<hi type="bold">4. And when they could not come nigh unto him for the press--</hi>or, as in Luke (<reference osisRef="Luke.5.19">Lu 5:19</reference>), "when they could not find by what way they might bring him in because of the multitude," they "went upon the housetop"--the flat or terrace-roof, universal in Eastern houses.

<hi type="bold">they uncovered the roof where he was: and when they had broken it up, they let down the bed--</hi>or portable couch

<hi type="bold">wherein the sick of the palsy lay--</hi>Luke (<reference osisRef="Luke.5.19">Lu 5:19</reference>) says, they "let him down through the tilling with his couch into the midst before Jesus." Their whole object was to bring the patient into the presence of Jesus; and this not being possible in the ordinary way, because of the multitude that surrounded Him, they took the very unusual method here described of accomplishing their object, and succeeded. Several explanations have been given of the way in which this was done; but unless we knew the precise plan of the house, and the part of it from which Jesus taught--which may have been a quadrangle or open court, within the buildings of which Peter's house was one, or a gallery covered by a veranda--it is impossible to determine precisely how the thing was done. One thing, however, is clear, that we have both the accounts from an eye-witness.

4. And when they could not come nigh unto him for the press-- or, as in Luke (Lu 5:19), "when they could not find by what way they might bring him in because of the multitude," they "went upon the housetop"--the flat or terrace-roof, universal in Eastern houses. they uncovered the roof where he was: and when they had broken it up, they let down the bed-- or portable couch wherein the sick of the palsy lay-- Luke (Lu 5:19) says, they "let him down through the tilling with his couch into the midst before Jesus." Their whole object was to bring the patient into the presence of Jesus; and this not being possible in the ordinary way, because of the multitude that surrounded Him, they took the very unusual method here described of accomplishing their object, and succeeded. Several explanations have been given of the way in which this was done; but unless we knew the precise plan of the house, and the part of it from which Jesus taught--which may have been a quadrangle or open court, within the buildings of which Peter's house was one, or a gallery covered by a veranda--it is impossible to determine precisely how the thing was done. One thing, however, is clear, that we have both the accounts from an eye-witness.


<hi type="bold">5. When Jesus saw their faith--</hi>It is remarkable that all the three narratives call it "their faith" which Jesus saw. That the patient himself had faith, we know from the proclamation of his forgiveness, which Jesus made before all; and we should have been apt to conclude that his four friends bore him to Jesus merely out of benevolent compliance with the urgent entreaties of the poor sufferer. But here we learn, not only that his bearers had the same faith with himself, but that Jesus marked it as a faith which was not to be defeated--a faith victorious over all difficulties. This was the faith for which He was ever on the watch, and which He never saw without marking, and, in those who needed anything from Him, richly rewarding.

<hi type="bold">he said unto the sick of the palsy, Son--</hi>"be of good cheer" (<reference osisRef="Matt.9.2">Mt 9:2</reference>).

<hi type="bold">thy sins be forgiven thee--</hi>By the word "be," our translators perhaps meant "are," as in Luke (<reference osisRef="Luke.5.20">Lu 5:20</reference>). For it is not a command to his sins to depart, but an authoritative proclamation of the man's pardoned state as a believer. And yet, as the Pharisees understood our Lord to be dispensing pardon by this saying, and Jesus not only acknowledges that they were right, but founds His whole argument upon the correctness of it, we must regard the saying as a royal proclamation of the man's forgiveness by Him to whom it belonged to dispense it; nor could such a style of address be justified on any lower supposition. (See on <reference osisRef="Luke.7.41">Lu 7:41</reference>, &c.).

5. When Jesus saw their faith-- It is remarkable that all the three narratives call it "their faith" which Jesus saw. That the patient himself had faith, we know from the proclamation of his forgiveness, which Jesus made before all; and we should have been apt to conclude that his four friends bore him to Jesus merely out of benevolent compliance with the urgent entreaties of the poor sufferer. But here we learn, not only that his bearers had the same faith with himself, but that Jesus marked it as a faith which was not to be defeated--a faith victorious over all difficulties. This was the faith for which He was ever on the watch, and which He never saw without marking, and, in those who needed anything from Him, richly rewarding. he said unto the sick of the palsy, Son-- "be of good cheer" (Mt 9:2). thy sins be forgiven thee-- By the word "be," our translators perhaps meant "are," as in Luke (Lu 5:20). For it is not a command to his sins to depart, but an authoritative proclamation of the man's pardoned state as a believer. And yet, as the Pharisees understood our Lord to be dispensing pardon by this saying, and Jesus not only acknowledges that they were right, but founds His whole argument upon the correctness of it, we must regard the saying as a royal proclamation of the man's forgiveness by Him to whom it belonged to dispense it; nor could such a style of address be justified on any lower supposition. (See on Lu 7:41, &c.).


<hi type="bold">6. But there were certain of the scribes--</hi>"and the Pharisees" (<reference osisRef="Luke.5.21">Lu 5:21</reference>)

<hi type="bold">sitting there--</hi>those Jewish ecclesiastics who, as Luke told us (<reference osisRef="Luke.5.17">Lu 5:17</reference>), "were come out of every village of Galilee, and Judea, and Jerusalem," to make their observations upon this wonderful Person, in anything but a teachable spirit, though as yet their venomous and murderous feeling had not showed itself.

 and reasoning in their hearts.

6. But there were certain of the scribes-- "and the Pharisees" (Lu 5:21) sitting there-- those Jewish ecclesiastics who, as Luke told us (Lu 5:17), "were come out of every village of Galilee, and Judea, and Jerusalem," to make their observations upon this wonderful Person, in anything but a teachable spirit, though as yet their venomous and murderous feeling had not showed itself. and reasoning in their hearts.


<hi type="bold">7. Why doth this man thus speak blasphemies? who can forgive sins but God only?--</hi>In this second question they expressed a great truth. (See <reference osisRef="Isa.43.25">Is 43:25</reference>; <reference osisRef="Mic.7.18">Mi 7:18</reference>; <reference osisRef="Exod.34.6">Ex 34:6</reference>, <reference osisRef="Exod.34.7">7</reference>, &c.). Nor was their first question altogether unnatural, though in our Lord's sole case it was unfounded. That a man, to all appearances like one of themselves, should claim authority and power to forgive sins, they could not, on the first blush of it, but regard as in the last degree startling; nor were they entitled even to weigh such a claim, as worthy of a hearing, save on supposition of resistless evidence afforded by Him in support of the claim. Accordingly, our Lord deals with them as men entitled to such evidence, and supplies it; at the same time chiding them for rashness, in drawing harsh conclusions regarding Himself.

7. Why doth this man thus speak blasphemies? who can forgive sins but God only?-- In this second question they expressed a great truth. (See Is 43:25; Mi 7:18; Ex 34:6, 7, &c.). Nor was their first question altogether unnatural, though in our Lord's sole case it was unfounded. That a man, to all appearances like one of themselves, should claim authority and power to forgive sins, they could not, on the first blush of it, but regard as in the last degree startling; nor were they entitled even to weigh such a claim, as worthy of a hearing, save on supposition of resistless evidence afforded by Him in support of the claim. Accordingly, our Lord deals with them as men entitled to such evidence, and supplies it; at the same time chiding them for rashness, in drawing harsh conclusions regarding Himself.


<hi type="bold">8. Why reason ye these things in your hearts--</hi>or, as in Matthew, (<reference osisRef="Matt.9.4">Mt 9:4</reference>) "Wherefore think ye evil in your hearts?"

8. Why reason ye these things in your hearts-- or, as in Matthew, (Mt 9:4) "Wherefore think ye evil in your hearts?"


<hi type="bold">9. Whether is it easier to say to the sick of the palsy, Thy sins be forgiven thee--</hi>or "are forgiven thee";

<hi type="bold">or to say, Arise, and take up thy bed and walk?--</hi>"Is it easier to command away disease than to bid away sin? If, then, I do the one which you can see, know thus that I have done the other, which you cannot see."

9. Whether is it easier to say to the sick of the palsy, Thy sins be forgiven thee-- or "are forgiven thee"; or to say, Arise, and take up thy bed and walk?-- "Is it easier to command away disease than to bid away sin? If, then, I do the one which you can see, know thus that I have done the other, which you cannot see."


<hi type="bold">10. But that ye may know that the Son of man hath power on earth to forgive sins--</hi>that forgiving power dwells in the Person of this Man, and is exercised by Him while on this earth and going out and in with you.

 (he saith to the sick of the palsy),

10. But that ye may know that the Son of man hath power on earth to forgive sins-- that forgiving power dwells in the Person of this Man, and is exercised by Him while on this earth and going out and in with you. (he saith to the sick of the palsy),


<hi type="bold">11. I say unto thee, Arise, and take up thy bed, and go thy way into thine house--</hi>This taking up the portable couch, and walking home with it, was designed to prove the completeness of the cure.

11. I say unto thee, Arise, and take up thy bed, and go thy way into thine house-- This taking up the portable couch, and walking home with it, was designed to prove the completeness of the cure.


<hi type="bold">12. And immediately he arose, took up the bed--</hi>"Sweet saying!" says Bengel: "The bed had borne the man: now the man bore the bed."

<hi type="bold">and went forth before them all--</hi>proclaiming by that act to the multitude, whose wondering eyes would follow him as he pressed through them, that He who could work such a glorious miracle of healing, must indeed "have power on earth to forgive sins."

<hi type="bold">We never saw it on this fashion--</hi>"never saw it thus," or, as we say, "never saw the like." In Luke (<reference osisRef="Luke.5.26">Lu 5:26</reference>) it is, "We have seen strange [unexpected] things to-day"--referring both to the miracles wrought and the forgiveness of sins pronounced by Human Lips. In Matthew (<reference osisRef="Matt.9.8">Mt 9:8</reference>) it is, "They marvelled, and glorified God, which had given such power unto men." At forgiving power they wondered not, but that a man, to all appearance like one of themselves, should possess it!
 <title type="x-s3"><reference osisRef="Mark.2.13-Mark.2.17">Mr 2:13-17</reference>. Levi's (OR Matthew's) Call and Feast. ( = <reference osisRef="Matt.9.9-Matt.9.13">Mt 9:9-13</reference>; <reference osisRef="Luke.5.27-Luke.5.32">Lu 5:27-32</reference>).</title>
 See on <reference osisRef="Matt.9.9-Matt.9.13">Mt 9:9-13</reference>.
 <title type="x-s3"><reference osisRef="Mark.2.18-Mark.2.22">Mr 2:18-22</reference>. Discourse on Fasting. ( = <reference osisRef="Matt.9.14-Matt.9.17">Mt 9:14-17</reference>; <reference osisRef="Luke.5.33-Luke.5.39">Lu 5:33-39</reference>).</title>
 See on <reference osisRef="Luke.5.33-Luke.5.39">Lu 5:33-39</reference>.

