philip's wife, to forsake her husband and live with him, on condition, says Josephus [Antiquities, 18.5,1], that he should put away his own wife. This involved him afterwards in war with Aretas, who totally defeated him and destroyed his army, from the effects of which he was never able to recover himself.


<hi type="bold">18. For John had said unto Herod, It is not lawful for thee to have thy brother's wife--</hi>Noble fidelity! It was not lawful because Herod's wife and Herodias' husband were both living; and further, because the parties were within the forbidden degrees of consanguinity (see <reference osisRef="Lev.20.21">Le 20:21</reference>); Herodias being the daughter of Aristobulus, the brother of both Herod and Philip [Josephus, Antiquities, 18.5,4].

18. For John had said unto Herod, It is not lawful for thee to have thy brother's wife-- Noble fidelity! It was not lawful because Herod's wife and Herodias' husband were both living; and further, because the parties were within the forbidden degrees of consanguinity (see Le 20:21); Herodias being the daughter of Aristobulus, the brother of both Herod and Philip [Josephus, Antiquities, 18.5,4].


<hi type="bold">19. Therefore Herodias had a quarrel against him--</hi>rather, as in the Margin, "had a grudge against him." Probably she was too proud to speak to him; still less would she quarrel with him.

 and would have killed him; but she could not.

19. Therefore Herodias had a quarrel against him-- rather, as in the Margin, "had a grudge against him." Probably she was too proud to speak to him; still less would she quarrel with him. and would have killed him; but she could not.


<hi type="bold">20. For Herod feared John--</hi>but, as Bengel notes, John feared not Herod.

<hi type="bold">knowing that he was a just man and an holy--</hi>Compare the case of Elijah with Ahab, after the murder of Naboth (<reference osisRef="1Kgs.21.20">1Ki 21:20</reference>).

<hi type="bold">and observed him--</hi>rather, as in the Margin, "kept" or "saved him"; that is, from the wicked designs of Herodias, who had been watching for some pretext to get Herod entangled and committed to despatch him.

<hi type="bold">and when he heard him, he did many things--</hi>many good things under the influence of the Baptist on his conscience.

<hi type="bold">and heard him gladly--</hi>a striking statement this, for which we are indebted to our graphic Evangelist alone, illustrating the working of contrary principles in the slaves of passion. But this only shows how far Herodias must have wrought upon him, as Jezebel upon Ahab, that he should at length agree to what his awakened conscience kept him long from executing.

20. For Herod feared John-- but, as Bengel notes, John feared not Herod. knowing that he was a just man and an holy-- Compare the case of Elijah with Ahab, after the murder of Naboth (1Ki 21:20). and observed him-- rather, as in the Margin, "kept" or "saved him"; that is, from the wicked designs of Herodias, who had been watching for some pretext to get Herod entangled and committed to despatch him. and when he heard him, he did many things-- many good things under the influence of the Baptist on his conscience. and heard him gladly-- a striking statement this, for which we are indebted to our graphic Evangelist alone, illustrating the working of contrary principles in the slaves of passion. But this only shows how far Herodias must have wrought upon him, as Jezebel upon Ahab, that he should at length agree to what his awakened conscience kept him long from executing.


<hi type="bold">21. And when a convenient day--</hi>for the purposes of Herodias.

<hi type="bold">was come, that Herod--</hi>rather, "A convenient day being come, when Herod."

<hi type="bold">on his birthday, made a supper to his lords, high captains, and chief estates of Galilee--</hi>This graphic minuteness of detail adds much to the interest of the tragic narrative.

21. And when a convenient day-- for the purposes of Herodias. was come, that Herod-- rather, "A convenient day being come, when Herod." on his birthday, made a supper to his lords, high captains, and chief estates of Galilee-- This graphic minuteness of detail adds much to the interest of the tragic narrative.


<hi type="bold">22. And when the daughter of the said Herodias--</hi>that is, her daughter by her proper husband, Herod Philip: Her name was Salome [Josephus, Antiquities, 18.5,4].

<hi type="bold">came in and danced, and pleased Herod and them that sat with him, the king said unto the damsel--</hi>"the girl" (See on <reference osisRef="Mark.5.42">Mr 5:42</reference>).

 Ask of me whatsoever thou wilt, and I will give it thee.

22. And when the daughter of the said Herodias-- that is, her daughter by her proper husband, Herod Philip: Her name was Salome [Josephus, Antiquities, 18.5,4]. came in and danced, and pleased Herod and them that sat with him, the king said unto the damsel-- "the girl" (See on Mr 5:42). Ask of me whatsoever thou wilt, and I will give it thee.


<hi type="bold">23. And he--</hi>the king, so called, but only by courtesy (see on <reference osisRef="Mark.6.14">Mr 6:14</reference>).

<hi type="bold">sware unto her Whatsoever thou shalt ask of me, unto the half of my kingdom--</hi>Those in whom passion and luxury have destroyed self-command will in a capricious moment say and do what in their cool moments they bitterly regret.

23. And he-- the king, so called, but only by courtesy (see on Mr 6:14). sware unto her Whatsoever thou shalt ask of me, unto the half of my kingdom-- Those in whom passion and luxury have destroyed self-command will in a capricious moment say and do what in their cool moments they bitterly regret.


<hi type="bold">24. And she said, The head of John the Baptist--</hi>Abandoned women are more shameless and heartless than men. The Baptist's fidelity marred the pleasures of Herodias, and this was too good an opportunity of getting rid of him to let slip.

24. And she said, The head of John the Baptist-- Abandoned women are more shameless and heartless than men. The Baptist's fidelity marred the pleasures of Herodias, and this was too good an opportunity of getting rid of him to let slip.


<hi type="bold">25. I will that thou give me by and by--</hi>rather, "at once."

<hi type="bold">in a charger--</hi>large, flat trencher.

 the head of John the Baptist.

25. I will that thou give me by and by-- rather, "at once." in a charger-- large, flat trencher. the head of John the Baptist.


<hi type="bold">26. And the king was exceeding sorry--</hi>With his feelings regarding John, and the truths which so told upon his conscience from that preacher's lips, and after so often and carefully saving him from his paramour's rage, it must have been very galling to find himself at length entrapped by his own rash folly.

<hi type="bold">yet for his oath's sake--</hi>See how men of no principle, but troublesome conscience, will stick at breaking a rash oath, while yielding to the commission of the worst crimes!

<hi type="bold">and for their sakes which sat with him--</hi>under the influence of that false shame, which could not brook being thought to be troubled with religious or moral scruples. To how many has this proved a fatal snare!

 he would not reject her.

26. And the king was exceeding sorry-- With his feelings regarding John, and the truths which so told upon his conscience from that preacher's lips, and after so often and carefully saving him from his paramour's rage, it must have been very galling to find himself at length entrapped by his own rash folly. yet for his oath's sake-- See how men of no principle, but troublesome conscience, will stick at breaking a rash oath, while yielding to the commission of the worst crimes! and for their sakes which sat with him-- under the influence of that false shame, which could not brook being thought to be troubled with religious or moral scruples. To how many has this proved a fatal snare! he would not reject her.


<hi type="bold">27. And immediately the king sent an executioner--</hi>one of the guards in attendance. The word is Roman, denoting one of the Imperial Guard.

<hi type="bold">and commanded his head to be brought: and he went and beheaded him in the prison--</hi>after, it would seem, more than twelve months' imprisonment. Blessed martyr! Dark and cheerless was the end reserved for thee: but now thou hast thy Master's benediction, "Blessed is he whosoever shall not be offended in Me" (<reference osisRef="Matt.11.6">Mt 11:6</reference>), and hast found the life thou gavest away (<reference osisRef="Matt.10.39">Mt 10:39</reference>). But where are they in whose skirts is found thy blood?

27. And immediately the king sent an executioner-- one of the guards in attendance. The word is Roman, denoting one of the Imperial Guard. and commanded his head to be brought: and he went and beheaded him in the prison-- after, it would seem, more than twelve months' imprisonment. Blessed martyr! Dark and cheerless was the end reserved for thee: but now thou hast thy Master's benediction, "Blessed is he whosoever shall not be offended in Me" (Mt 11:6), and hast found the life thou gavest away (Mt 10:39). But where are they in whose skirts is found thy blood?


<hi type="bold">28. And brought his head in a charger, and gave it to the damsel: and the damsel gave it to her mother--</hi>Herodias did not shed the blood of the stern reprover; she only got it done, and then gloated over it, as it streamed from the trunkless head.

28. And brought his head in a charger, and gave it to the damsel: and the damsel gave it to her mother-- Herodias did not shed the blood of the stern reprover; she only got it done, and then gloated over it, as it streamed from the trunkless head.


<hi type="bold">29. And when his disciples heard of it--</hi>that is, the Baptist's own disciples.

<hi type="bold">they came and took up his corpse, and laid it in a tomb--</hi>"and went and told Jesus" (<reference osisRef="Matt.14.12">Mt 14:12</reference>). If these disciples had, up to this time, stood apart from Him, as adherents of John (<reference osisRef="Matt.11.2">Mt 11:2</reference>), perhaps they now came to Jesus, not without some secret reflection on Him for His seeming neglect of their master; but perhaps, too, as orphans, to cast in their lot henceforth with the Lord's disciples. How Jesus felt, or what He said, on receiving this intelligence, is not recorded; but He of whom it was said, as He stood by the grave of His friend Lazarus, "Jesus wept," was not likely to receive such intelligence without deep emotion. And one reason why He might not be unwilling that a small body of John's disciples should cling to him to the last, might be to provide some attached friends who should do for his precious body, on a small scale, what was afterwards to be done for His own.
 <title type="x-s3"><reference osisRef="Mark.6.30-Mark.6.56">Mr 6:30-56</reference>. The Twelve on Their Return, Having Reported the Success of Their Mission, Jesus Crosses the Sea of Galilee with Them, Teaches the People, and Miraculously Feeds Them to the Number of Five Thousand--He Sends His Disciples by Ship Again to the Western Side, While He Himself Returns Afterwards Walking on the Sea--Incidents on Landing. ( = <reference osisRef="Matt.14.13-Matt.14.36">Mt 14:13-36</reference>; <reference osisRef="Luke.9.10-Luke.9.17">Lu 9:10-17</reference>; <reference osisRef="John.6.1-John.6.24">Joh 6:1-24</reference>).</title>
 Here, for the first time, all the four streams of sacred text run parallel. The occasion and all the circumstances of this grand section are thus brought before us with a vividness quite remarkable.