<title type="x-s3"><reference osisRef="Mark.2.23-Mark.2.28">Mr 2:23-28</reference>. Plucking Corn-ears on the Sabbath Day. ( = <reference osisRef="Matt.12.1-Matt.12.8">Mt 12:1-8</reference>; <reference osisRef="Luke.6.1-Luke.6.5">Lu 6:1-5</reference>).</title> <title type="x-s3">See on <reference osisRef="Matt.12.1-Matt.12.8">Mt 12:1-8</reference>.</title>
 <chapter eID="Mark.2"/>

12. And immediately he arose, took up the bed-- "Sweet saying!" says Bengel: "The bed had borne the man: now the man bore the bed." and went forth before them all-- proclaiming by that act to the multitude, whose wondering eyes would follow him as he pressed through them, that He who could work such a glorious miracle of healing, must indeed "have power on earth to forgive sins." We never saw it on this fashion-- "never saw it thus," or, as we say, "never saw the like." In Luke (Lu 5:26) it is, "We have seen strange [unexpected] things to-day"--referring both to the miracles wrought and the forgiveness of sins pronounced by Human Lips. In Matthew (Mt 9:8) it is, "They marvelled, and glorified God, which had given such power unto men." At forgiving power they wondered not, but that a man, to all appearance like one of themselves, should possess it! Mr 2:13-17. Levi's (OR Matthew's) Call and Feast. ( = Mt 9:9-13; Lu 5:27-32). See on Mt 9:9-13. Mr 2:18-22. Discourse on Fasting. ( = Mt 9:14-17; Lu 5:33-39). See on Lu 5:33-39. Mr 2:23-28. Plucking Corn-ears on the Sabbath Day. ( = Mt 12:1-8; Lu 6:1-5). See on Mt 12:1-8.


<chapter n="3" osisID="Mark.3" sID="Mark.3"/>

<title type="x-s2">CHAPTER 3</title> <title type="x-s3"><reference osisRef="Mark.3.1-Mark.3.12">Mr 3:1-12</reference>. The Healing of a Withered Hand on the Sabbath Day, and Retirement of Jesus to Avoid Danger. ( = <reference osisRef="Matt.12.9-Matt.12.21">Mt 12:9-21</reference>; <reference osisRef="Luke.6.6-Luke.6.11">Lu 6:6-11</reference>).</title>
 See on <reference osisRef="Matt.12.9-Matt.12.21">Mt 12:9-21</reference>.
 <title type="x-s3"><reference osisRef="Mark.3.13-Mark.3.19">Mr 3:13-19</reference>. The Twelve Apostles Chosen.</title>
 See on <reference osisRef="Luke.6.12-Luke.6.19">Lu 6:12-19</reference>.
 <title type="x-s3"><reference osisRef="Mark.3.20-Mark.3.30">Mr 3:20-30</reference>. Jesus Is Charged with Madness and Demoniacal Possession--His Reply. ( = <reference osisRef="Matt.12.22-Matt.12.37">Mt 12:22-37</reference>; <reference osisRef="Luke.11.14-Luke.11.26">Lu 11:14-26</reference>).</title>
 See on <reference osisRef="Matt.12.22-Matt.12.37">Mt 12:22-37</reference>; <reference osisRef="Luke.11.21-Luke.11.26">Lu 11:21-26</reference>.
 <title type="x-s3"><reference osisRef="Mark.3.31-Mark.3.35">Mr 3:31-35</reference>. His Mother and Brethren Seek to Speak with Him and the Reply. ( = <reference osisRef="Matt.12.46-Matt.12.50">Mt 12:46-50</reference>; <reference osisRef="Luke.8.19-Luke.8.21">Lu 8:19-21</reference>).</title> <title type="x-s3">See on <reference osisRef="Matt.12.46-Matt.12.50">Mt 12:46-50</reference>.</title>
 <chapter eID="Mark.3"/>

CHAPTER 3 Mr 3:1-12. The Healing of a Withered Hand on the Sabbath Day, and Retirement of Jesus to Avoid Danger. ( = Mt 12:9-21; Lu 6:6-11). See on Mt 12:9-21. Mr 3:13-19. The Twelve Apostles Chosen. See on Lu 6:12-19. Mr 3:20-30. Jesus Is Charged with Madness and Demoniacal Possession--His Reply. ( = Mt 12:22-37; Lu 11:14-26). See on Mt 12:22-37; Lu 11:21-26. Mr 3:31-35. His Mother and Brethren Seek to Speak with Him and the Reply. ( = Mt 12:46-50; Lu 8:19-21). See on Mt 12:46-50.


<title type="x-s2">CHAPTER 4</title> <title type="x-s3"><reference osisRef="Mark.4.1-Mark.4.34">Mr 4:1-34</reference>. Parable of the Sower--Reason for Teaching in Parables--Parables of the Seed Growing We Know Not How, and of the Mustard Seed. ( = Mt 13:1-23, 31, 32; <reference osisRef="Luke.8.4-Luke.8.18">Lu 8:4-18</reference>).</title>

<hi type="bold">1. And he began again to teach by the seaside: and there was gathered unto him a great multitude--</hi>or, according to another well-supported reading, "a mighty" or "immense multitude."

<hi type="bold">so that he entered into a ship--</hi>rather, "the ship," meaning the one mentioned in <reference osisRef="Mark.3.9">Mr 3:9</reference>. (See on <reference osisRef="Matt.12.15">Mt 12:15</reference>).

<hi type="bold">and sat in the sea; and the whole multitude was by the sea on the land--</hi>crowded on the seashore to listen to Him. (See on <reference osisRef="Matt.13.1">Mt 13:1</reference>, <reference osisRef="2Cor.13.2">2</reference>.)

CHAPTER 4 Mr 4:1-34. Parable of the Sower--Reason for Teaching in Parables--Parables of the Seed Growing We Know Not How, and of the Mustard Seed. ( = Mt 13:1-23, 31, 32; Lu 8:4-18). 1. And he began again to teach by the seaside: and there was gathered unto him a great multitude-- or, according to another well-supported reading, "a mighty" or "immense multitude." so that he entered into a ship-- rather, "the ship," meaning the one mentioned in Mr 3:9. (See on Mt 12:15). and sat in the sea; and the whole multitude was by the sea on the land-- crowded on the seashore to listen to Him. (See on Mt 13:1, 2.)


<hi type="bold">2. And he taught them many things by parables, and said unto them in his doctrine--</hi>or "teaching."

 Parable of the Sower (Mr 4:3-9, 13-<reference osisRef="Mark.9.20">20</reference>).

 <reference osisRef="Mark.4.3">Mr 4:3</reference>, <reference osisRef="Mark.4.14">14</reference>. The Sower, the Seed, and the Soil.

2. And he taught them many things by parables, and said unto them in his doctrine-- or "teaching." Parable of the Sower (Mr 4:3-9, 13-20). Mr 4:3, 14. The Sower, the Seed, and the Soil.


<hi type="bold">3. Hearken; Behold, there went out a sower to sow--</hi>What means this? See on <reference osisRef="Mark.4.14">Mr 4:14</reference>.

 First Case: The Wayside. (<reference osisRef="Mark.4.4">Mr 4:4</reference>, <reference osisRef="Mark.4.15">15</reference>).

3. Hearken; Behold, there went out a sower to sow-- What means this? See on Mr 4:14. First Case: The Wayside. (Mr 4:4, 15).


<hi type="bold">4. And it came to pass, as he sowed, some fell by the wayside--</hi>by the side of the hard path through the field, where the soil was not broken up.

<hi type="bold">and the fowls of the air came and devoured it up--</hi>Not only could the seed not get beneath the surface, but "it was trodden down" (<reference osisRef="Luke.8.5">Lu 8:5</reference>), and afterwards picked up and devoured by the fowls. What means this? See on <reference osisRef="Mark.4.15">Mr 4:15</reference>.

 Second Case: The Stony or rather, Rocky Ground. (<reference osisRef="Mark.4.5">Mr 4:5</reference>, <reference osisRef="Mark.4.16">16</reference>).

4. And it came to pass, as he sowed, some fell by the wayside-- by the side of the hard path through the field, where the soil was not broken up. and the fowls of the air came and devoured it up-- Not only could the seed not get beneath the surface, but "it was trodden down" (Lu 8:5), and afterwards picked up and devoured by the fowls. What means this? See on Mr 4:15. Second Case: The Stony or rather, Rocky Ground. (Mr 4:5, 16).


<hi type="bold">5. And some fell on stony ground, where it had not much earth--</hi>"the rocky ground"; in Matthew (<reference osisRef="Matt.13.5">Mt 13:5</reference>), "the rocky places"; in Luke (<reference osisRef="Luke.8.6">Lu 8:6</reference>), "the rock." The thing intended is, not ground with stones in it which would not prevent the roots striking downward, but ground where a quite thin surface of earth covers a rock. What means this? See on <reference osisRef="Mark.4.16">Mr 4:16</reference>.

 Third Case: The Thorny Ground. (<reference osisRef="Mark.4.7">Mr 4:7</reference>, 18, 19).

5. And some fell on stony ground, where it had not much earth-- "the rocky ground"; in Matthew (Mt 13:5), "the rocky places"; in Luke (Lu 8:6), "the rock." The thing intended is, not ground with stones in it which would not prevent the roots striking downward, but ground where a quite thin surface of earth covers a rock. What means this? See on Mr 4:16. Third Case: The Thorny Ground. (Mr 4:7, 18, 19).


<hi type="bold">7. And some fell among thorns, and the thorns grew up, and choked it, and it yielded no fruit--</hi>This case is that of ground not thoroughly cleaned of the thistles, &c.; which, rising above the good seed, "choke" or "smother" it, excluding light and air, and drawing away the moisture and richness of the soil. Hence it "becomes unfruitful" (<reference osisRef="Matt.13.22">Mt 13:22</reference>); it grows, but its growth is checked, and it never ripens. The evil here is neither a hard nor a shallow soil--there is softness enough, and depth enough; but it is the existence in it of what draws all the moisture and richness of the soil away to itself, and so starves the plant. What now are these "thorns?" See on <reference osisRef="Mark.4.19">Mr 4:19</reference>.

 Fourth Case: The Good Ground. (<reference osisRef="Mark.4.8">Mr 4:8</reference>, <reference osisRef="Mark.4.20">20</reference>).

7. And some fell among thorns, and the thorns grew up, and choked it, and it yielded no fruit-- This case is that of ground not thoroughly cleaned of the thistles, &c.; which, rising above the good seed, "choke" or "smother" it, excluding light and air, and drawing away the moisture and richness of the soil. Hence it "becomes unfruitful" (Mt 13:22); it grows, but its growth is checked, and it never ripens. The evil here is neither a hard nor a shallow soil--there is softness enough, and depth enough; but it is the existence in it of what draws all the moisture and richness of the soil away to itself, and so starves the plant. What now are these "thorns?" See on Mr 4:19. Fourth Case: The Good Ground. (Mr 4:8, 20).


<hi type="bold">8. And other fell on good ground, and did yield fruit, &c.--</hi>The goodness of this last soil consists in its qualities being precisely the reverse of the other three soils: from its softness and tenderness, receiving and cherishing the seed; from its depth, allowing it to take firm root, and not quickly losing its moisture; and from its cleanness, giving its whole vigor and sap to the plant. In such a soil the seed "brings forth fruit," in all different degrees of profusion, according to the measure in which the soil possesses those qualities. See on <reference osisRef="Mark.4.20">Mr 4:20</reference>.

8. And other fell on good ground, and did yield fruit, &c.-- The goodness of this last soil consists in its qualities being precisely the reverse of the other three soils: from its softness and tenderness, receiving and cherishing the seed; from its depth, allowing it to take firm root, and not quickly losing its moisture; and from its cleanness, giving its whole vigor and sap to the plant. In such a soil the seed "brings forth fruit," in all different degrees of profusion, according to the measure in which the soil possesses those qualities. See on Mr 4:20.


9. And he said unto them, He that hath ears to hear, let him hear.

 After this parable is recorded the Evangelist says:


<hi type="bold">10. And when he was alone, they that were about him with the twelve--</hi>probably those who followed Him most closely and were firmest in discipleship, next to the Twelve.

<hi type="bold">asked of him the parable--</hi>The reply would seem to intimate that this parable of the sower was of that fundamental, comprehensive, and introductory character which we have assigned to it (see on <reference osisRef="Matt.13.1">Mt 13:1</reference>).

 Reason for Teaching in Parables (<reference osisRef="Mark.4.11">Mr 4:11</reference>, <reference osisRef="Mark.12.21-Mark.12.25">12, 21-25</reference>).

10. And when he was alone, they that were about him with the twelve-- probably those who followed Him most closely and were firmest in discipleship, next to the Twelve. asked of him the parable-- The reply would seem to intimate that this parable of the sower was of that fundamental, comprehensive, and introductory character which we have assigned to it (see on Mt 13:1). Reason for Teaching in Parables (Mr 4:11, 12, 21-25).


<hi type="bold">11-12. And he said unto them, Unto you it is given to know the mystery of the kingdom of God: but unto them, &c.--</hi>See on <reference osisRef="Matt.13.10-Matt.13.17">Mt 13:10-17</reference>.

11-12. And he said unto them, Unto you it is given to know the mystery of the kingdom of God: but unto them, &c.-- See on Mt 13:10-17.


<hi type="bold">13. Know ye not this parable? and how then will ye know all parables?--</hi>Probably this was said not so much in the spirit of rebuke, as to call their attention to the exposition of it which He was about to give, and so train them to the right apprehension of His future parables. As in the parables which we have endeavored to explain in Mt 13., we shall take this parable and the Lord's own exposition of the different parts of it together.

13. Know ye not this parable? and how then will ye know all parables?-- Probably this was said not so much in the spirit of rebuke, as to call their attention to the exposition of it which He was about to give, and so train them to the right apprehension of His future parables. As in the parables which we have endeavored to explain in Mt 13., we shall take this parable and the Lord's own exposition of the different parts of it together.


<hi type="bold">14. The sower soweth the word--</hi>or, as in Luke (<reference osisRef="Luke.8.11">Lu 8:11</reference>), "Now the parable is this: The seed is the word of God." But who is "the sower?" This is not expressed here because if "the word of God" be the seed, every scatterer of that precious seed must be regarded as a sower. It is true that in the parable of the tares it is said, "He that soweth the good seed is the Son of man," as "He that soweth the tares is the devil" (<reference osisRef="Matt.13.37">Mt 13:37</reference>, <reference osisRef="Matt.13.38">38</reference>). But these are only the great unseen parties, struggling in this world for the possession of man. Each of these has his agents among men themselves; and Christ's agents in the sowing of the good seed are the preachers of the word. Thus, as in all the cases about to be described, the sower is the same, and the seed is the same; while the result is entirely different, the whole difference must lie in the soils, which mean the different states of the human heart. And so, the great general lesson held forth in this parable of the sower is, that however faithful the preacher, and how pure soever his message, the effect of the preaching of the word depends upon the state of the hearer's heart. Now follow the cases. See on <reference osisRef="Mark.4.4">Mr 4:4</reference>.

14. The sower soweth the word-- or, as in Luke (Lu 8:11), "Now the parable is this: The seed is the word of God." But who is "the sower?" This is not expressed here because if "the word of God" be the seed, every scatterer of that precious seed must be regarded as a sower. It is true that in the parable of the tares it is said, "He that soweth the good seed is the Son of man," as "He that soweth the tares is the devil" (Mt 13:37, 38). But these are only the great unseen parties, struggling in this world for the possession of man. Each of these has his agents among men themselves; and Christ's agents in the sowing of the good seed are the preachers of the word. Thus, as in all the cases about to be described, the sower is the same, and the seed is the same; while the result is entirely different, the whole difference must lie in the soils, which mean the different states of the human heart. And so, the great general lesson held forth in this parable of the sower is, that however faithful the preacher, and how pure soever his message, the effect of the preaching of the word depends upon the state of the hearer's heart. Now follow the cases. See on Mr 4:4.


<hi type="bold">15. And these are they by the wayside, where the word is sown; but, when they have heard, &c.--</hi>or, more fully (<reference osisRef="Matt.13.19">Mt 13:19</reference>), "When any one heareth the word of the kingdom, and understandeth it not, then cometh the wicked one, and catcheth away that which was sown in his heart." The great truth here taught is, that hearts all unbroken and hard are no fit soil for saving truth. They apprehend it not (<reference osisRef="Matt.13.19">Mt 13:19</reference>) as God's means of restoring them to Himself; it penetrates not, makes no impression, but lies loosely on the surface of the heart, till the wicked one--afraid of losing a victim by his "believing to salvation" (<reference osisRef="Luke.8.12">Lu 8:12</reference>)--finds some frivolous subject by whose greater attractions to draw off the attention, and straightway it is gone. Of how many hearers of the word is this the graphic but painful history!

15. And these are they by the wayside, where the word is sown; but, when they have heard, &c.-- or, more fully (Mt 13:19), "When any one heareth the word of the kingdom, and understandeth it not, then cometh the wicked one, and catcheth away that which was sown in his heart." The great truth here taught is, that hearts all unbroken and hard are no fit soil for saving truth. They apprehend it not (Mt 13:19) as God's means of restoring them to Himself; it penetrates not, makes no impression, but lies loosely on the surface of the heart, till the wicked one--afraid of losing a victim by his "believing to salvation" (Lu 8:12)--finds some frivolous subject by whose greater attractions to draw off the attention, and straightway it is gone. Of how many hearers of the word is this the graphic but painful history!


<hi type="bold">16. And these are they likewise which are sown on stony ground, &c.--</hi>"Immediately" the seed in such a case "springs up"--all the quicker from the shallowness of the soil--"because it has no depth of earth." But the sun, beating on it, as quickly scorches and withers it up, "because it has no root" (<reference osisRef="Mark.4.6">Mr 4:6</reference>), and "lacks moisture" (<reference osisRef="Luke.8.6">Lu 8:6</reference>). The great truth here taught is that hearts superficially impressed are apt to receive the truth with readiness, and even with joy (<reference osisRef="Luke.8.13">Lu 8:13</reference>); but the heat of tribulation or persecution because of the word, or the trials which their new profession brings upon them quickly dries up their relish for the truth, and withers all the hasty promise of fruit which they showed. Such disappointing issues of a faithful and awakening ministry--alas, how frequent are they!

16. And these are they likewise which are sown on stony ground, &c.-- "Immediately" the seed in such a case "springs up"--all the quicker from the shallowness of the soil--"because it has no depth of earth." But the sun, beating on it, as quickly scorches and withers it up, "because it has no root" (Mr 4:6), and "lacks moisture" (Lu 8:6). The great truth here taught is that hearts superficially impressed are apt to receive the truth with readiness, and even with joy (Lu 8:13); but the heat of tribulation or persecution because of the word, or the trials which their new profession brings upon them quickly dries up their relish for the truth, and withers all the hasty promise of fruit which they showed. Such disappointing issues of a faithful and awakening ministry--alas, how frequent are they!


18. And these are they which are sown among thorns; such as hear the word,


<hi type="bold">19. And the cares of this world, and the deceitfulness of riches, and the lusts of other things entering in--</hi>or "the pleasures of this life" (<reference osisRef="Luke.8.14">Lu 8:14</reference>).

<hi type="bold">choke the word, and it becometh unfruitful--</hi>First, "The cares of this world"--anxious, unrelaxing attention to the business of this present life; second, "The deceitfulness of riches"--of those riches which are the fruit of this worldly "care"; third, "The pleasures of this life," or "the lusts of other things entering in"--the enjoyments in themselves may be innocent, which worldly prosperity enables one to indulge. These "choke" or "smother" the word; drawing off so much of one's attention, absorbing so much of one's interest, and using up so much of one's time, that only the dregs of these remain for spiritual things, and a fagged, hurried, and heartless formalism is at length all the religion of such persons. What a vivid picture is this of the mournful condition of many, especially in great commercial countries, who once promised much fruit! "They bring no fruit to perfection" (<reference osisRef="Luke.8.14">Lu 8:14</reference>); indicating how much growth there may be, in the early stages of such a case, and promise of fruit--which after all never ripens.

19. And the cares of this world, and the deceitfulness of riches, and the lusts of other things entering in-- or "the pleasures of this life" (Lu 8:14). choke the word, and it becometh unfruitful-- First, "The cares of this world"--anxious, unrelaxing attention to the business of this present life; second, "The deceitfulness of riches"--of those riches which are the fruit of this worldly "care"; third, "The pleasures of this life," or "the lusts of other things entering in"--the enjoyments in themselves may be innocent, which worldly prosperity enables one to indulge. These "choke" or "smother" the word; drawing off so much of one's attention, absorbing so much of one's interest, and using up so much of one's time, that only the dregs of these remain for spiritual things, and a fagged, hurried, and heartless formalism is at length all the religion of such persons. What a vivid picture is this of the mournful condition of many, especially in great commercial countries, who once promised much fruit! "They bring no fruit to perfection" (Lu 8:14); indicating how much growth there may be, in the early stages of such a case, and promise of fruit--which after all never ripens.


<hi type="bold">20. And these are they which are sown on good ground; such as hear the word, and receive it, and bring forth fruit, some thirtyfold, some sixty, and some an hundred--</hi>A heart soft and tender, stirred to its depths on the great things of eternity, and jealously guarded from worldly engrossments, such only is the "honest and good heart" (<reference osisRef="Luke.8.15">Lu 8:15</reference>), which "keeps," that is, "retains" the seed of the word, and bears fruit just in proportion as it is such a heart. Such "bring forth fruit with patience" (<reference osisRef="Mark.4.15">Mr 4:15</reference>), or continuance, "enduring to the end"; in contrast with those in whom the word is "choked" and brings no fruit to perfection. The "thirtyfold" is designed to express the lowest degree of fruitfulness; the "hundredfold" the highest; and the "sixtyfold" the intermediate degrees of fruitfulness. As a "hundredfold," though not unexampled (<reference osisRef="Gen.26.12">Ge 26:12</reference>), is a rare return in the natural husbandry, so the highest degrees of spiritual fruitfulness are too seldom witnessed. The closing words of this introductory parable seem designed to call attention to the fundamental and universal character of it.