 Five Thousand Miraculously Fed (<reference osisRef="Mark.6.30-Mark.6.44">Mr 6:30-44</reference>).

29. And when his disciples heard of it-- that is, the Baptist's own disciples. they came and took up his corpse, and laid it in a tomb-- "and went and told Jesus" (Mt 14:12). If these disciples had, up to this time, stood apart from Him, as adherents of John (Mt 11:2), perhaps they now came to Jesus, not without some secret reflection on Him for His seeming neglect of their master; but perhaps, too, as orphans, to cast in their lot henceforth with the Lord's disciples. How Jesus felt, or what He said, on receiving this intelligence, is not recorded; but He of whom it was said, as He stood by the grave of His friend Lazarus, "Jesus wept," was not likely to receive such intelligence without deep emotion. And one reason why He might not be unwilling that a small body of John's disciples should cling to him to the last, might be to provide some attached friends who should do for his precious body, on a small scale, what was afterwards to be done for His own. Mr 6:30-56. The Twelve on Their Return, Having Reported the Success of Their Mission, Jesus Crosses the Sea of Galilee with Them, Teaches the People, and Miraculously Feeds Them to the Number of Five Thousand--He Sends His Disciples by Ship Again to the Western Side, While He Himself Returns Afterwards Walking on the Sea--Incidents on Landing. ( = Mt 14:13-36; Lu 9:10-17; Joh 6:1-24). Here, for the first time, all the four streams of sacred text run parallel. The occasion and all the circumstances of this grand section are thus brought before us with a vividness quite remarkable. Five Thousand Miraculously Fed (Mr 6:30-44).


<hi type="bold">30. And the apostles gathered themselves together--</hi>probably at Capernaum, on returning from their mission (<reference osisRef="Mark.6.7-Mark.6.13">Mr 6:7-13</reference>).

<hi type="bold">and told him all things, both what they had done, and what they had taught--</hi>Observe the various reasons He had for crossing to the other side. First, Matthew (<reference osisRef="Matt.14.13">Mt 14:13</reference>) says, that "when Jesus heard" of the murder of His faithful forerunner--from those attached disciples of his who had taken up his body and laid it in a sepulchre (see on <reference osisRef="Mark.6.29">Mr 6:29</reference>)--"He departed by ship into a desert place apart"; either to avoid some apprehended consequences to Himself, arising from the Baptist's death (<reference osisRef="Matt.10.23">Mt 10:23</reference>), or more probably to be able to indulge in those feelings which that affecting event had doubtless awakened, and to which the bustle of the multitude around Him was very unfavorable. Next, since He must have heard the report of the Twelve with the deepest interest, and probably with something of the emotion which He experienced on the return of the Seventy (see on <reference osisRef="Luke.10.17-Luke.10.22">Lu 10:17-22</reference>), He sought privacy for undisturbed reflection on this begun preaching and progress of His kingdom. Once more, He was wearied with the multitude of "comers and goers"--depriving Him even of leisure enough to take His food--and wanted rest: "Come ye yourselves apart into a desert place, and rest a while," &c. Under the combined influence of all these considerations, our Lord sought this change.

30. And the apostles gathered themselves together-- probably at Capernaum, on returning from their mission (Mr 6:7-13). and told him all things, both what they had done, and what they had taught-- Observe the various reasons He had for crossing to the other side. First, Matthew (Mt 14:13) says, that "when Jesus heard" of the murder of His faithful forerunner--from those attached disciples of his who had taken up his body and laid it in a sepulchre (see on Mr 6:29)--"He departed by ship into a desert place apart"; either to avoid some apprehended consequences to Himself, arising from the Baptist's death (Mt 10:23), or more probably to be able to indulge in those feelings which that affecting event had doubtless awakened, and to which the bustle of the multitude around Him was very unfavorable. Next, since He must have heard the report of the Twelve with the deepest interest, and probably with something of the emotion which He experienced on the return of the Seventy (see on Lu 10:17-22), He sought privacy for undisturbed reflection on this begun preaching and progress of His kingdom. Once more, He was wearied with the multitude of "comers and goers"--depriving Him even of leisure enough to take His food--and wanted rest: "Come ye yourselves apart into a desert place, and rest a while," &c. Under the combined influence of all these considerations, our Lord sought this change.


<hi type="bold">32. And they departed into a desert place by ship privately--</hi>"over the Sea of Galilee, which is the Sea of Tiberias," says John (<reference osisRef="John.6.1">Joh 6:1</reference>), the only one of the Evangelists who so fully describes it; the others having written when their readers were supposed to know something of it, while the last wrote for those at a greater distance of time and place. This "desert place" is more definitely described by Luke (<reference osisRef="Luke.9.10">Lu 9:10</reference>) as "belonging to the city called Bethsaida." This must not be confounded with the town so called on the western side of the lake (see on <reference osisRef="Matt.11.21">Mt 11:21</reference>). This town lay on its northeastern side, near where the Jordan empties itself into it: in Gaulonitis, out of the dominions of Herod Antipas, and within the dominions of Philip the Tetrarch (<reference osisRef="Luke.3.1">Lu 3:1</reference>), who raised it from a village to a city, and called it Julias, in honor of Julia, the daughter of Augustus [Josephus, Antiquities, 18.2,1].

32. And they departed into a desert place by ship privately-- "over the Sea of Galilee, which is the Sea of Tiberias," says John (Joh 6:1), the only one of the Evangelists who so fully describes it; the others having written when their readers were supposed to know something of it, while the last wrote for those at a greater distance of time and place. This "desert place" is more definitely described by Luke (Lu 9:10) as "belonging to the city called Bethsaida." This must not be confounded with the town so called on the western side of the lake (see on Mt 11:21). This town lay on its northeastern side, near where the Jordan empties itself into it: in Gaulonitis, out of the dominions of Herod Antipas, and within the dominions of Philip the Tetrarch (Lu 3:1), who raised it from a village to a city, and called it Julias, in honor of Julia, the daughter of Augustus [Josephus, Antiquities, 18.2,1].


<hi type="bold">33. And the people--</hi>the multitudes.

<hi type="bold">saw them departing, and many knew him--</hi>The true reading would seem to be: "And many saw them departing, and knew or recognized [them]."

<hi type="bold">and ran afoot--</hi>Here, perhaps, it should be rendered "by land"--running round by the head of the lake, and taking one of the fords of the river, so as to meet Jesus, who was crossing with the Twelve by ship.

<hi type="bold">thither out of all cities, and outwent them--</hi>got before them.

<hi type="bold">and came together unto him--</hi>How exceedingly graphic is this! every touch of it betokening the presence of an eye-witness. John (<reference osisRef="John.6.3">Joh 6:3</reference>) says, that "Jesus went up into a mountain"--somewhere in that hilly range, the green tableland which skirts the eastern side of the lake.

33. And the people-- the multitudes. saw them departing, and many knew him-- The true reading would seem to be: "And many saw them departing, and knew or recognized [them]." and ran afoot-- Here, perhaps, it should be rendered "by land"--running round by the head of the lake, and taking one of the fords of the river, so as to meet Jesus, who was crossing with the Twelve by ship. thither out of all cities, and outwent them-- got before them. and came together unto him-- How exceedingly graphic is this! every touch of it betokening the presence of an eye-witness. John (Joh 6:3) says, that "Jesus went up into a mountain"--somewhere in that hilly range, the green tableland which skirts the eastern side of the lake.


<hi type="bold">34. And Jesus, when he came out of the ship--</hi>having gone on shore.

<hi type="bold">saw much people--</hi>a great multitude.

<hi type="bold">and was moved with compassion toward them, because they were as sheep not having a shepherd--</hi>At the sight of the multitudes who had followed Him by land and even got before Him, He was so moved, as was His wont in such cases, with compassion, because they were like shepherdless sheep, as to forego both privacy and rest that He might minister to them. Here we have an important piece of information from the Fourth Evangelist (<reference osisRef="John.6.4">Joh 6:4</reference>), "And the passover, a feast of the Jews, was nigh"--rather, "Now the passover, the feast of the Jews, was nigh." This accounts for the multitudes that now crowded around Him. They were on their way to keep that festival at Jerusalem. But Jesus did not go up to this festival, as John expressly tells us, (<reference osisRef="John.7.1">Joh 7:1</reference>)--remaining in Galilee, because the ruling Jews sought to kill Him.

34. And Jesus, when he came out of the ship-- having gone on shore. saw much people-- a great multitude. and was moved with compassion toward them, because they were as sheep not having a shepherd-- At the sight of the multitudes who had followed Him by land and even got before Him, He was so moved, as was His wont in such cases, with compassion, because they were like shepherdless sheep, as to forego both privacy and rest that He might minister to them. Here we have an important piece of information from the Fourth Evangelist (Joh 6:4), "And the passover, a feast of the Jews, was nigh"--rather, "Now the passover, the feast of the Jews, was nigh." This accounts for the multitudes that now crowded around Him. They were on their way to keep that festival at Jerusalem. But Jesus did not go up to this festival, as John expressly tells us, (Joh 7:1)--remaining in Galilee, because the ruling Jews sought to kill Him.


<hi type="bold">35. And when the day was now far spent--</hi>"began to wear away" or "decline," says Luke (<reference osisRef="Luke.9.12">Lu 9:12</reference>). Matthew (<reference osisRef="Matt.14.15">Mt 14:15</reference>) says, "when it was evening"; and yet he mentions a later evening of the same day (<reference osisRef="Mark.6.23">Mr 6:23</reference>). This earlier evening began at three P.M.; the latter began at sunset.

35. And when the day was now far spent-- "began to wear away" or "decline," says Luke (Lu 9:12). Matthew (Mt 14:15) says, "when it was evening"; and yet he mentions a later evening of the same day (Mr 6:23). This earlier evening began at three P.M.; the latter began at sunset.