20. And these are they which are sown on good ground; such as hear the word, and receive it, and bring forth fruit, some thirtyfold, some sixty, and some an hundred-- A heart soft and tender, stirred to its depths on the great things of eternity, and jealously guarded from worldly engrossments, such only is the "honest and good heart" (Lu 8:15), which "keeps," that is, "retains" the seed of the word, and bears fruit just in proportion as it is such a heart. Such "bring forth fruit with patience" (Mr 4:15), or continuance, "enduring to the end"; in contrast with those in whom the word is "choked" and brings no fruit to perfection. The "thirtyfold" is designed to express the lowest degree of fruitfulness; the "hundredfold" the highest; and the "sixtyfold" the intermediate degrees of fruitfulness. As a "hundredfold," though not unexampled (Ge 26:12), is a rare return in the natural husbandry, so the highest degrees of spiritual fruitfulness are too seldom witnessed. The closing words of this introductory parable seem designed to call attention to the fundamental and universal character of it.


<hi type="bold">21. And he said unto them, Is a candle--</hi>or "lamp"

<hi type="bold">brought to be put under a bushel, or under a bed? and not to be set on a candlestick?--</hi>"that they which enter in may see the light" (<reference osisRef="Luke.8.16">Lu 8:16</reference>). See on <reference osisRef="Matt.5.15">Mt 5:15</reference>, of which this is nearly a repetition.

21. And he said unto them, Is a candle-- or "lamp" brought to be put under a bushel, or under a bed? and not to be set on a candlestick?-- "that they which enter in may see the light" (Lu 8:16). See on Mt 5:15, of which this is nearly a repetition.


<hi type="bold">22. For there is nothing hid which shall not be manifested, &c.--</hi>See on <reference osisRef="Matt.10.26">Mt 10:26</reference>, <reference osisRef="Matt.10.27">27</reference>; but the connection there and here is slightly different. Here the idea seems to be this--"I have privately expounded to you these great truths, but only that ye may proclaim them publicly; and if ye will not, others will. For these are not designed for secrecy. They are imparted to be diffused abroad, and they shall be so; yea, a time is coming when the most hidden things shall be brought to light."

22. For there is nothing hid which shall not be manifested, &c.-- See on Mt 10:26, 27; but the connection there and here is slightly different. Here the idea seems to be this--"I have privately expounded to you these great truths, but only that ye may proclaim them publicly; and if ye will not, others will. For these are not designed for secrecy. They are imparted to be diffused abroad, and they shall be so; yea, a time is coming when the most hidden things shall be brought to light."


<hi type="bold">23. If any man have ears to hear, let him hear--</hi>This for the second time on the same subject (see on <reference osisRef="Mark.4.9">Mr 4:9</reference>).

23. If any man have ears to hear, let him hear-- This for the second time on the same subject (see on Mr 4:9).


<hi type="bold">24. And he saith unto them, Take heed what ye hear--</hi>In Luke (<reference osisRef="Luke.8.18">Lu 8:18</reference>) it is, "Take heed how ye hear." The one implies the other, but both precepts are very weighty.

<hi type="bold">with what measure ye mete, it shall be measured to you--</hi>See on <reference osisRef="Matt.7.2">Mt 7:2</reference>.

<hi type="bold">and unto you that hear--</hi>that is, thankfully, teachably, profitably.

 shall more be given.

24. And he saith unto them, Take heed what ye hear-- In Luke (Lu 8:18) it is, "Take heed how ye hear." The one implies the other, but both precepts are very weighty. with what measure ye mete, it shall be measured to you-- See on Mt 7:2. and unto you that hear-- that is, thankfully, teachably, profitably. shall more be given.


<hi type="bold">25. For he that hath, to him shall be given; and he that hath not, from him shall be taken even that which he hath--</hi>or "seemeth to have," or "thinketh he hath." (See on <reference osisRef="Matt.13.12">Mt 13:12</reference>). This "having" and "thinking he hath" are not different; for when it hangs loosely upon him, and is not appropriated to its proper ends and uses, it both is and is not his.

 Parable of the Seed Growing We Know Not How (<reference osisRef="Mark.4.26-Mark.4.29">Mr 4:26-29</reference>).

 This beautiful parable is peculiar to Mark. Its design is to teach the Imperceptible Growth of the word sown in the heart, from its earliest stage of development to the ripest fruits of practical righteousness.

25. For he that hath, to him shall be given; and he that hath not, from him shall be taken even that which he hath-- or "seemeth to have," or "thinketh he hath." (See on Mt 13:12). This "having" and "thinking he hath" are not different; for when it hangs loosely upon him, and is not appropriated to its proper ends and uses, it both is and is not his. Parable of the Seed Growing We Know Not How (Mr 4:26-29). This beautiful parable is peculiar to Mark. Its design is to teach the Imperceptible Growth of the word sown in the heart, from its earliest stage of development to the ripest fruits of practical righteousness.


<hi type="bold">26-27. So is the kingdom of God, as if a man should cast seed into the ground; and should sleep, and rise night and day--</hi>go about his other ordinary occupations, leaving it to the well-known laws of vegetation under the genial influences of heaven. This is the sense of "the earth bringing forth fruit of herself," in <reference osisRef="Mark.4.27">Mr 4:27</reference>.

26-27. So is the kingdom of God, as if a man should cast seed into the ground; and should sleep, and rise night and day-- go about his other ordinary occupations, leaving it to the well-known laws of vegetation under the genial influences of heaven. This is the sense of "the earth bringing forth fruit of herself," in Mr 4:27.


<hi type="bold">28. For the earth bringeth forth fruit of herself; first the blade, then the ear, after that the full corn in the ear--</hi>beautiful allusion to the succession of similar stages, though not definitely marked periods, in the Christian life, and generally in the kingdom of God.

28. For the earth bringeth forth fruit of herself; first the blade, then the ear, after that the full corn in the ear-- beautiful allusion to the succession of similar stages, though not definitely marked periods, in the Christian life, and generally in the kingdom of God.


<hi type="bold">29. But when the fruit is brought forth--</hi>to maturity

<hi type="bold">immediately he putteth in the sickle, because the harvest is come--</hi>This charmingly points to the transition from the earthly to the heavenly condition of the Christian and the Church.

 Parable of the Mustard Seed (<reference osisRef="Mark.4.30-Mark.4.32">Mr 4:30-32</reference>).

 For the exposition of this portion, see on <reference osisRef="Matt.13.31">Mt 13:31</reference>, <reference osisRef="Matt.13.32">32</reference>.

29. But when the fruit is brought forth-- to maturity immediately he putteth in the sickle, because the harvest is come-- This charmingly points to the transition from the earthly to the heavenly condition of the Christian and the Church. Parable of the Mustard Seed (Mr 4:30-32). For the exposition of this portion, see on Mt 13:31, 32.


<hi type="bold">33. And with many such parables spake he the word unto them, as they were able to hear it--</hi>Had this been said in the corresponding passage of Matthew, we should have concluded that what that Evangelist recorded was but a specimen of other parables spoken on the same occasion. But Matthew (<reference osisRef="Matt.13.34">Mt 13:34</reference>) says, "All these things spake Jesus unto the multitude in parables"; and as Mark records only some of the parables which Matthew gives, we are warranted to infer that the "many such parables" alluded to here mean no more than the full complement of them which we find in Matthew.

33. And with many such parables spake he the word unto them, as they were able to hear it-- Had this been said in the corresponding passage of Matthew, we should have concluded that what that Evangelist recorded was but a specimen of other parables spoken on the same occasion. But Matthew (Mt 13:34) says, "All these things spake Jesus unto the multitude in parables"; and as Mark records only some of the parables which Matthew gives, we are warranted to infer that the "many such parables" alluded to here mean no more than the full complement of them which we find in Matthew.


<hi type="bold">34. But without a parable spake he not unto them--</hi>See on <reference osisRef="Matt.13.34">Mt 13:34</reference>.

<hi type="bold">and when they were alone, he expounded all things to his disciples--</hi>See on <reference osisRef="Mark.4.22">Mr 4:22</reference>.

<hi type="bold"><reference osisRef="Mark.4.35-Mark.5.20">Mr 4:35-5:20</reference>. Jesus Crossing the Sea of Galilee, Miraculously Stills a Tempest--</hi>He Cures the Demoniac of Gadara. ( = <reference osisRef="Matt.8.23-Matt.8.34">Mt 8:23-34</reference>; <reference osisRef="Luke.8.22-Luke.8.39">Lu 8:22-39</reference>).

 The time of this section is very definitely marked by our Evangelist, and by him alone, in the opening words.

 Jesus Stills a Tempest on the Sea of Galilee (<reference osisRef="Mark.4.35-Mark.4.41">Mr 4:35-41</reference>).

34. But without a parable spake he not unto them-- See on Mt 13:34. and when they were alone, he expounded all things to his disciples-- See on Mr 4:22. Mr 4:35-5:20. Jesus Crossing the Sea of Galilee, Miraculously Stills a Tempest-- He Cures the Demoniac of Gadara. ( = Mt 8:23-34; Lu 8:22-39). The time of this section is very definitely marked by our Evangelist, and by him alone, in the opening words. Jesus Stills a Tempest on the Sea of Galilee (Mr 4:35-41).


<hi type="bold">35. And the same day--</hi>on which He spoke the memorable parables of the <reference osisRef="Mark.4.1-Mark.4.32">Mr 4:1-32</reference>, and of <reference osisRef="Matt.13.1-Matt.13.52">Mt 13:1-52</reference>.

<hi type="bold">when the even was come--</hi>(See on <reference osisRef="Mark.6.35">Mr 6:35</reference>). This must have been the earlier evening--what we should call the afternoon--since after all that passed on the other side, when He returned to the west side, the people were waiting for Him in great numbers (<reference osisRef="Mark.4.21">Mr 4:21</reference>; <reference osisRef="Luke.8.40">Lu 8:40</reference>).

<hi type="bold">he saith unto them, Let us pass over unto the other side--</hi>to the east side of the lake, to grapple with a desperate case of possession, and set the captive free, and to give the Gadarenes an opportunity of hearing the message of salvation, amid the wonder which that marvellous cure was fitted to awaken and the awe which the subsequent events could not but strike into them.

35. And the same day-- on which He spoke the memorable parables of the Mr 4:1-32, and of Mt 13:1-52. when the even was come-- (See on Mr 6:35). This must have been the earlier evening--what we should call the afternoon--since after all that passed on the other side, when He returned to the west side, the people were waiting for Him in great numbers (Mr 4:21; Lu 8:40). he saith unto them, Let us pass over unto the other side-- to the east side of the lake, to grapple with a desperate case of possession, and set the captive free, and to give the Gadarenes an opportunity of hearing the message of salvation, amid the wonder which that marvellous cure was fitted to awaken and the awe which the subsequent events could not but strike into them.


<hi type="bold">36. And when they had sent away the multitude, they took him even as he was in the ship--</hi>that is, without any preparation, and without so much as leaving the vessel, out of which He had been all day teaching.

<hi type="bold">And there were also with him other little ships--</hi>with passengers, probably, wishing to accompany Him.

36. And when they had sent away the multitude, they took him even as he was in the ship-- that is, without any preparation, and without so much as leaving the vessel, out of which He had been all day teaching. And there were also with him other little ships-- with passengers, probably, wishing to accompany Him.


<hi type="bold">37. And there arose a great storm of wind--</hi>"a tempest of wind." To such sudden squalls the Sea of Galilee is very liable from its position, in a deep basin, skirted on the east by lofty mountain ranges, while on the west the hills are intersected by narrow gorges through which the wind sweeps across the lake, and raises its waters with great rapidity into a storm.

<hi type="bold">and the waves beat into the ship--</hi>kept beating or pitching on the ship.

<hi type="bold">so that it was now full--</hi>rather, "so that it was already filling." In Matthew (<reference osisRef="Matt.8.24">Mt 8:24</reference>), "insomuch that the ship was covered with the waves"; but this is too strong. It should be, "so that the ship was getting covered by the waves." So we must translate the word used in Luke (<reference osisRef="Luke.8.23">Lu 8:23</reference>)--not as in our version--"And there came down a storm on the lake, and they were filled [with water]"--but "they were getting filled," that is, those who sailed; meaning, of course, that their ship was so.

37. And there arose a great storm of wind-- "a tempest of wind." To such sudden squalls the Sea of Galilee is very liable from its position, in a deep basin, skirted on the east by lofty mountain ranges, while on the west the hills are intersected by narrow gorges through which the wind sweeps across the lake, and raises its waters with great rapidity into a storm. and the waves beat into the ship-- kept beating or pitching on the ship. so that it was now full-- rather, "so that it was already filling." In Matthew (Mt 8:24), "insomuch that the ship was covered with the waves"; but this is too strong. It should be, "so that the ship was getting covered by the waves." So we must translate the word used in Luke (Lu 8:23)--not as in our version--"And there came down a storm on the lake, and they were filled [with water]"--but "they were getting filled," that is, those who sailed; meaning, of course, that their ship was so.


<hi type="bold">38. And he was in the hinder part of the ship--</hi>or stern.

<hi type="bold">asleep on a pillow--</hi>either a place in the vessel made to receive the head, or a cushion for the head to rest on. It was evening; and after the fatigues of a busy day of teaching under the hot sun, having nothing to do while crossing the lake, He sinks into a deep sleep, which even this tempest raging around and tossing the little vessel did not disturb.

<hi type="bold">and they awake him, and say unto him, Master--</hi>or "Teacher." In Luke (<reference osisRef="Luke.8.24">Lu 8:24</reference>) this is doubled--in token of their life-and-death earnestness--"Master, Master."

<hi type="bold">carest thou not that we perish?--</hi>Unbelief and fear made them sadly forget their place, to speak so. Matthew (<reference osisRef="Matt.8.25">Mt 8:25</reference>) has it, "Lord, save us, we perish." When those accustomed to fish upon that deep thus spake, the danger must have been imminent. They say nothing of what would become of Him, if they perished; nor think, whether, if He could not perish, it was likely He would let this happen to them; but they hardly knew what they said.

38. And he was in the hinder part of the ship-- or stern. asleep on a pillow-- either a place in the vessel made to receive the head, or a cushion for the head to rest on. It was evening; and after the fatigues of a busy day of teaching under the hot sun, having nothing to do while crossing the lake, He sinks into a deep sleep, which even this tempest raging around and tossing the little vessel did not disturb. and they awake him, and say unto him, Master-- or "Teacher." In Luke (Lu 8:24) this is doubled--in token of their life-and-death earnestness--"Master, Master." carest thou not that we perish?-- Unbelief and fear made them sadly forget their place, to speak so. Matthew (Mt 8:25) has it, "Lord, save us, we perish." When those accustomed to fish upon that deep thus spake, the danger must have been imminent. They say nothing of what would become of Him, if they perished; nor think, whether, if He could not perish, it was likely He would let this happen to them; but they hardly knew what they said.


<hi type="bold">39. And he arose, and rebuked the wind--</hi>"and the raging of the water" (<reference osisRef="Luke.8.24">Lu 8:24</reference>).

<hi type="bold">and said unto the sea, Peace, be still--</hi>two sublime words of command, from a Master to His servants, the elements.

<hi type="bold">And the wind ceased, and there was a great calm--</hi>The sudden hushing of the wind would not at once have calmed the sea, whose commotion would have settled only after a considerable time. But the word of command was given to both elements at once.

39. And he arose, and rebuked the wind-- "and the raging of the water" (Lu 8:24). and said unto the sea, Peace, be still-- two sublime words of command, from a Master to His servants, the elements. And the wind ceased, and there was a great calm-- The sudden hushing of the wind would not at once have calmed the sea, whose commotion would have settled only after a considerable time. But the word of command was given to both elements at once.


<hi type="bold">40. And he said unto them, Why are ye so fearful?--</hi>There is a natural apprehension under danger; but there was unbelief in their fear. It is worthy of notice how considerately the Lord defers this rebuke till He had first removed the danger, in the midst of which they would not have been in a state to listen to anything.

<hi type="bold">how is it that ye have no faith?--</hi>next to none, or none in present exercise. In Matthew (<reference osisRef="Matt.8.26">Mt 8:26</reference>) it is, "Why are ye fearful, O ye of little faith?" Faith they had, for they applied to Christ for relief: but little, for they were afraid, though Christ was in the ship. Faith dispels fear, but only in proportion to its strength.

40. And he said unto them, Why are ye so fearful?-- There is a natural apprehension under danger; but there was unbelief in their fear. It is worthy of notice how considerately the Lord defers this rebuke till He had first removed the danger, in the midst of which they would not have been in a state to listen to anything. how is it that ye have no faith?-- next to none, or none in present exercise. In Matthew (Mt 8:26) it is, "Why are ye fearful, O ye of little faith?" Faith they had, for they applied to Christ for relief: but little, for they were afraid, though Christ was in the ship. Faith dispels fear, but only in proportion to its strength.


<hi type="bold">41. And they feared exceedingly--</hi>were struck with deep awe.

<hi type="bold">and said one to another, What manner of man is this, that even the wind and the sea obey him?--</hi>"What is this? Israel has all along been singing of Jehovah, 'Thou rulest the raging of the sea: when the waves thereof arise, Thou stillest them!' 'The Lord on high is mightier than the noise of many waters, yea, than the mighty waves of the sea!' (<reference osisRef="Ps.89.9">Psa 89:9</reference>; <reference osisRef="Ps.93.4">93:4</reference>). But, lo, in this very boat of ours is One of our own flesh and blood, who with His word of command hath done the same! Exhausted with the fatigues of the day, He was but a moment ago in a deep sleep, undisturbed by the howling tempest, and we had to waken Him with the cry of our terror; but rising at our call, His majesty was felt by the raging elements, for they were instantly hushed--'What Manner of Man is this?'" <chapter eID="Mark.4"/>

41. And they feared exceedingly-- were struck with deep awe. and said one to another, What manner of man is this, that even the wind and the sea obey him?-- "What is this? Israel has all along been singing of Jehovah, 'Thou rulest the raging of the sea: when the waves thereof arise, Thou stillest them!' 'The Lord on high is mightier than the noise of many waters, yea, than the mighty waves of the sea!' (Psa 89:9; 93:4). But, lo, in this very boat of ours is One of our own flesh and blood, who with His word of command hath done the same! Exhausted with the fatigues of the day, He was but a moment ago in a deep sleep, undisturbed by the howling tempest, and we had to waken Him with the cry of our terror; but rising at our call, His majesty was felt by the raging elements, for they were instantly hushed--'What Manner of Man is this?'"


<title type="x-s2">CHAPTER 5</title>
 Glorious Cure of the Gadarene Demoniac (<reference osisRef="Mark.5.1-Mark.5.20">Mr 5:1-20</reference>).

1. And they came over unto the other side of the sea, into the country of the Gadarenes.

CHAPTER 5 Glorious Cure of the Gadarene Demoniac (Mr 5:1-20). 1. And they came over unto the other side of the sea, into the country of the Gadarenes.


<hi type="bold">2. And when he was come out of the ship, immediately--</hi>(see <reference osisRef="Mark.5.6">Mr 5:6</reference>).

<hi type="bold">there met him a man with an unclean spirit--</hi>"which had devils [demons] <hi type="bold">long time" (<reference osisRef="Luke.8.27">Lu 8:27</reference>). In Matthew (<reference osisRef="Matt.8.28">Mt 8:28</reference>), "there met him two men possessed with devils." Though there be no discrepancy between these two statements--</hi>more than between two witnesses, one of whom testifies to something done by one person, while the other affirms that there were two--it is difficult to see how the principal details here given could apply to more than one case.

2. And when he was come out of the ship, immediately-- (see Mr 5:6). there met him a man with an unclean spirit-- "which had devils [demons] long time" (Lu 8:27). In Matthew (Mt 8:28), "there met him two men possessed with devils." Though there be no discrepancy between these two statements-- more than between two witnesses, one of whom testifies to something done by one person, while the other affirms that there were two--it is difficult to see how the principal details here given could apply to more than one case.


<hi type="bold">3. Who had his dwelling among the tombs--</hi>Luke (<reference osisRef="Luke.8.27">Lu 8:27</reference>) says, "He ware no clothes, neither abode in any house." These tombs were hewn out of the rocky caves of the locality, and served for shelters and lurking places (<reference osisRef="Luke.8.26">Lu 8:26</reference>).

3. Who had his dwelling among the tombs-- Luke (Lu 8:27) says, "He ware no clothes, neither abode in any house." These tombs were hewn out of the rocky caves of the locality, and served for shelters and lurking places (Lu 8:26).


<hi type="bold">4. Because that he had been often bound with fetters and chains, &c.--</hi>Luke says (<reference osisRef="Luke.8.29">Lu 8:29</reference>) that "oftentimes it [the unclean spirit] had caught him"; and after mentioning how they had vainly tried to bind him with chains and fetters, because, "he brake the bands," he adds, "and was driven of the devil [demon] into the wilderness." The dark tyrant-power by which he was held clothed him with superhuman strength and made him scorn restraint. Matthew (<reference osisRef="Matt.8.28">Mt 8:28</reference>) says he was "exceeding fierce, so that no man might pass by that way." He was the terror of the whole locality.

4. Because that he had been often bound with fetters and chains, &c.-- Luke says (Lu 8:29) that "oftentimes it [the unclean spirit] had caught him"; and after mentioning how they had vainly tried to bind him with chains and fetters, because, "he brake the bands," he adds, "and was driven of the devil [demon] into the wilderness." The dark tyrant-power by which he was held clothed him with superhuman strength and made him scorn restraint. Matthew (Mt 8:28) says he was "exceeding fierce, so that no man might pass by that way." He was the terror of the whole locality.


<hi type="bold">5. And always, night and day, he was in the mountains, and in the tombs, crying, and cutting himself with stones--</hi>Terrible as he was to others, he himself endured untold misery, which sought relief in tears and self-inflicted torture.

5. And always, night and day, he was in the mountains, and in the tombs, crying, and cutting himself with stones-- Terrible as he was to others, he himself endured untold misery, which sought relief in tears and self-inflicted torture.