<hi type="bold">36. Send them away, that they may go into the country round about, and into the villages, and buy themselves bread: for they have nothing to eat--</hi>John tells us (<reference osisRef="John.6.5">Joh 6:5</reference>, <reference osisRef="John.6.6">6</reference>) that "Jesus said to Philip, Whence shall we buy bread, that these may eat? (And this He said to prove him: for He Himself knew what He would do)." The subject may have been introduced by some remark of the disciples; but the precise order and form of what was said by each can hardly be gathered with precision, nor is it of any importance.

36. Send them away, that they may go into the country round about, and into the villages, and buy themselves bread: for they have nothing to eat-- John tells us (Joh 6:5, 6) that "Jesus said to Philip, Whence shall we buy bread, that these may eat? (And this He said to prove him: for He Himself knew what He would do)." The subject may have been introduced by some remark of the disciples; but the precise order and form of what was said by each can hardly be gathered with precision, nor is it of any importance.


<hi type="bold">37. He answered and said unto them--</hi>"They need not depart" (<reference osisRef="Matt.14.10">Mt 14:10</reference>).

<hi type="bold">Give ye them to eat--</hi>doubtless said to prepare them for what was to follow.

<hi type="bold">And they say unto him, Shall we go and buy two hundred pennyworth of bread, and give them to eat?--</hi>"Philip answered Him, Two hundred pennyworth of bread is not sufficient for them, that every one of them may take a little" (<reference osisRef="John.6.7">Joh 6:7</reference>).

37. He answered and said unto them-- "They need not depart" (Mt 14:10). Give ye them to eat-- doubtless said to prepare them for what was to follow. And they say unto him, Shall we go and buy two hundred pennyworth of bread, and give them to eat?-- "Philip answered Him, Two hundred pennyworth of bread is not sufficient for them, that every one of them may take a little" (Joh 6:7).


<hi type="bold">38. He saith unto them, How many loaves have ye? go and see. And when they knew, they say, Five, and two fishes--</hi>John is more precise and full: "One of His disciples, Andrew, Simon Peter's brother, saith unto Him, There is a lad here which hath five barley loaves and two small fishes: but what are they among so many?" (<reference osisRef="John.6.8">Joh 6:8</reference>, <reference osisRef="John.6.9">9</reference>). Probably this was the whole stock of provisions then at the command of the disciples--no more than enough for one meal to them--and entrusted for the time to this lad. "He said, Bring them hither to me" (<reference osisRef="Matt.14.18">Mt 14:18</reference>).

38. He saith unto them, How many loaves have ye? go and see. And when they knew, they say, Five, and two fishes-- John is more precise and full: "One of His disciples, Andrew, Simon Peter's brother, saith unto Him, There is a lad here which hath five barley loaves and two small fishes: but what are they among so many?" (Joh 6:8, 9). Probably this was the whole stock of provisions then at the command of the disciples--no more than enough for one meal to them--and entrusted for the time to this lad. "He said, Bring them hither to me" (Mt 14:18).


<hi type="bold">39. And he commanded them to make all sit down by companies upon the green grass--</hi>or "green hay"; the rank grass of those bushy wastes. For, as John (<reference osisRef="John.6.10">Joh 6:10</reference>) notes, "there was much grass in the place."

39. And he commanded them to make all sit down by companies upon the green grass-- or "green hay"; the rank grass of those bushy wastes. For, as John (Joh 6:10) notes, "there was much grass in the place."


<hi type="bold">40. And they sat down in ranks, by hundreds, and by fifties--</hi>Doubtless this was to show at a glance the number fed, and to enable all to witness in an orderly manner this glorious miracle.

40. And they sat down in ranks, by hundreds, and by fifties-- Doubtless this was to show at a glance the number fed, and to enable all to witness in an orderly manner this glorious miracle.


<hi type="bold">41. And when he had taken the five loaves and the two fishes, he looked up to heaven--</hi>Thus would the most distant of them see distinctly what He was doing.

<hi type="bold">and blessed--</hi>John (<reference osisRef="John.6.11">Joh 6:11</reference>) says, "And when he had given thanks." The sense is the same. This thanksgiving for the meal, and benediction of it as the food of thousands, was the crisis of the miracle.

<hi type="bold">and brake the loaves, and gave them to his disciples to set before them--</hi>thus virtually holding forth these men as His future ministers.

 and the two fishes divided he among them all.

41. And when he had taken the five loaves and the two fishes, he looked up to heaven-- Thus would the most distant of them see distinctly what He was doing. and blessed-- John (Joh 6:11) says, "And when he had given thanks." The sense is the same. This thanksgiving for the meal, and benediction of it as the food of thousands, was the crisis of the miracle. and brake the loaves, and gave them to his disciples to set before them-- thus virtually holding forth these men as His future ministers. and the two fishes divided he among them all.


<hi type="bold">42. And they did all eat, and were filled--</hi>All the four Evangelists mention this: and John (<reference osisRef="John.6.11">Joh 6:11</reference>) adds, "and likewise of the fishes, as much as they would"--to show that vast as was the multitude, and scanty the provisions, the meal to each and all of them was a plentiful one. "When they were filled, He said unto His disciples, Gather up the fragments that remain, that nothing be lost" (<reference osisRef="John.6.12">Joh 6:12</reference>). This was designed to bring out the whole extent of the miracle.

42. And they did all eat, and were filled-- All the four Evangelists mention this: and John (Joh 6:11) adds, "and likewise of the fishes, as much as they would"--to show that vast as was the multitude, and scanty the provisions, the meal to each and all of them was a plentiful one. "When they were filled, He said unto His disciples, Gather up the fragments that remain, that nothing be lost" (Joh 6:12). This was designed to bring out the whole extent of the miracle.


<hi type="bold">43. And they took up twelve baskets full of the fragments, and of the fishes--</hi>"Therefore (says <reference osisRef="John.6.13">Joh 6:13</reference>), they gathered them together, and filled twelve baskets with the fragments of the five barley loaves, which remained over and above unto them that had eaten." The article here rendered "baskets" in all the four narratives was part of the luggage taken by Jews on a journey--to carry, it is said, both their provisions and hay to sleep on, that they might not have to depend on Gentiles, and so run the risk of ceremonial pollution. In this we have a striking corroboration of the truth of the four narratives. Internal evidence renders it clear, we think, that the first three Evangelists wrote independently of each other, though the fourth must have seen all the others. But here, each of the first three Evangelists uses the same word to express the apparently insignificant circumstance that the baskets employed to gather up the fragments were of the kind which even the Roman satirist, Juvenal, knew by the name of cophinus, while in both the narratives of the feeding of the Four Thousand the baskets used are expressly said to have been of the kind called spuris. (See <reference osisRef="Mark.8.19">Mr 8:19</reference>, <reference osisRef="Mark.8.20">20</reference>.)

43. And they took up twelve baskets full of the fragments, and of the fishes-- "Therefore (says Joh 6:13), they gathered them together, and filled twelve baskets with the fragments of the five barley loaves, which remained over and above unto them that had eaten." The article here rendered "baskets" in all the four narratives was part of the luggage taken by Jews on a journey--to carry, it is said, both their provisions and hay to sleep on, that they might not have to depend on Gentiles, and so run the risk of ceremonial pollution. In this we have a striking corroboration of the truth of the four narratives. Internal evidence renders it clear, we think, that the first three Evangelists wrote independently of each other, though the fourth must have seen all the others. But here, each of the first three Evangelists uses the same word to express the apparently insignificant circumstance that the baskets employed to gather up the fragments were of the kind which even the Roman satirist, Juvenal, knew by the name of cophinus, while in both the narratives of the feeding of the Four Thousand the baskets used are expressly said to have been of the kind called spuris. (See Mr 8:19, 20.)


<hi type="bold">44. And they that did eat of the loaves were about five thousand men--</hi>"besides women and children" (<reference osisRef="Matt.14.21">Mt 14:21</reference>). Of these, however, there would probably not be many; as only the males were obliged to go to the approaching festival.

 Jesus Recrosses to the Western side of the Lake Walking on the Sea (<reference osisRef="Mark.6.45-Mark.6.56">Mr 6:45-56</reference>).

 One very important particular given by John alone (<reference osisRef="John.6.15">Joh 6:15</reference>) introduces this portion: "When Jesus therefore perceived that they would take Him by force, to make Him a king, He departed again into a mountain Himself alone."

44. And they that did eat of the loaves were about five thousand men-- "besides women and children" (Mt 14:21). Of these, however, there would probably not be many; as only the males were obliged to go to the approaching festival. Jesus Recrosses to the Western side of the Lake Walking on the Sea (Mr 6:45-56). One very important particular given by John alone (Joh 6:15) introduces this portion: "When Jesus therefore perceived that they would take Him by force, to make Him a king, He departed again into a mountain Himself alone."


<hi type="bold">45. And straightway he constrained his disciples to get into the ship, and to go to the other side before--</hi>Him.

<hi type="bold">unto Bethsaida--</hi>Bethsaida of Galilee (<reference osisRef="John.12.21">Joh 12:21</reference>). John (<reference osisRef="John.6.17">Joh 6:17</reference>) says they "went over the sea towards Capernaum"--the wind, probably, occasioning this slight deviation from the direction of Bethsaida.

<hi type="bold">while he sent away the people--</hi>"the multitude." His object in this was to put an end to the misdirected excitement in His favor (<reference osisRef="John.6.15">Joh 6:15</reference>), into which the disciples themselves may have been somewhat drawn. The word "constrained" implies reluctance on their part, perhaps from unwillingness to part with their Master and embark at night, leaving Him alone on the mountain.

45. And straightway he constrained his disciples to get into the ship, and to go to the other side before-- Him. unto Bethsaida-- Bethsaida of Galilee (Joh 12:21). John (Joh 6:17) says they "went over the sea towards Capernaum"--the wind, probably, occasioning this slight deviation from the direction of Bethsaida. while he sent away the people-- "the multitude." His object in this was to put an end to the misdirected excitement in His favor (Joh 6:15), into which the disciples themselves may have been somewhat drawn. The word "constrained" implies reluctance on their part, perhaps from unwillingness to part with their Master and embark at night, leaving Him alone on the mountain.


<hi type="bold">46. And when he had sent them away, he departed into a mountain to pray--</hi>thus at length getting that privacy and rest which He had vainly sought during the earlier part of the day; opportunity also to pour out His soul in connection with the extraordinary excitement in His favor that evening--which appears to have marked the zenith of His reputation, for it began to decline the very next day; and a place whence He might watch the disciples on the lake, pray for them in their extremity, and observe the right time for coming to them, in a new manifestation of His glory, on the sea.