<hi type="bold">6. But when he saw Jesus afar off, he ran and worshipped him--</hi>not with the spontaneous alacrity which says to Jesus, "Draw me, we will run after thee," but inwardly compelled, with terrific rapidity, before the Judge, to receive sentence of expulsion.

6. But when he saw Jesus afar off, he ran and worshipped him-- not with the spontaneous alacrity which says to Jesus, "Draw me, we will run after thee," but inwardly compelled, with terrific rapidity, before the Judge, to receive sentence of expulsion.


7. What have I to do with thee, Jesus, Son of the most high God? I <hi type="bold">adjure thee by God, that thou torment me not--</hi>or, as in <reference osisRef="Matt.8.29">Mt 8:29</reference>, "Art Thou come to torment us before the time?" (See on <reference osisRef="Mark.1.24">Mr 1:24</reference>). Behold the tormentor anticipating, dreading, and entreating exemption from torment! In Christ they discern their destined Tormentor; the time, they know, is fixed, and they feel as if it were come already! (<reference osisRef="Jas.2.19">Jas 2:19</reference>).

7. What have I to do with thee, Jesus, Son of the most high God? I adjure thee by God, that thou torment me not-- or, as in Mt 8:29, "Art Thou come to torment us before the time?" (See on Mr 1:24). Behold the tormentor anticipating, dreading, and entreating exemption from torment! In Christ they discern their destined Tormentor; the time, they know, is fixed, and they feel as if it were come already! (Jas 2:19).


<hi type="bold">8. For he said unto him--</hi>that is, before the unclean spirit cried out.

<hi type="bold">Come out of the man, unclean spirit!--</hi>Ordinarily, obedience to a command of this nature was immediate. But here, a certain delay is permitted, the more signally to manifest the power of Christ and accomplish His purposes.

8. For he said unto him-- that is, before the unclean spirit cried out. Come out of the man, unclean spirit!-- Ordinarily, obedience to a command of this nature was immediate. But here, a certain delay is permitted, the more signally to manifest the power of Christ and accomplish His purposes.


<hi type="bold">9. And he asked him, What is thy name?--</hi>The object of this question was to extort an acknowledgment of the virulence of demoniacal power by which this victim was enthralled.

<hi type="bold">And he answered, saying, My name is Legion: for we are many--</hi>or, as in Luke (<reference osisRef="Luke.8.30">Lu 8:30</reference>) "because many devils [demons] were entered into him." A <hi type="bold">legion, in the Roman army, amounted, at its full complement, to six thousand; but here the word is used, as such words with us, and even this one, for an indefinitely large number--</hi>large enough however to rush, as soon as permission was given, into two thousand swine and destroy them.

9. And he asked him, What is thy name?-- The object of this question was to extort an acknowledgment of the virulence of demoniacal power by which this victim was enthralled. And he answered, saying, My name is Legion: for we are many-- or, as in Luke (Lu 8:30) "because many devils [demons] were entered into him." A legion, in the Roman army, amounted, at its full complement, to six thousand; but here the word is used, as such words with us, and even this one, for an indefinitely large number-- large enough however to rush, as soon as permission was given, into two thousand swine and destroy them.


<hi type="bold">10. And he besought him much that he would not send them away out of the country--</hi>The entreaty, it will be observed, was made by one spirit, but in behalf of many--"he besought Him not to send them, &c."--just as in <reference osisRef="Mark.5.9">Mr 5:9</reference>, "he answered we are many." But what do they mean by entreating so earnestly not to be ordered out of the country? Their next petition (<reference osisRef="Mark.5.12">Mr 5:12</reference>) will make that clear enough.

10. And he besought him much that he would not send them away out of the country-- The entreaty, it will be observed, was made by one spirit, but in behalf of many--"he besought Him not to send them, &c."--just as in Mr 5:9, "he answered we are many." But what do they mean by entreating so earnestly not to be ordered out of the country? Their next petition (Mr 5:12) will make that clear enough.


<hi type="bold">11. Now there was there, nigh unto the mountains--</hi>rather, "to the mountain," according to what is clearly the true reading. In <reference osisRef="Matt.8.30">Mt 8:30</reference>, they are said to have been "a good way off." But these expressions, far from being inconsistent, only confirm, by their precision, the minute accuracy of the narrative.

<hi type="bold">a great herd of swine feeding--</hi>There can hardly be any doubt that the owners of these were Jews, since to them our Lord had now come to proffer His services. This will explain what follows.

11. Now there was there, nigh unto the mountains-- rather, "to the mountain," according to what is clearly the true reading. In Mt 8:30, they are said to have been "a good way off." But these expressions, far from being inconsistent, only confirm, by their precision, the minute accuracy of the narrative. a great herd of swine feeding-- There can hardly be any doubt that the owners of these were Jews, since to them our Lord had now come to proffer His services. This will explain what follows.


<hi type="bold">12. And all the devils besought him, saying--</hi>"if thou cast us out" (<reference osisRef="Matt.8.31">Mt 8:31</reference>).

<hi type="bold">Send us into the swine, that we may enter into them--</hi>Had they spoken out all their mind, perhaps this would have been it: "If we must quit our hold of this man, suffer us to continue our work of mischief in another form, that by entering these swine, and thus destroying the people's property, we may steel their hearts against Thee!"

12. And all the devils besought him, saying-- "if thou cast us out" (Mt 8:31). Send us into the swine, that we may enter into them-- Had they spoken out all their mind, perhaps this would have been it: "If we must quit our hold of this man, suffer us to continue our work of mischief in another form, that by entering these swine, and thus destroying the people's property, we may steel their hearts against Thee!"


<hi type="bold">13. And forthwith Jesus gave them leave--</hi>In Matthew (<reference osisRef="Matt.8.32">Mt 8:32</reference>) this is given with majestic brevity--"Go!" The owners, if Jews, drove an illegal trade; if heathens, they insulted the national religion: in either case the permission was just.

<hi type="bold">And the unclean spirits went out--</hi>of the man.

<hi type="bold">and entered into the swine: and the herd ran violently--</hi>rushed.

<hi type="bold">down a steep place--</hi>down the hanging cliff.

<hi type="bold">into the sea (they were about two thousand)--</hi>The number of them is given by this graphic Evangelist alone.

<hi type="bold">and were choked in the sea--</hi>"perished in the waters" (<reference osisRef="Matt.8.32">Mt 8:32</reference>).

13. And forthwith Jesus gave them leave-- In Matthew (Mt 8:32) this is given with majestic brevity--"Go!" The owners, if Jews, drove an illegal trade; if heathens, they insulted the national religion: in either case the permission was just. And the unclean spirits went out-- of the man. and entered into the swine: and the herd ran violently-- rushed. down a steep place-- down the hanging cliff. into the sea (they were about two thousand)-- The number of them is given by this graphic Evangelist alone. and were choked in the sea-- "perished in the waters" (Mt 8:32).


<hi type="bold">14. And they that fed the swine fled, and told it--</hi>"told everything, and what was befallen to the possessed of the devils" (<reference osisRef="Matt.8.33">Mt 8:33</reference>).

<hi type="bold">in the city, and in the country. And they went out to see what it was that was done--</hi>Thus had they the evidence, both of the herdsmen and of their own senses, to the reality of both miracles.

14. And they that fed the swine fled, and told it-- "told everything, and what was befallen to the possessed of the devils" (Mt 8:33). in the city, and in the country. And they went out to see what it was that was done-- Thus had they the evidence, both of the herdsmen and of their own senses, to the reality of both miracles.


<hi type="bold">15. And they come to Jesus--</hi>Matthew (<reference osisRef="Matt.8.34">Mt 8:34</reference>) says, "Behold, the whole city came out to meet Jesus."

<hi type="bold">and see him that was possessed with the devil--</hi>the demonized person.

<hi type="bold">and had the legion, sitting--</hi>"at the feet of Jesus," adds Luke (<reference osisRef="Luke.8.35">Lu 8:35</reference>); in contrast with his former wild and wandering habits.

<hi type="bold">and clothed--</hi>As our Evangelist had not told us that he "ware no clothes," the meaning of this statement could only have been conjectured but for "the beloved physician" (<reference osisRef="Luke.8.27">Lu 8:27</reference>), who supplies the missing piece of information here. This is a striking case of what are called Undesigned Coincidences amongst the different Evangelists; one of them taking a thing for granted, as familiarly known at the time, but which we should never have known but for one or more of the others, and without the knowledge of which some of their statements would be unintelligible. The clothing which the poor man would feel the want of the moment his consciousness returned to him, was doubtless supplied to him by some of the Twelve.

<hi type="bold">and in his right mind--</hi>but now, oh, in what a lofty sense! (Compare an analogous, though a different kind of case, <reference osisRef="Dan.4.34-Dan.4.37">Da 4:34-37</reference>).

<hi type="bold">and they were afraid--</hi>Had this been awe only, it had been natural enough; but other feelings, alas! of a darker kind, soon showed themselves.

15. And they come to Jesus-- Matthew (Mt 8:34) says, "Behold, the whole city came out to meet Jesus." and see him that was possessed with the devil-- the demonized person. and had the legion, sitting-- "at the feet of Jesus," adds Luke (Lu 8:35); in contrast with his former wild and wandering habits. and clothed-- As our Evangelist had not told us that he "ware no clothes," the meaning of this statement could only have been conjectured but for "the beloved physician" (Lu 8:27), who supplies the missing piece of information here. This is a striking case of what are called Undesigned Coincidences amongst the different Evangelists; one of them taking a thing for granted, as familiarly known at the time, but which we should never have known but for one or more of the others, and without the knowledge of which some of their statements would be unintelligible. The clothing which the poor man would feel the want of the moment his consciousness returned to him, was doubtless supplied to him by some of the Twelve. and in his right mind-- but now, oh, in what a lofty sense! (Compare an analogous, though a different kind of case, Da 4:34-37). and they were afraid-- Had this been awe only, it had been natural enough; but other feelings, alas! of a darker kind, soon showed themselves.


<hi type="bold">16. And they that saw it told them how it befell to him that was possessed with the devil--</hi>("the demonized person").

<hi type="bold">and also concerning the swine--</hi>Thus had they the double testimony of the herdsmen and their own senses.

16. And they that saw it told them how it befell to him that was possessed with the devil-- ("the demonized person"). and also concerning the swine-- Thus had they the double testimony of the herdsmen and their own senses.


<hi type="bold">17. And they began to pray him to depart out of their coasts--</hi>Was it the owners only of the valuable property now lost to them that did this? Alas, no! For Luke (<reference osisRef="Luke.8.37">Lu 8:37</reference>) says, "Then the whole multitude of the country of the Gadarenes round about besought Him to depart from them; for they were taken with great fear." The evil spirits had thus, alas! their object. Irritated, the people could not suffer His presence; yet awe-struck, they dared not order Him off: so they entreat Him to withdraw, and--He takes them at their word.

17. And they began to pray him to depart out of their coasts-- Was it the owners only of the valuable property now lost to them that did this? Alas, no! For Luke (Lu 8:37) says, "Then the whole multitude of the country of the Gadarenes round about besought Him to depart from them; for they were taken with great fear." The evil spirits had thus, alas! their object. Irritated, the people could not suffer His presence; yet awe-struck, they dared not order Him off: so they entreat Him to withdraw, and--He takes them at their word.