46. And when he had sent them away, he departed into a mountain to pray-- thus at length getting that privacy and rest which He had vainly sought during the earlier part of the day; opportunity also to pour out His soul in connection with the extraordinary excitement in His favor that evening--which appears to have marked the zenith of His reputation, for it began to decline the very next day; and a place whence He might watch the disciples on the lake, pray for them in their extremity, and observe the right time for coming to them, in a new manifestation of His glory, on the sea.


<hi type="bold">47. And when even was come--</hi>the later evening (see on <reference osisRef="Mark.6.35">Mr 6:35</reference>). It had come even when the disciples embarked (<reference osisRef="Matt.14.23">Mt 14:23</reference>; <reference osisRef="John.6.16">Joh 6:16</reference>).

<hi type="bold">the ship was in the midst of the sea, and he alone on the land--</hi>John says (<reference osisRef="John.6.17">Joh 6:17</reference>), "It was now dark, and Jesus was not come to them." Perhaps they made no great effort to push across at first, having a lingering hope that their Master would yet join them, and so allowed the darkness to come on. "And the sea arose" (adds the beloved disciple, <reference osisRef="John.6.18">Joh 6:18</reference>), "by reason of a great wind that blew."

47. And when even was come-- the later evening (see on Mr 6:35). It had come even when the disciples embarked (Mt 14:23; Joh 6:16). the ship was in the midst of the sea, and he alone on the land-- John says (Joh 6:17), "It was now dark, and Jesus was not come to them." Perhaps they made no great effort to push across at first, having a lingering hope that their Master would yet join them, and so allowed the darkness to come on. "And the sea arose" (adds the beloved disciple, Joh 6:18), "by reason of a great wind that blew."


<hi type="bold">48. And he saw them toiling in rowing; for the wind was contrary unto them--</hi>putting forth all their strength to buffet the waves and bear on against a head wind, but to little effect. He "saw" this from His mountain top, and through the darkness of the night, for His heart was all with them: yet would He not go to their relief till His own time came.

<hi type="bold">and about the fourth watch of the night--</hi>The Jews, who used to divide the night into three watches, latterly adopted the Roman division into four watches, as here. So that, at the rate of three hours to each, the fourth watch, reckoning from six P.M., would be three o'clock in the morning. "So when they had rowed about five and twenty or thirty furlongs" (<reference osisRef="John.6.19">Joh 6:19</reference>)--rather more than halfway across. The lake is about seven miles broad at its widest part. So that in eight or nine hours they had only made some three and a half miles. By this time, therefore, they must have been in a state of exhaustion and despondency bordering on despair; and now at length, having tried them long enough.

<hi type="bold">he cometh unto them, walking upon the sea--</hi>"and draweth nigh unto the ship" (<reference osisRef="John.6.19">Joh 6:19</reference>).

<hi type="bold">and would have passed by them--</hi>but only in the sense of <reference osisRef="Luke.24.28">Lu 24:28</reference>; <reference osisRef="Gen.32.26">Ge 32:26</reference>; compare <reference osisRef="Gen.18.3">Ge 18:3</reference>, <reference osisRef="Gen.18.5">5</reference>; <reference osisRef="Gen.42.7">42:7</reference>.

48. And he saw them toiling in rowing; for the wind was contrary unto them-- putting forth all their strength to buffet the waves and bear on against a head wind, but to little effect. He "saw" this from His mountain top, and through the darkness of the night, for His heart was all with them: yet would He not go to their relief till His own time came. and about the fourth watch of the night-- The Jews, who used to divide the night into three watches, latterly adopted the Roman division into four watches, as here. So that, at the rate of three hours to each, the fourth watch, reckoning from six P.M., would be three o'clock in the morning. "So when they had rowed about five and twenty or thirty furlongs" (Joh 6:19)--rather more than halfway across. The lake is about seven miles broad at its widest part. So that in eight or nine hours they had only made some three and a half miles. By this time, therefore, they must have been in a state of exhaustion and despondency bordering on despair; and now at length, having tried them long enough. he cometh unto them, walking upon the sea-- "and draweth nigh unto the ship" (Joh 6:19). and would have passed by them-- but only in the sense of Lu 24:28; Ge 32:26; compare Ge 18:3, 5; 42:7.


<hi type="bold">49. But when they saw him walking upon the sea, they supposed it had been a spirit, and cried out--</hi>"for fear" (<reference osisRef="Matt.14.26">Mt 14:26</reference>). He would appear to them at first like a dark moving speck upon the waters; then as a human figure; but in the dark tempestuous sky, and not dreaming that it could be their Lord, they take it for a spirit. Compare <reference osisRef="Luke.24.37">Lu 24:37</reference>.

49. But when they saw him walking upon the sea, they supposed it had been a spirit, and cried out-- "for fear" (Mt 14:26). He would appear to them at first like a dark moving speck upon the waters; then as a human figure; but in the dark tempestuous sky, and not dreaming that it could be their Lord, they take it for a spirit. Compare Lu 24:37.


<hi type="bold">50. For they all saw him, and were troubled. And immediately he talked with them, and saith unto them, Be of good cheer: It is I; be not afraid--</hi>There is something in these two little words--given by Matthew, Mark and John (<reference osisRef="Matt.14.27">Mt 14:27</reference>; <reference osisRef="Mark.6.50">Mr 6:50</reference>; <reference osisRef="John.6.20">Joh 6:20</reference>)--"It is I," which from the mouth that spake it and the circumstances in which it was uttered, passes the power of language to express. Here were they in the midst of a raging sea, their little bark the sport of the elements, and with just enough of light to descry an object on the waters which only aggravated their fears. But Jesus deems it enough to dispel all apprehension to let them know that He was there. From other lips that "I am" would have merely meant that the person speaking was such a one and not another person. That, surely, would have done little to calm the fears of men expecting every minute, it may be, to go to the bottom. But spoken by One who at that moment was "treading upon the waves of the sea," and was about to hush the raging elements with His word, what was it but the Voice which cried of old in the ears of Israel, even from the days of Moses, "I AM"; "I, EVEN I, AM He!" Compare <reference osisRef="John.18.5">Joh 18:5</reference>, <reference osisRef="John.18.6">6</reference>; <reference osisRef="John.8.58">8:58</reference>. Now, that Word is "made flesh, and dwells among us," uttering itself from beside us in dear familiar tones--"It is the Voice of my Beloved!" How far was this apprehended by these frightened disciples? There was one, we know, in the boat who outstripped all the rest in susceptibility to such sublime appeals. It was not the deep-toned writer of the Fourth Gospel, who, though he lived to soar beyond all the apostles, was as yet too young for prominence, and all unripe. It was Simon Barjonas. Here follows a very remarkable and instructive episode, recorded by Matthew alone:

 Peter Ventures to Walk upon the Sea (<reference osisRef="Matt.14.28-Matt.14.32">Mt 14:28-32</reference>).

 <reference osisRef="Matt.14.28">Mt 14:28</reference>:

<hi type="bold">And Peter answered Him, and said, Lord, If it be Thou, bid me come unto Thee on the water--</hi>not "let me," but "give me the word of command"--"command," or "order me to come unto Thee upon the waters."

 <reference osisRef="Matt.14.29">Mt 14:29</reference>:

<hi type="bold">And He said, Come--</hi>Sublime word, issuing from One conscious of power over the raging element, to bid it serve both Himself and whomsoever else He pleased!

<hi type="bold">And when Peter was come down out of the ship, he walked upon the water--</hi>"waters."

<hi type="bold">to come to Jesus--</hi>"It was a bold spirit," says Bishop Hall, "that could wish it; more bold that could act it--not fearing either the softness or the roughness of that uncouth passage."

 <reference osisRef="Matt.14.30">Mt 14:30</reference>:

<hi type="bold">But when he saw the wind boisterous, he was afraid: and beginning to sink, he cried, saying, Lord, save me--</hi>The wind was as boisterous before, but Peter "saw" it not, seeing only the power of Christ, in the lively exercise of faith. Now he "sees" the fury of the elements, and immediately the power of Christ to bear him up fades before his view, and this makes him "afraid"--as how could he be otherwise, without any felt power to keep him up? He then "begins to sink"; and finally, conscious that his experiment had failed, he casts himself, in a sort of desperate confidence, upon his "Lord" for deliverance!

 <reference osisRef="Matt.14.31">Mt 14:31</reference>:

<hi type="bold">And immediately Jesus stretched forth His hand, and caught him, and said unto him, O thou of little faith, wherefore didst thou doubt?--</hi>This rebuke was not administered while Peter was sinking, nor till Christ had him by the hand: first reinvigorating his faith, and then with it enabling him again to walk upon the crested wave. Useless else had been this loving reproof, which owns the faith that had ventured on the deep upon the bare word of Christ, but asks why that distrust which so quickly marred it.

 <reference osisRef="Matt.14.32">Mt 14:32</reference>:

<hi type="bold">And when they--</hi>Jesus and Peter.

 were come into the ship, the wind ceased.

50. For they all saw him, and were troubled. And immediately he talked with them, and saith unto them, Be of good cheer: It is I; be not afraid-- There is something in these two little words--given by Matthew, Mark and John (Mt 14:27; Mr 6:50; Joh 6:20)--"It is I," which from the mouth that spake it and the circumstances in which it was uttered, passes the power of language to express. Here were they in the midst of a raging sea, their little bark the sport of the elements, and with just enough of light to descry an object on the waters which only aggravated their fears. But Jesus deems it enough to dispel all apprehension to let them know that He was there. From other lips that "I am" would have merely meant that the person speaking was such a one and not another person. That, surely, would have done little to calm the fears of men expecting every minute, it may be, to go to the bottom. But spoken by One who at that moment was "treading upon the waves of the sea," and was about to hush the raging elements with His word, what was it but the Voice which cried of old in the ears of Israel, even from the days of Moses, "I AM"; "I, EVEN I, AM He!" Compare Joh 18:5, 6; 8:58. Now, that Word is "made flesh, and dwells among us," uttering itself from beside us in dear familiar tones--"It is the Voice of my Beloved!" How far was this apprehended by these frightened disciples? There was one, we know, in the boat who outstripped all the rest in susceptibility to such sublime appeals. It was not the deep-toned writer of the Fourth Gospel, who, though he lived to soar beyond all the apostles, was as yet too young for prominence, and all unripe. It was Simon Barjonas. Here follows a very remarkable and instructive episode, recorded by Matthew alone: Peter Ventures to Walk upon the Sea (Mt 14:28-32). Mt 14:28: And Peter answered Him, and said, Lord, If it be Thou, bid me come unto Thee on the water-- not "let me," but "give me the word of command"--"command," or "order me to come unto Thee upon the waters." Mt 14:29: And He said, Come-- Sublime word, issuing from One conscious of power over the raging element, to bid it serve both Himself and whomsoever else He pleased! And when Peter was come down out of the ship, he walked upon the water-- "waters." to come to Jesus-- "It was a bold spirit," says Bishop Hall, "that could wish it; more bold that could act it--not fearing either the softness or the roughness of that uncouth passage." Mt 14:30: But when he saw the wind boisterous, he was afraid: and beginning to sink, he cried, saying, Lord, save me-- The wind was as boisterous before, but Peter "saw" it not, seeing only the power of Christ, in the lively exercise of faith. Now he "sees" the fury of the elements, and immediately the power of Christ to bear him up fades before his view, and this makes him "afraid"--as how could he be otherwise, without any felt power to keep him up? He then "begins to sink"; and finally, conscious that his experiment had failed, he casts himself, in a sort of desperate confidence, upon his "Lord" for deliverance! Mt 14:31: And immediately Jesus stretched forth His hand, and caught him, and said unto him, O thou of little faith, wherefore didst thou doubt?-- This rebuke was not administered while Peter was sinking, nor till Christ had him by the hand: first reinvigorating his faith, and then with it enabling him again to walk upon the crested wave. Useless else had been this loving reproof, which owns the faith that had ventured on the deep upon the bare word of Christ, but asks why that distrust which so quickly marred it. Mt 14:32: And when they-- Jesus and Peter. were come into the ship, the wind ceased.


<hi type="bold">51. And he went up unto them into the ship--</hi>John (<reference osisRef="John.6.21">Joh 6:21</reference>) says, "Then they willingly received him into the ship"--or rather, "Then were they willing to receive Him" (with reference to their previous terror); but implying also a glad welcome, their first fears now converted into wonder and delight. "And immediately," adds the beloved disciple, "they were at the land whither they went," or "were bound." This additional miracle, for as such it is manifestly related, is recorded by the fourth Evangelist alone. As the storm was suddenly calmed, so the little bark--propelled by the secret power of the Lord of nature now sailing in it--glided through the now unruffled waters, and, while they were wrapt in wonder at what had happened, not heeding their rapid motion, was found at port, to their still further surprise.

 "Then are they glad, because at rest

 And quiet now they be;

 So to the haven He them brings

 Which they desired to see."

 Matthew (<reference osisRef="Matt.14.33">Mt 14:33</reference>) says, "Then they that were in the ship came [that is, ere they got to land] and worshipped him, saying, Of a truth Thou art the Son of God." But our Evangelist is wonderfully striking.

<hi type="bold">and the wind ceased and they were sore amazed in themselves beyond measure, and wondered--</hi>The Evangelist seems hardly to find language strong enough to express their astonishment.

51. And he went up unto them into the ship-- John (Joh 6:21) says, "Then they willingly received him into the ship"--or rather, "Then were they willing to receive Him" (with reference to their previous terror); but implying also a glad welcome, their first fears now converted into wonder and delight. "And immediately," adds the beloved disciple, "they were at the land whither they went," or "were bound." This additional miracle, for as such it is manifestly related, is recorded by the fourth Evangelist alone. As the storm was suddenly calmed, so the little bark--propelled by the secret power of the Lord of nature now sailing in it--glided through the now unruffled waters, and, while they were wrapt in wonder at what had happened, not heeding their rapid motion, was found at port, to their still further surprise. "Then are they glad, because at rest And quiet now they be; So to the haven He them brings Which they desired to see." Matthew (Mt 14:33) says, "Then they that were in the ship came [that is, ere they got to land] and worshipped him, saying, Of a truth Thou art the Son of God." But our Evangelist is wonderfully striking. and the wind ceased and they were sore amazed in themselves beyond measure, and wondered-- The Evangelist seems hardly to find language strong enough to express their astonishment.


<hi type="bold">52. For they considered not the miracle of the loaves; for their heart was hardened--</hi>What a singular statement! The meaning seems to be that if they had but "considered [reflected upon] the miracle of the loaves," wrought but a few hours before, they would have wondered at nothing which He might do within the whole circle of power and grace.

 Incidents on Landing (<reference osisRef="Mark.6.53-Mark.6.56">Mr 6:53-56</reference>).

 The details here are given with a rich vividness quite peculiar to this charming Gospel.

52. For they considered not the miracle of the loaves; for their heart was hardened-- What a singular statement! The meaning seems to be that if they had but "considered [reflected upon] the miracle of the loaves," wrought but a few hours before, they would have wondered at nothing which He might do within the whole circle of power and grace. Incidents on Landing (Mr 6:53-56). The details here are given with a rich vividness quite peculiar to this charming Gospel.


<hi type="bold">53. And when they had passed over, they came into the land of Gennesaret--</hi>from which the lake sometimes takes its name, stretching along its western shore. Capernaum was their landing-place (<reference osisRef="John.6.24">Joh 6:24</reference>, <reference osisRef="John.6.25">25</reference>).

<hi type="bold">and drew to the shore--</hi>a nautical phrase, nowhere else used in the New Testament.

53. And when they had passed over, they came into the land of Gennesaret-- from which the lake sometimes takes its name, stretching along its western shore. Capernaum was their landing-place (Joh 6:24, 25). and drew to the shore-- a nautical phrase, nowhere else used in the New Testament.


<hi type="bold">54. And when they were come out of the ship, straightway they knew him--</hi>"immediately they recognized Him"; that is, the people did.

54. And when they were come out of the ship, straightway they knew him-- "immediately they recognized Him"; that is, the people did.


<hi type="bold">55. and began to carry about in beds those that were sick, where they heard he was--</hi>At this period of our Lord's ministry the popular enthusiasm in His favor was at its height.

55. and began to carry about in beds those that were sick, where they heard he was-- At this period of our Lord's ministry the popular enthusiasm in His favor was at its height.


<hi type="bold">56. and besought him that they might touch if it were but the border of his garment--</hi>having heard, no doubt, of what the woman with the issue of blood experienced on doing so (<reference osisRef="Mark.5.25-Mark.5.29">Mr 5:25-29</reference>), and perhaps of other unrecorded cases of the same nature.

<hi type="bold">and as many as touched him--</hi>or "it"--the border of His garment.

<hi type="bold">were made whole--</hi>All this they continued to do and to experience while our Lord was in that region. The time corresponds to that mentioned (<reference osisRef="John.7.1">Joh 7:1</reference>), when He "walked in Galilee," instead of appearing in Jerusalem at the passover, "because the Jews," that is, the rulers, "sought to kill Him"--while the people sought to enthrone Him! <chapter eID="Mark.6"/>

56. and besought him that they might touch if it were but the border of his garment-- having heard, no doubt, of what the woman with the issue of blood experienced on doing so (Mr 5:25-29), and perhaps of other unrecorded cases of the same nature. and as many as touched him-- or "it"--the border of His garment. were made whole-- All this they continued to do and to experience while our Lord was in that region. The time corresponds to that mentioned (Joh 7:1), when He "walked in Galilee," instead of appearing in Jerusalem at the passover, "because the Jews," that is, the rulers, "sought to kill Him"--while the people sought to enthrone Him!


<title type="x-s2">CHAPTER 7</title> <title type="x-s3"><reference osisRef="Mark.7.1-Mark.7.23">Mr 7:1-23</reference>. Discourse on Ceremonial Pollution. ( = <reference osisRef="Matt.15.1-Matt.15.20">Mt 15:1-20</reference>).</title>
 See on <reference osisRef="Matt.15.1-Matt.15.20">Mt 15:1-20</reference>.
 <title type="x-s3"><reference osisRef="Mark.7.24-Mark.7.37">Mr 7:24-37</reference>. The Syrophoenician Woman and Her Daughter--A Deaf and Dumb Man Healed. ( = <reference osisRef="Matt.15.21-Matt.15.31">Mt 15:21-31</reference>).</title>
 The Syrophoenician Woman and Her Daughter (<reference osisRef="Mark.7.24-Mark.7.30">Mr 7:24-30</reference>).

 The first words of this narrative show that the incident followed, in point of time, immediately on what precedes it.

<hi type="bold">24. And from thence he arose, and went into the borders--</hi>or "unto the borders."

<hi type="bold">of Tyre and Sidon--</hi>the two great Phoenician seaports, but here denoting the territory generally, to the frontiers of which Jesus now came. But did Jesus actually enter this heathen territory? The whole narrative, we think, proceeds upon the supposition that He did. His immediate object seems to have been to avoid the wrath of the Pharisees at the withering exposure He had just made of their traditional religion.

<hi type="bold">and entered into an house, and would have no man know it--</hi>because He had not come there to minister to heathens. But though not "sent but to the lost sheep of the house of Israel" (<reference osisRef="Matt.15.24">Mt 15:24</reference>), He hindered not the lost sheep of the vast Gentile world from coming to Him, nor put them away when they did come--as this incident was designed to show.

<hi type="bold">but he could not be hid--</hi>Christ's fame had early spread from Galilee to this very region (<reference osisRef="Mark.3.8">Mr 3:8</reference>; <reference osisRef="Luke.6.17">Lu 6:17</reference>).