<hi type="bold">18. he that had been possessed with the devil prayed him that he might be with him--</hi>the grateful heart, fresh from the hand of demons, clinging to its wondrous Benefactor. How exquisitely natural!

18. he that had been possessed with the devil prayed him that he might be with him-- the grateful heart, fresh from the hand of demons, clinging to its wondrous Benefactor. How exquisitely natural!


<hi type="bold">19. Howbeit, Jesus suffered him not, &c.--</hi>To be a missionary for Christ, in the region where he was so well known and so long dreaded, was a far nobler calling than to follow Him where nobody had ever heard of him, and where other trophies not less illustrious could be raised by the same power and grace.

19. Howbeit, Jesus suffered him not, &c.-- To be a missionary for Christ, in the region where he was so well known and so long dreaded, was a far nobler calling than to follow Him where nobody had ever heard of him, and where other trophies not less illustrious could be raised by the same power and grace.


<hi type="bold">20. And he departed, and began to publish--</hi>not only among his friends, to whom Jesus immediately sent him, but

<hi type="bold">in Decapolis--</hi>so called, as being a region of ten cities. (See on <reference osisRef="Matt.4.25">Mt 4:25</reference>).

<hi type="bold">how great things Jesus had done for him: and all men did marvel--</hi>Throughout that considerable region did this monument of mercy proclaim his new-found Lord; and some, it is to be hoped, did more than "marvel."
 <title type="x-s3"><reference osisRef="Mark.5.21-Mark.5.43">Mr 5:21-43</reference>. The Daughter of Jairus Raised to Life--The Woman with an Issue of Blood Healed. ( = <reference osisRef="Matt.9.18-Matt.9.26">Mt 9:18-26</reference>; <reference osisRef="Luke.8.41-Luke.8.56">Lu 8:41-56</reference>).</title>
 The occasion of this scene will appear presently.

 Jairus' Daughter (<reference osisRef="Mark.5.21-Mark.5.24">Mr 5:21-24</reference>).

20. And he departed, and began to publish-- not only among his friends, to whom Jesus immediately sent him, but in Decapolis-- so called, as being a region of ten cities. (See on Mt 4:25). how great things Jesus had done for him: and all men did marvel-- Throughout that considerable region did this monument of mercy proclaim his new-found Lord; and some, it is to be hoped, did more than "marvel." Mr 5:21-43. The Daughter of Jairus Raised to Life--The Woman with an Issue of Blood Healed. ( = Mt 9:18-26; Lu 8:41-56). The occasion of this scene will appear presently. Jairus' Daughter (Mr 5:21-24).


<hi type="bold">21. And when Jesus was passed over again by ship unto the other side--</hi>from the Gadarene side of the lake, where He had parted with the healed demoniac, to the west side, at Capernaum.

<hi type="bold">much people gathered unto him--</hi>who "gladly received Him; for they were all waiting for Him" (<reference osisRef="Luke.8.40">Lu 8:40</reference>). The abundant teaching earlier that day (<reference osisRef="Mark.4.1">Mr 4:1</reference>, &c., and <reference osisRef="Matt.13.1-Matt.13.58">Mt 13:1-58</reference>) had only whetted the people's appetite: and disappointed, as would seem, that He had left them in the evening to cross the lake, they remain hanging about the beach, having got a hint, probably through some of His disciples, that He would be back the same evening. Perhaps they witnessed at a distance the sudden calming of the tempest. The tide of our Lord's popularity was now fast rising.

 and he was nigh unto the sea.

21. And when Jesus was passed over again by ship unto the other side-- from the Gadarene side of the lake, where He had parted with the healed demoniac, to the west side, at Capernaum. much people gathered unto him-- who "gladly received Him; for they were all waiting for Him" (Lu 8:40). The abundant teaching earlier that day (Mr 4:1, &c., and Mt 13:1-58) had only whetted the people's appetite: and disappointed, as would seem, that He had left them in the evening to cross the lake, they remain hanging about the beach, having got a hint, probably through some of His disciples, that He would be back the same evening. Perhaps they witnessed at a distance the sudden calming of the tempest. The tide of our Lord's popularity was now fast rising. and he was nigh unto the sea.


<hi type="bold">22. And, behold, there cometh one of the rulers of the synagogue--</hi>of which class there were but few who believed in Jesus (<reference osisRef="John.7.48">Joh 7:48</reference>). One would suppose from this that the ruler had been with the multitude on the shore, anxiously awaiting the return of Jesus, and immediately on His arrival had accosted Him as here related. But Matthew (<reference osisRef="Matt.9.18">Mt 9:18</reference>) tells us that the ruler came to Him while He was in the act of speaking at His own table on the subject of fasting; and as we must suppose that this converted publican ought to know what took place on that memorable occasion when he made a feast to his Lord, we conclude that here the right order is indicated by the First Evangelist alone.

<hi type="bold">Jairus by name--</hi>or "Jaeirus." It is the same name as Jair, in the Old Testament (<reference osisRef="Num.32.41">Nu 32:41</reference>; <reference osisRef="Judg.10.3">Jud 10:3</reference>; <reference osisRef="Esth.2.5">Es 2:5</reference>).

<hi type="bold">and when he saw him, he fell at his feet--</hi>in Matthew (<reference osisRef="Matt.9.18">Mt 9:18</reference>), "worshipped Him." The meaning is the same in both.

22. And, behold, there cometh one of the rulers of the synagogue-- of which class there were but few who believed in Jesus (Joh 7:48). One would suppose from this that the ruler had been with the multitude on the shore, anxiously awaiting the return of Jesus, and immediately on His arrival had accosted Him as here related. But Matthew (Mt 9:18) tells us that the ruler came to Him while He was in the act of speaking at His own table on the subject of fasting; and as we must suppose that this converted publican ought to know what took place on that memorable occasion when he made a feast to his Lord, we conclude that here the right order is indicated by the First Evangelist alone. Jairus by name-- or "Jaeirus." It is the same name as Jair, in the Old Testament (Nu 32:41; Jud 10:3; Es 2:5). and when he saw him, he fell at his feet-- in Matthew (Mt 9:18), "worshipped Him." The meaning is the same in both.


<hi type="bold">23. And besought him greatly, saying, My little daughter--</hi>Luke (<reference osisRef="Luke.8.42">Lu 8:42</reference>) says, "He had one only daughter, about twelve years of age." According to a well-known rabbin, quoted by Lightfoot, a daughter, till she had completed her twelfth year, was called "little," or "a little maid"; after that, "a young woman."

<hi type="bold">lieth at the point of death--</hi>Matthew (<reference osisRef="Matt.9.18">Mt 9:18</reference>) gives it thus: "My daughter is even now dead"--"has just expired." The news of her death reached the father after the cure of the woman with the issue of blood: but Matthew's brief account gives only the result, as in the case of the centurion's servant (<reference osisRef="Matt.8.5">Mt 8:5</reference>, &c.).

<hi type="bold">come and lay thy hands on her, that she may be healed; and she shall live--</hi>or, "that she may be healed and live," according to a fully preferable reading. In one of the class to which this man belonged, so steeped in prejudice, such faith would imply more than in others.

 The Woman with an Issue of Blood Healed (<reference osisRef="Mark.5.24-Mark.5.34">Mr 5:24-34</reference>).

23. And besought him greatly, saying, My little daughter-- Luke (Lu 8:42) says, "He had one only daughter, about twelve years of age." According to a well-known rabbin, quoted by Lightfoot, a daughter, till she had completed her twelfth year, was called "little," or "a little maid"; after that, "a young woman." lieth at the point of death-- Matthew (Mt 9:18) gives it thus: "My daughter is even now dead"--"has just expired." The news of her death reached the father after the cure of the woman with the issue of blood: but Matthew's brief account gives only the result, as in the case of the centurion's servant (Mt 8:5, &c.). come and lay thy hands on her, that she may be healed; and she shall live-- or, "that she may be healed and live," according to a fully preferable reading. In one of the class to which this man belonged, so steeped in prejudice, such faith would imply more than in others. The Woman with an Issue of Blood Healed (Mr 5:24-34).


<hi type="bold">24. And Jesus went with him; and much people followed him, and thronged him--</hi>The word in Luke (<reference osisRef="Luke.8.42">Lu 8:42</reference>) is stronger--"choked," "stifled Him."

24. And Jesus went with him; and much people followed him, and thronged him-- The word in Luke (Lu 8:42) is stronger--"choked," "stifled Him."


<hi type="bold">26. And had suffered many things of many physicians--</hi>The expression perhaps does not necessarily refer to the suffering she endured under medical treatment, but to the much varied treatment which she underwent.

<hi type="bold">and had spent all that she had, and was nothing bettered, but rather grew worse--</hi>pitiable case, and affectingly aggravated; emblem of our natural state as fallen creatures (<reference osisRef="Ezek.16.5">Eze 16:5</reference>, <reference osisRef="Ezek.16.6">6</reference>), and illustrating the worse than vanity of all human remedies for spiritual maladies (<reference osisRef="Hos.5.13">Ho 5:13</reference>). The higher design of all our Lord's miracles of healing irresistibly suggests this way of viewing the present case, the propriety of which will still more appear as we proceed.

26. And had suffered many things of many physicians-- The expression perhaps does not necessarily refer to the suffering she endured under medical treatment, but to the much varied treatment which she underwent. and had spent all that she had, and was nothing bettered, but rather grew worse-- pitiable case, and affectingly aggravated; emblem of our natural state as fallen creatures (Eze 16:5, 6), and illustrating the worse than vanity of all human remedies for spiritual maladies (Ho 5:13). The higher design of all our Lord's miracles of healing irresistibly suggests this way of viewing the present case, the propriety of which will still more appear as we proceed.


<hi type="bold">27. When she had heard of Jesus, came--</hi>This was the right experiment at last. What had she "heard of Jesus?" No doubt it was His marvellous cures she had heard of; and the hearing of these, in connection with her bitter experience of the vanity of applying to any other, had been blessed to the kindling in her soul of a firm confidence that He who had so willingly wrought such cures on others was able and would not refuse to heal her also.

<hi type="bold">in the press behind--</hi>shrinking, yet seeking.

<hi type="bold">touched his garment--</hi>According to the ceremonial law, the touch of anyone having the disease which this woman had would have defiled the person touched. Some think that the recollection of this may account for her stealthily approaching Him in the crowd behind, and touching but the hem of His garment. But there was an instinct in the faith which brought her to Jesus, which taught her, that if that touch could set her free from the defiling disease itself, it was impossible to communicate defilement to Him, and that this wondrous Healer must be above such laws.

27. When she had heard of Jesus, came-- This was the right experiment at last. What had she "heard of Jesus?" No doubt it was His marvellous cures she had heard of; and the hearing of these, in connection with her bitter experience of the vanity of applying to any other, had been blessed to the kindling in her soul of a firm confidence that He who had so willingly wrought such cures on others was able and would not refuse to heal her also. in the press behind-- shrinking, yet seeking. touched his garment-- According to the ceremonial law, the touch of anyone having the disease which this woman had would have defiled the person touched. Some think that the recollection of this may account for her stealthily approaching Him in the crowd behind, and touching but the hem of His garment. But there was an instinct in the faith which brought her to Jesus, which taught her, that if that touch could set her free from the defiling disease itself, it was impossible to communicate defilement to Him, and that this wondrous Healer must be above such laws.