CHAPTER 7 Mr 7:1-23. Discourse on Ceremonial Pollution. ( = Mt 15:1-20). See on Mt 15:1-20. Mr 7:24-37. The Syrophoenician Woman and Her Daughter--A Deaf and Dumb Man Healed. ( = Mt 15:21-31). The Syrophoenician Woman and Her Daughter (Mr 7:24-30). The first words of this narrative show that the incident followed, in point of time, immediately on what precedes it. 24. And from thence he arose, and went into the borders-- or "unto the borders." of Tyre and Sidon-- the two great Phoenician seaports, but here denoting the territory generally, to the frontiers of which Jesus now came. But did Jesus actually enter this heathen territory? The whole narrative, we think, proceeds upon the supposition that He did. His immediate object seems to have been to avoid the wrath of the Pharisees at the withering exposure He had just made of their traditional religion. and entered into an house, and would have no man know it-- because He had not come there to minister to heathens. But though not "sent but to the lost sheep of the house of Israel" (Mt 15:24), He hindered not the lost sheep of the vast Gentile world from coming to Him, nor put them away when they did come--as this incident was designed to show. but he could not be hid-- Christ's fame had early spread from Galilee to this very region (Mr 3:8; Lu 6:17).


<hi type="bold">25. For a certain woman, whose young daughter had an unclean spirit--</hi>or, as in Matthew (<reference osisRef="Matt.15.22">Mt 15:22</reference>), "was badly demonized."

<hi type="bold">heard of him--</hi>One wonders how; but distress is quick of hearing.

 and fell at his feet:

25. For a certain woman, whose young daughter had an unclean spirit-- or, as in Matthew (Mt 15:22), "was badly demonized." heard of him-- One wonders how; but distress is quick of hearing. and fell at his feet:


<hi type="bold">26. The woman was a Greek--</hi>that is, "a Gentile," as in the Margin.

<hi type="bold">a Syrophoenician by nation--</hi>so called as inhabiting the Phoenician tract of Syria. Juvenal uses the same term, as was remarked by Justin Martyr and Tertullian. Matthew (<reference osisRef="Matt.15.22">Mt 15:22</reference>) calls her "a woman of Canaan"--a more intelligible description to his Jewish readers (compare <reference osisRef="Judg.1.30">Jud 1:30</reference>, 32, 33).

<hi type="bold">and she besought him that he would cast forth the devil out of her daughter--</hi>"She cried unto Him, saying, Have mercy on me, O Lord, Son of David: my daughter is grievously vexed with a devil" (<reference osisRef="Matt.15.22">Mt 15:22</reference>). Thus, though no Israelite herself, she salutes Him as Israel's promised Messiah. Here we must go to <reference osisRef="Matt.15.23-Matt.15.25">Mt 15:23-25</reference> for some important links in the dialogue omitted by our Evangelist.

 <reference osisRef="Matt.15.23">Mt 15:23</reference>:

<hi type="bold">But he answered her not a word--</hi>The design of this was first, perhaps, to show that He was not sent to such as she. He had said expressly to the Twelve, "Go not into the way of the Gentiles" (<reference osisRef="Matt.10.5">Mt 10:5</reference>); and being now among them Himself, He would, for consistency's sake, let it be seen that He had not gone thither for missionary purposes. Therefore He not only kept silence, but had actually left the house, and--as will presently appear--was proceeding on His way back, when this woman accosted Him. But another reason for keeping silence plainly was to try and whet her faith, patience, and perseverance. And it had the desired effect: "She cried after them," which shows that He was already on His way from the place.

<hi type="bold">And His disciples came and besought Him, saying, Send her away; for she crieth after us--</hi>They thought her troublesome with her importunate cries, just as they did the people who brought young children to be blessed of Him, and they ask their Lord to "send her away," that is, to grant her request and be rid of her; for we gather from His reply that they meant to solicit favor for her, though not for her sake so much as their own.

 <reference osisRef="Matt.15.24">Mt 15:24</reference>:

<hi type="bold">But He answered and said, I am not sent but unto the lost sheep of the house of Israel--</hi>a speech evidently intended for the disciples themselves, to satisfy them that, though the grace He was about to show to this Gentile believer was beyond His strict commission, He had not gone spontaneously to dispense it. Yet did even this speech open a gleam of hope, could she have discerned it. For thus might she have spoken: "I am not SENT, did He say? Truth, Lord, Thou comest not hither in quest of us, but I come in quest of Thee; and must I go empty away? So did not the woman of Samaria, whom when Thou foundest her on Thy way to Galilee, Thou sentest away to make many rich!" But this our poor Syrophoenician could not attain to. What, then, can she answer to such a speech? Nothing. She has reached her lowest depth, her darkest moment: she will just utter her last cry:

 <reference osisRef="Matt.15.25">Mt 15:25</reference>:

<hi type="bold">Then came she and worshipped Him, saying, Lord, help me!--</hi>This appeal, so artless, wrung from the depths of a believing heart, and reminding us of the publican's "God be merciful to me a sinner," moved the Redeemer at last to break silence--but in what style? Here we return to our own Evangelist.

26. The woman was a Greek-- that is, "a Gentile," as in the Margin. a Syrophoenician by nation-- so called as inhabiting the Phoenician tract of Syria. Juvenal uses the same term, as was remarked by Justin Martyr and Tertullian. Matthew (Mt 15:22) calls her "a woman of Canaan"--a more intelligible description to his Jewish readers (compare Jud 1:30, 32, 33). and she besought him that he would cast forth the devil out of her daughter-- "She cried unto Him, saying, Have mercy on me, O Lord, Son of David: my daughter is grievously vexed with a devil" (Mt 15:22). Thus, though no Israelite herself, she salutes Him as Israel's promised Messiah. Here we must go to Mt 15:23-25 for some important links in the dialogue omitted by our Evangelist. Mt 15:23: But he answered her not a word-- The design of this was first, perhaps, to show that He was not sent to such as she. He had said expressly to the Twelve, "Go not into the way of the Gentiles" (Mt 10:5); and being now among them Himself, He would, for consistency's sake, let it be seen that He had not gone thither for missionary purposes. Therefore He not only kept silence, but had actually left the house, and--as will presently appear--was proceeding on His way back, when this woman accosted Him. But another reason for keeping silence plainly was to try and whet her faith, patience, and perseverance. And it had the desired effect: "She cried after them," which shows that He was already on His way from the place. And His disciples came and besought Him, saying, Send her away; for she crieth after us-- They thought her troublesome with her importunate cries, just as they did the people who brought young children to be blessed of Him, and they ask their Lord to "send her away," that is, to grant her request and be rid of her; for we gather from His reply that they meant to solicit favor for her, though not for her sake so much as their own. Mt 15:24: But He answered and said, I am not sent but unto the lost sheep of the house of Israel-- a speech evidently intended for the disciples themselves, to satisfy them that, though the grace He was about to show to this Gentile believer was beyond His strict commission, He had not gone spontaneously to dispense it. Yet did even this speech open a gleam of hope, could she have discerned it. For thus might she have spoken: "I am not SENT, did He say? Truth, Lord, Thou comest not hither in quest of us, but I come in quest of Thee; and must I go empty away? So did not the woman of Samaria, whom when Thou foundest her on Thy way to Galilee, Thou sentest away to make many rich!" But this our poor Syrophoenician could not attain to. What, then, can she answer to such a speech? Nothing. She has reached her lowest depth, her darkest moment: she will just utter her last cry: Mt 15:25: Then came she and worshipped Him, saying, Lord, help me!-- This appeal, so artless, wrung from the depths of a believing heart, and reminding us of the publican's "God be merciful to me a sinner," moved the Redeemer at last to break silence--but in what style? Here we return to our own Evangelist.


<hi type="bold">27. But Jesus said unto her, Let the children first be filled--</hi>"Is there hope for me here?" "Filled FIRST?" "Then my turn, it seems, is coming!--but then, 'The CHILDREN first?' Ah! when, on that rule, shall my turn ever come!" But ere she has time for these ponderings of His word, another word comes to supplement it.

<hi type="bold">for it is not meet to take the children's bread, and to cast it unto the dogs--</hi>Is this the death of her hopes? Nay, rather it is life from the dead. Out of the eater shall come forth meat (<reference osisRef="Judg.14.14">Jud 14:14</reference>). "At evening-time, it shall be light" (<reference osisRef="Zech.14.7">Zec 14:7</reference>). "Ah! I have it now. Had He kept silence, what could I have done but go unblest? but He hath spoken, and the victory is mine."

27. But Jesus said unto her, Let the children first be filled-- "Is there hope for me here?" "Filled FIRST?" "Then my turn, it seems, is coming!--but then, 'The CHILDREN first?' Ah! when, on that rule, shall my turn ever come!" But ere she has time for these ponderings of His word, another word comes to supplement it. for it is not meet to take the children's bread, and to cast it unto the dogs-- Is this the death of her hopes? Nay, rather it is life from the dead. Out of the eater shall come forth meat (Jud 14:14). "At evening-time, it shall be light" (Zec 14:7). "Ah! I have it now. Had He kept silence, what could I have done but go unblest? but He hath spoken, and the victory is mine."


<hi type="bold">28. And she answered and said unto him, Yes, Lord--</hi>or, as the same word is rendered in <reference osisRef="Matt.15.27">Mt 15:27</reference>. "Truth, Lord."

<hi type="bold">yet the dogs eat of the children's crumbs--</hi>"which fall from their master's table" (<reference osisRef="Matt.15.27">Mt 15:27</reference>). "I thank Thee, O blessed One, for that word! That's my whole case. Not of the children? True. A dog? True also: Yet the dogs under the table are allowed to eat of the children's crumbs--the droppings from their master's full table: Give me that, and I am content: One crumb of power and grace from Thy table shall cast the devil out of my daughter." Oh, what lightning quickness, what reach of instinctive ingenuity, do we behold in this heathen woman!

28. And she answered and said unto him, Yes, Lord-- or, as the same word is rendered in Mt 15:27. "Truth, Lord." yet the dogs eat of the children's crumbs-- "which fall from their master's table" (Mt 15:27). "I thank Thee, O blessed One, for that word! That's my whole case. Not of the children? True. A dog? True also: Yet the dogs under the table are allowed to eat of the children's crumbs--the droppings from their master's full table: Give me that, and I am content: One crumb of power and grace from Thy table shall cast the devil out of my daughter." Oh, what lightning quickness, what reach of instinctive ingenuity, do we behold in this heathen woman!


<hi type="bold">29. And he said unto her--</hi>"O woman, great is thy faith" (<reference osisRef="Matt.15.28">Mt 15:28</reference>). As Bengel beautifully remarks, Jesus "marvelled" only at two things--faith and unbelief (see <reference osisRef="Luke.7.9">Lu 7:9</reference>).

<hi type="bold">For this saying go thy way; the devil is gone out of thy daughter--</hi>That moment the deed was done.

29. And he said unto her-- "O woman, great is thy faith" (Mt 15:28). As Bengel beautifully remarks, Jesus "marvelled" only at two things--faith and unbelief (see Lu 7:9). For this saying go thy way; the devil is gone out of thy daughter-- That moment the deed was done.


<hi type="bold">30. And when she was come to her house, she found the devil gone out, and her daughter laid upon the bed--</hi>But Matthew (<reference osisRef="Matt.15.28">Mt 15:28</reference>) is more specific; "And her daughter was made whole from that very hour." The wonderfulness of this case in all its features has been felt in every age of the Church, and the balm it has administered, and will yet administer, to millions will be known only in that day that shall reveal the secrets of all hearts.

 Deaf and Dumb Man Healed (<reference osisRef="Mark.7.31-Mark.7.37">Mr 7:31-37</reference>).

30. And when she was come to her house, she found the devil gone out, and her daughter laid upon the bed-- But Matthew (Mt 15:28) is more specific; "And her daughter was made whole from that very hour." The wonderfulness of this case in all its features has been felt in every age of the Church, and the balm it has administered, and will yet administer, to millions will be known only in that day that shall reveal the secrets of all hearts. Deaf and Dumb Man Healed (Mr 7:31-37).


<hi type="bold">31. And again, departing from the coasts of Tyre and Sidon, he came unto the Sea of Galilee--</hi>or, according to what has very strong claims to be regarded as the true text here, "And again, departing from the coasts of Tyre, He came through Sidon to the Sea of Galilee." The manuscripts in favor of this reading, though not the most numerous, are weighty, while the versions agreeing with it are among the most ancient; and all the best critical editors and commentators adopt it. In this case we must understand that our Lord, having once gone out of the Holy Land the length of Tyre, proceeded as far north as Sidon, though without ministering, so far as appears, in those parts, and then bent His steps in a southeasterly direction. There is certainly a difficulty in the supposition of so long a detour without any missionary object: and some may think this sufficient to cast the balance in favor of the received reading. Be this as it may, on returning from these coasts of Tyre, He passed

<hi type="bold">through the midst of the coasts--</hi>frontiers.

<hi type="bold">of Decapolis--</hi>crossing the Jordan, therefore, and approaching the lake on its east side. Here Matthew, who omits the details of the cure of this deaf and dumb man, introduces some particulars, from which we learn that it was only one of a great number. "And Jesus," says that Evangelist (<reference osisRef="Matt.15.29-Matt.15.31">Mt 15:29-31</reference>), "departed from thence, and came nigh unto the Sea of Galilee, and went up into a mountain"--the mountain range bounding the lake on the northeast, in Decapolis: "And great multitudes came unto Him, having with them lame, blind, dumb, maimed"--not "mutilated," which is but a secondary sense of the word, but "deformed"--"and many others, and cast them down at Jesus' feet; and He healed them: insomuch that the multitude [multitudes] wondered, when they saw the dumb to speak, the maimed to be whole, the lame to walk, and the blind to see; and they glorified the God of Israel"--who after so long and dreary an absence of visible manifestation, had returned to bless His people as of old (compare <reference osisRef="Luke.7.16">Lu 7:16</reference>). Beyond this it is not clear from the Evangelist's language that the people saw into the claims of Jesus. Well, of these cases Mark here singles out one, whose cure had something peculiar in it.

31. And again, departing from the coasts of Tyre and Sidon, he came unto the Sea of Galilee-- or, according to what has very strong claims to be regarded as the true text here, "And again, departing from the coasts of Tyre, He came through Sidon to the Sea of Galilee." The manuscripts in favor of this reading, though not the most numerous, are weighty, while the versions agreeing with it are among the most ancient; and all the best critical editors and commentators adopt it. In this case we must understand that our Lord, having once gone out of the Holy Land the length of Tyre, proceeded as far north as Sidon, though without ministering, so far as appears, in those parts, and then bent His steps in a southeasterly direction. There is certainly a difficulty in the supposition of so long a detour without any missionary object: and some may think this sufficient to cast the balance in favor of the received reading. Be this as it may, on returning from these coasts of Tyre, He passed through the midst of the coasts-- frontiers. of Decapolis-- crossing the Jordan, therefore, and approaching the lake on its east side. Here Matthew, who omits the details of the cure of this deaf and dumb man, introduces some particulars, from which we learn that it was only one of a great number. "And Jesus," says that Evangelist (Mt 15:29-31), "departed from thence, and came nigh unto the Sea of Galilee, and went up into a mountain"--the mountain range bounding the lake on the northeast, in Decapolis: "And great multitudes came unto Him, having with them lame, blind, dumb, maimed"--not "mutilated," which is but a secondary sense of the word, but "deformed"--"and many others, and cast them down at Jesus' feet; and He healed them: insomuch that the multitude [multitudes] wondered, when they saw the dumb to speak, the maimed to be whole, the lame to walk, and the blind to see; and they glorified the God of Israel"--who after so long and dreary an absence of visible manifestation, had returned to bless His people as of old (compare Lu 7:16). Beyond this it is not clear from the Evangelist's language that the people saw into the claims of Jesus. Well, of these cases Mark here singles out one, whose cure had something peculiar in it.


<hi type="bold">32. And they bring unto him one that was deaf ... and they beseech him to put his hand upon him--</hi>In their eagerness they appear to have been somewhat too officious. Though usually doing as here suggested, He will deal with this case in His own way.

32. And they bring unto him one that was deaf... and they beseech him to put his hand upon him-- In their eagerness they appear to have been somewhat too officious. Though usually doing as here suggested, He will deal with this case in His own way.


<hi type="bold">33. And he took him aside from the multitude--</hi>As in another case He "took the blind man by the hand and led him out of the town" (<reference osisRef="Mark.8.23">Mr 8:23</reference>), probably to fix his undistracted attention on Himself, and, by means of certain actions He was about to do, to awaken and direct his attention to the proper source of relief.

<hi type="bold">and put his fingers into his ears--</hi>As his indistinct articulation arose from his deafness, our Lord addresses Himself to this first. To the impotent man He said, "Wilt thou be made whole?" to the blind men, "What will ye that I shall do unto you?" and "Believe ye that I am able to do this?" (<reference osisRef="John.5.6">Joh 5:6</reference>; <reference osisRef="Matt.20.32">Mt 20:32</reference>; <reference osisRef="Matt.9.28">9:28</reference>). But as this patient could hear nothing, our Lord substitutes symbolical actions upon each of the organs affected.

<hi type="bold">and he spit and touched his tongue--</hi>moistening the man's parched tongue with saliva from His own mouth, as if to lubricate the organ or facilitate its free motion; thus indicating the source of the healing virtue to be His own person. (For similar actions, see <reference osisRef="Mark.8.23">Mr 8:23</reference>; <reference osisRef="John.9.6">Joh 9:6</reference>).

33. And he took him aside from the multitude-- As in another case He "took the blind man by the hand and led him out of the town" (Mr 8:23), probably to fix his undistracted attention on Himself, and, by means of certain actions He was about to do, to awaken and direct his attention to the proper source of relief. and put his fingers into his ears-- As his indistinct articulation arose from his deafness, our Lord addresses Himself to this first. To the impotent man He said, "Wilt thou be made whole?" to the blind men, "What will ye that I shall do unto you?" and "Believe ye that I am able to do this?" (Joh 5:6; Mt 20:32; 9:28). But as this patient could hear nothing, our Lord substitutes symbolical actions upon each of the organs affected. and he spit and touched his tongue-- moistening the man's parched tongue with saliva from His own mouth, as if to lubricate the organ or facilitate its free motion; thus indicating the source of the healing virtue to be His own person. (For similar actions, see Mr 8:23; Joh 9:6).


<hi type="bold">34. And looking up to heaven--</hi>ever acknowledging His Father, even while the healing was seen to flow from Himself (see on <reference osisRef="John.5.19">Joh 5:19</reference>).

<hi type="bold">he sighed--</hi>"over the wreck," says Trench, "which sin had brought about, and the malice of the devil in deforming the fair features of God's original creation." But, we take it, there was a yet more painful impression of that "evil thing and bitter" whence all our ills have sprung, and which, when "Himself took our infirmities and bare our sicknesses" (<reference osisRef="Matt.8.17">Mt 8:17</reference>), became mysteriously His own.

 "In thought of these his brows benign,

 Not even in healing, cloudless shine."

 Keble

<hi type="bold">and saith unto him, Ephphatha, that is, Be opened--</hi>Our Evangelist, as remarked on <reference osisRef="Mark.5.41">Mr 5:41</reference>, loves to give such wonderful words just as they were spoken.

34. And looking up to heaven-- ever acknowledging His Father, even while the healing was seen to flow from Himself (see on Joh 5:19). he sighed-- "over the wreck," says Trench, "which sin had brought about, and the malice of the devil in deforming the fair features of God's original creation." But, we take it, there was a yet more painful impression of that "evil thing and bitter" whence all our ills have sprung, and which, when "Himself took our infirmities and bare our sicknesses" (Mt 8:17), became mysteriously His own. "In thought of these his brows benign, Not even in healing, cloudless shine." Keble and saith unto him, Ephphatha, that is, Be opened-- Our Evangelist, as remarked on Mr 5:41, loves to give such wonderful words just as they were spoken.


<hi type="bold">35. And straightway his ears were opened--</hi>This is mentioned first as the source of the other derangement.

<hi type="bold">and the string of his tongue was loosed, and he spake plain--</hi>The cure was thus alike instantaneous and perfect.

35. And straightway his ears were opened-- This is mentioned first as the source of the other derangement. and the string of his tongue was loosed, and he spake plain-- The cure was thus alike instantaneous and perfect.


<hi type="bold">36. And he charged them that they should tell no man--</hi>Into this very region He had sent the man out of whom had been cast the legion of devils, to proclaim "what the Lord had done for him" (<reference osisRef="Mark.5.19">Mr 5:19</reference>). Now He will have them "tell no man." But in the former case there was no danger of obstructing His ministry by "blazing the matter" (<reference osisRef="Mark.1.45">Mr 1:45</reference>), as He Himself had left the region; whereas now He was sojourning in it.

<hi type="bold">but the more he charged them, so much the more a great deal they published it--</hi>They could not be restrained; nay, the prohibition seemed only to whet their determination to publish His fame.

36. And he charged them that they should tell no man-- Into this very region He had sent the man out of whom had been cast the legion of devils, to proclaim "what the Lord had done for him" (Mr 5:19). Now He will have them "tell no man." But in the former case there was no danger of obstructing His ministry by "blazing the matter" (Mr 1:45), as He Himself had left the region; whereas now He was sojourning in it. but the more he charged them, so much the more a great deal they published it-- They could not be restrained; nay, the prohibition seemed only to whet their determination to publish His fame.


<hi type="bold">37. And were beyond measure astonished, saying, He hath done all things well--</hi>reminding us, says Trench, of the words of the first creation (<reference osisRef="Gen.1.31">Ge 1:31</reference>, Septuagint), upon which we are thus not unsuitably thrown back, for Christ's work is in the truest sense "a new creation,"

<hi type="bold">he maketh both the deaf to hear and the dumb to speak--</hi>"and they glorified the God of Israel" (<reference osisRef="Matt.15.31">Mt 15:31</reference>). See on <reference osisRef="Mark.7.31">Mr 7:31</reference>. <chapter eID="Mark.7"/>

37. And were beyond measure astonished, saying, He hath done all things well-- reminding us, says Trench, of the words of the first creation (Ge 1:31, Septuagint), upon which we are thus not unsuitably thrown back, for Christ's work is in the truest sense "a new creation," he maketh both the deaf to hear and the dumb to speak-- "and they glorified the God of Israel" (Mt 15:31). See on Mr 7:31.


<title type="x-s2">CHAPTER 8</title> <title type="x-s3"><reference osisRef="Mark.8.1-Mark.8.26">Mr 8:1-26</reference>. Four Thousand Miraculously Fed--A Sign from Heaven Sought and Refused--The Leaven of the Pharisees and Sadducees--A Blind Man at Bethsaida Restored to Sight. ( = <reference osisRef="Matt.15.32-Matt.16.12">Mt 15:32-16:12</reference>).</title>
 This section of miscellaneous matter evidently follows the preceding one in point of time, as will be seen by observing how it is introduced by Matthew.

 Feeding of the Four Thousand (<reference osisRef="Mark.8.1-Mark.8.9">Mr 8:1-9</reference>).

1. In those days the multitude being very great, &c.

CHAPTER 8 Mr 8:1-26. Four Thousand Miraculously Fed--A Sign from Heaven Sought and Refused--The Leaven of the Pharisees and Sadducees--A Blind Man at Bethsaida Restored to Sight. ( = Mt 15:32-16:12). This section of miscellaneous matter evidently follows the preceding one in point of time, as will be seen by observing how it is introduced by Matthew. Feeding of the Four Thousand (Mr 8:1-9). 1. In those days the multitude being very great, &c.


<hi type="bold">2. I have compassion on the multitude--</hi>an expression of that deep emotion in the Redeemer's heart which always preceded some remarkable interposition for relief. (See <reference osisRef="Matt.14.14">Mt 14:14</reference>; <reference osisRef="Matt.20.34">20:34</reference>; <reference osisRef="Mark.1.41">Mr 1:41</reference>; <reference osisRef="Luke.7.13">Lu 7:13</reference>; also <reference osisRef="Matt.9.36">Mt 9:36</reference>, before the mission of the Twelve; compare <reference osisRef="Judg.2.18">Jud 2:18</reference>; <reference osisRef="2Cor.10.16">10:16</reference>).

<hi type="bold">because they have now been with me--</hi>in constant attendance.

 three days, and have nothing to eat:

2. I have compassion on the multitude-- an expression of that deep emotion in the Redeemer's heart which always preceded some remarkable interposition for relief. (See Mt 14:14; 20:34; Mr 1:41; Lu 7:13; also Mt 9:36, before the mission of the Twelve; compare Jud 2:18; 10:16). because they have now been with me-- in constant attendance. three days, and have nothing to eat:


<hi type="bold">3. And if I send them away fasting to their own houses, they will faint by the way--</hi>In their eagerness they seem not to have thought of the need of provisions for such a length of time; but the Lord thought of it. In Matthew (<reference osisRef="Matt.15.32">Mt 15:32</reference>) it is, "I will not send them away fasting"--or rather, "To send them away fasting I am unwilling."

3. And if I send them away fasting to their own houses, they will faint by the way-- In their eagerness they seem not to have thought of the need of provisions for such a length of time; but the Lord thought of it. In Matthew (Mt 15:32) it is, "I will not send them away fasting"--or rather, "To send them away fasting I am unwilling."


<hi type="bold">4. From whence can a man satisfy these men with bread here in the wilderness?--</hi>Though the question here is the same as when He fed the five thousand, they evidently now meant no more by it than that they had not the means of feeding the multitude; modestly leaving the Lord to decide what was to be done. And this will the more appear from His not now trying them, as before, by saying, "They need not depart, give ye them to eat"; but simply asking what they had, and then giving His directions.

4. From whence can a man satisfy these men with bread here in the wilderness?-- Though the question here is the same as when He fed the five thousand, they evidently now meant no more by it than that they had not the means of feeding the multitude; modestly leaving the Lord to decide what was to be done. And this will the more appear from His not now trying them, as before, by saying, "They need not depart, give ye them to eat"; but simply asking what they had, and then giving His directions.


<hi type="bold">5. And he asked them, How many loaves have ye? And they said, Seven--</hi>It was important in this case, as in the former, that the precise number of the loaves should be brought out. Thus also does the distinctness of the two miracles appear.

5. And he asked them, How many loaves have ye? And they said, Seven-- It was important in this case, as in the former, that the precise number of the loaves should be brought out. Thus also does the distinctness of the two miracles appear.


<hi type="bold">9. And they that had eaten were about four thousand: and he sent them away--</hi>Had not our Lord distinctly referred, in this very chapter and in two successive sentences, to the feeding of the five thousand and of the four thousand as two distinct miracles, many critics would have insisted that they were but two different representations of one and the same miracle, as they do of the two expulsions of the buyers and sellers from the temple, at the beginning and end of our Lord's ministry. But even in spite of what our Lord says, it is painful to find such men as Neander endeavoring to identify the two miracles. The localities, though both on the eastern side of the lake, were different; the time was different; the preceding and following circumstances were different; the period during which the people continued fasting was different--in the one case not even one entire day, in the other three days; the number fed was different--five thousand in the one case, in the other four thousand; the number of the loaves was different--five in the one case, in the other seven; the number of the fishes in the one case is definitely stated by all the four Evangelists--two; in the other case both give them indefinitely--"a few small fishes"; in the one case the multitude were commanded to sit down "upon the green grass"; in the other "on the ground"; in the one case the number of the baskets taken up filled with the fragments was twelve, in the other seven; but more than all, perhaps, because apparently quite incidental, in the one case the name given to the kind of baskets used is the same in all the four narratives--the cophinus (see on <reference osisRef="Mark.6.43">Mr 6:43</reference>); in the other case the name given to the kind of baskets used, while it is the same in both the narratives, is quite different--the spuris, a basket large enough to hold a man's body, for Paul was let down in one of these from the wall of Damascus (<reference osisRef="Acts.9.25">Ac 9:25</reference>). It might be added, that in the one case the people, in a frenzy of enthusiasm, would have taken Him by force to make Him a king; in the other case no such excitement is recorded. In view of these things, who could have believed that these were one and the same miracle, even if the Lord Himself had not expressly distinguished them?

 Sign from Heaven Sought (<reference osisRef="Mark.8.10-Mark.8.13">Mr 8:10-13</reference>).

9. And they that had eaten were about four thousand: and he sent them away-- Had not our Lord distinctly referred, in this very chapter and in two successive sentences, to the feeding of the five thousand and of the four thousand as two distinct miracles, many critics would have insisted that they were but two different representations of one and the same miracle, as they do of the two expulsions of the buyers and sellers from the temple, at the beginning and end of our Lord's ministry. But even in spite of what our Lord says, it is painful to find such men as Neander endeavoring to identify the two miracles. The localities, though both on the eastern side of the lake, were different; the time was different; the preceding and following circumstances were different; the period during which the people continued fasting was different--in the one case not even one entire day, in the other three days; the number fed was different--five thousand in the one case, in the other four thousand; the number of the loaves was different--five in the one case, in the other seven; the number of the fishes in the one case is definitely stated by all the four Evangelists--two; in the other case both give them indefinitely--"a few small fishes"; in the one case the multitude were commanded to sit down "upon the green grass"; in the other "on the ground"; in the one case the number of the baskets taken up filled with the fragments was twelve, in the other seven; but more than all, perhaps, because apparently quite incidental, in the one case the name given to the kind of baskets used is the same in all the four narratives--the cophinus (see on Mr 6:43); in the other case the name given to the kind of baskets used, while it is the same in both the narratives, is quite different--the spuris, a basket large enough to hold a man's body, for Paul was let down in one of these from the wall of Damascus (Ac 9:25). It might be added, that in the one case the people, in a frenzy of enthusiasm, would have taken Him by force to make Him a king; in the other case no such excitement is recorded. In view of these things, who could have believed that these were one and the same miracle, even if the Lord Himself had not expressly distinguished them? Sign from Heaven Sought (Mr 8:10-13).


<hi type="bold">10. And straightway he entered into a ship--</hi>"into the ship," or "embarked."

<hi type="bold">with his disciples, and came into the parts of Dalmanutha--</hi>In Matthew (<reference osisRef="Matt.15.39">Mt 15:39</reference>) it is "the coasts of Magdala." Magdala and Dalmanutha were both on the western shore of the lake, and probably not far apart. From the former the surname "Magdalene" was probably taken, to denote the residence of Mary Magdalene. Dalmanutha may have been a village, but it cannot now be identified with certainty.

10. And straightway he entered into a ship-- "into the ship," or "embarked." with his disciples, and came into the parts of Dalmanutha-- In Matthew (Mt 15:39) it is "the coasts of Magdala." Magdala and Dalmanutha were both on the western shore of the lake, and probably not far apart. From the former the surname "Magdalene" was probably taken, to denote the residence of Mary Magdalene. Dalmanutha may have been a village, but it cannot now be identified with certainty.