<hi type="bold">28. For she said--</hi>"within herself" (<reference osisRef="Matt.9.21">Mt 9:21</reference>).

<hi type="bold">If I may touch but his clothes, I shall be whole--</hi>that is, if I may but come in contact with this glorious Healer at all. Remarkable faith this!

28. For she said-- "within herself" (Mt 9:21). If I may touch but his clothes, I shall be whole-- that is, if I may but come in contact with this glorious Healer at all. Remarkable faith this!


<hi type="bold">29. And straightway the fountain of her blood was dried up--</hi>Not only was her issue of blood stanched (<reference osisRef="Luke.8.44">Lu 8:44</reference>), but the cause of it was thoroughly removed, insomuch that by her bodily sensations she immediately knew herself perfectly cured.

29. And straightway the fountain of her blood was dried up-- Not only was her issue of blood stanched (Lu 8:44), but the cause of it was thoroughly removed, insomuch that by her bodily sensations she immediately knew herself perfectly cured.


<hi type="bold">30. And Jesus immediately knowing in himself that virtue--</hi>or "efficacy."

<hi type="bold">had gone out of him--</hi>He was conscious of the forthgoing of His healing power, which was not--as in prophets and apostles--something foreign to Himself and imparted merely, but what He had dwelling within Him as "His own fulness."

<hi type="bold">turned him about in the press--</hi>crowd.

 and said, Who touched my clothes?

30. And Jesus immediately knowing in himself that virtue-- or "efficacy." had gone out of him-- He was conscious of the forthgoing of His healing power, which was not--as in prophets and apostles--something foreign to Himself and imparted merely, but what He had dwelling within Him as "His own fulness." turned him about in the press-- crowd. and said, Who touched my clothes?


<hi type="bold">31. And his disciples said unto him--</hi>Luke says (<reference osisRef="Luke.8.45">Lu 8:45</reference>), "When all denied, Peter and they that were with Him said, Master."

<hi type="bold">Thou seest the multitude thronging thee, and sayest thou, Who touched me?--</hi>"Askest thou, Lord, who touched Thee? Rather ask who touched Thee not in such a throng." "And Jesus said, Somebody hath touched Me"--"a certain person has touched Me"--"for I perceive that virtue is gone out of Me" (<reference osisRef="Luke.8.46">Lu 8:46</reference>). Yes, the multitude "thronged and pressed Him"--they jostled against Him, but all involuntarily; they were merely carried along; but one, one only--"a certain person--TOUCHED Him," with the conscious, voluntary, dependent touch of faith, reaching forth its hand expressly to have contact with Him. This and this only Jesus acknowledges and seeks out. Even so, as Augustine long ago said, multitudes still come similarly close to Christ in the means of grace, but all to no purpose, being only sucked into the crowd. The voluntary, living contact of faith is that electric conductor which alone draws virtue out of Him.

31. And his disciples said unto him-- Luke says (Lu 8:45), "When all denied, Peter and they that were with Him said, Master." Thou seest the multitude thronging thee, and sayest thou, Who touched me?-- "Askest thou, Lord, who touched Thee? Rather ask who touched Thee not in such a throng." "And Jesus said, Somebody hath touched Me"--"a certain person has touched Me"--"for I perceive that virtue is gone out of Me" (Lu 8:46). Yes, the multitude "thronged and pressed Him"--they jostled against Him, but all involuntarily; they were merely carried along; but one, one only--"a certain person--TOUCHED Him," with the conscious, voluntary, dependent touch of faith, reaching forth its hand expressly to have contact with Him. This and this only Jesus acknowledges and seeks out. Even so, as Augustine long ago said, multitudes still come similarly close to Christ in the means of grace, but all to no purpose, being only sucked into the crowd. The voluntary, living contact of faith is that electric conductor which alone draws virtue out of Him.


<hi type="bold">32. And he looked round about to see her that had done this thing--</hi>not for the purpose of summoning forth a culprit, but, as we shall presently see, to obtain from the healed one a testimony to what He had done for her.

32. And he looked round about to see her that had done this thing-- not for the purpose of summoning forth a culprit, but, as we shall presently see, to obtain from the healed one a testimony to what He had done for her.


<hi type="bold">33. But the woman, fearing and trembling, knowing what was done in her--</hi>alarmed, as a humble, shrinking female would naturally be, at the necessity of so public an exposure of herself, yet conscious that she had a tale to tell which would speak for her.

<hi type="bold">came and fell down before him, and told him all the truth--</hi>In Luke (<reference osisRef="Luke.8.47">Lu 8:47</reference>) it is, "When the woman saw that she was not hid, she came trembling, and falling down before Him, she declared unto Him before all the people for what cause she had touched Him, and how she was healed immediately." This, though it tried the modesty of the believing woman, was just what Christ wanted in dragging her forth, her public testimony to the facts of her case--the disease, with her abortive efforts at a cure, and the instantaneous and perfect relief which her touching the Great Healer had brought her.

33. But the woman, fearing and trembling, knowing what was done in her-- alarmed, as a humble, shrinking female would naturally be, at the necessity of so public an exposure of herself, yet conscious that she had a tale to tell which would speak for her. came and fell down before him, and told him all the truth-- In Luke (Lu 8:47) it is, "When the woman saw that she was not hid, she came trembling, and falling down before Him, she declared unto Him before all the people for what cause she had touched Him, and how she was healed immediately." This, though it tried the modesty of the believing woman, was just what Christ wanted in dragging her forth, her public testimony to the facts of her case--the disease, with her abortive efforts at a cure, and the instantaneous and perfect relief which her touching the Great Healer had brought her.


<hi type="bold">34. And he said unto her, Daughter--</hi>"be of good comfort" (<reference osisRef="Luke.8.48">Lu 8:48</reference>).

<hi type="bold">thy faith hath made thee whole; go in peace, and be whole of thy plague--</hi>Though healed as soon as she believed, it seemed to her a stolen cure--she feared to acknowledge it. Jesus therefore sets His royal seal upon it. But what a glorious dismissal from the lips of Him who is "our Peace" is that, "Go in peace!"

 Jairus' Daughter Raised to Life (<reference osisRef="Mark.5.35-Mark.5.43">Mr 5:35-43</reference>).

34. And he said unto her, Daughter-- "be of good comfort" (Lu 8:48). thy faith hath made thee whole; go in peace, and be whole of thy plague-- Though healed as soon as she believed, it seemed to her a stolen cure--she feared to acknowledge it. Jesus therefore sets His royal seal upon it. But what a glorious dismissal from the lips of Him who is "our Peace" is that, "Go in peace!" Jairus' Daughter Raised to Life (Mr 5:35-43).


<hi type="bold">35. Thy daughter is dead; why troublest thou the Master any further?--</hi>the Teacher.

35. Thy daughter is dead; why troublest thou the Master any further?-- the Teacher.


<hi type="bold">36. he saith unto the ruler of the synagogue, Be not afraid, only believe--</hi>Jesus, knowing how the heart of the agonized father would sink at the tidings, and the reflections at the delay which would be apt to rise in his mind, hastens to reassure him, and in His accustomed style: <hi type="bold">"Be not afraid, only believe"--</hi>words of unchanging preciousness and power! How vividly do such incidents bring out Christ's knowledge of the human heart and tender sympathy! (<reference osisRef="Heb.4.15">He 4:15</reference>).

36. he saith unto the ruler of the synagogue, Be not afraid, only believe-- Jesus, knowing how the heart of the agonized father would sink at the tidings, and the reflections at the delay which would be apt to rise in his mind, hastens to reassure him, and in His accustomed style: "Be not afraid, only believe"-- words of unchanging preciousness and power! How vividly do such incidents bring out Christ's knowledge of the human heart and tender sympathy! (He 4:15).


<hi type="bold">37. And he suffered no man to follow him, save Peter, and James, and John the brother of James--</hi>(See on <reference osisRef="Mark.1.29">Mr 1:29</reference>).

37. And he suffered no man to follow him, save Peter, and James, and John the brother of James-- (See on Mr 1:29).


<hi type="bold">38. And he cometh--</hi>rather, "they come."

<hi type="bold">to the house of the ruler of the synagogue, and seeth the tumult, and them that wept and wailed greatly--</hi>"the minstrels and the people making a noise" (<reference osisRef="Matt.9.23">Mt 9:23</reference>)--lamenting for the dead. (See <reference osisRef="2Chr.35.25">2Ch 35:25</reference>; <reference osisRef="Jer.9.20">Jr 9:20</reference>; <reference osisRef="Amos.5.16">Am 5:16</reference>).

38. And he cometh-- rather, "they come." to the house of the ruler of the synagogue, and seeth the tumult, and them that wept and wailed greatly-- "the minstrels and the people making a noise" (Mt 9:23)--lamenting for the dead. (See 2Ch 35:25; Jr 9:20; Am 5:16).


<hi type="bold">39. And when he was come in, he saith unto them, Why make ye this ado, and weep? the damsel is not dead, but sleepeth--</hi>so brief her state of death as to be more like a short sleep.

39. And when he was come in, he saith unto them, Why make ye this ado, and weep? the damsel is not dead, but sleepeth-- so brief her state of death as to be more like a short sleep.


<hi type="bold">40. And they laughed him to scorn--</hi>rather, simply, "laughed at Him"--"knowing that she was dead" (<reference osisRef="Luke.8.53">Lu 8:53</reference>); an important testimony this to the reality of her death.

<hi type="bold">But when he had put them all out--</hi>The word is strong--"turned them all out"; meaning all those who were making this noise, and any others that may have been there from sympathy, that only those might be present who were most nearly concerned, and those whom He had Himself brought as witnesses of the great act about to be done.

<hi type="bold">he taketh the father and the mother of the damsel, and them that were with him--</hi>Peter, and James, and John.

 and entereth in where the damsel was lying.

40. And they laughed him to scorn-- rather, simply, "laughed at Him"--"knowing that she was dead" (Lu 8:53); an important testimony this to the reality of her death. But when he had put them all out-- The word is strong--"turned them all out"; meaning all those who were making this noise, and any others that may have been there from sympathy, that only those might be present who were most nearly concerned, and those whom He had Himself brought as witnesses of the great act about to be done. he taketh the father and the mother of the damsel, and them that were with him-- Peter, and James, and John. and entereth in where the damsel was lying.


<hi type="bold">41. And he took the damsel by the hand--</hi>as He did Peter's mother-in-law (<reference osisRef="Mark.1.31">Mr 1:31</reference>).

<hi type="bold">and said unto her, Talitha cumi--</hi>The words are Aramaic, or Syro-Chaldaic, the then language of Palestine. Mark loves to give such wonderful words just as they were spoken. See <reference osisRef="Mark.7.34">Mr 7:34</reference>; <reference osisRef="Mark.14.36">14:36</reference>.

41. And he took the damsel by the hand-- as He did Peter's mother-in-law (Mr 1:31). and said unto her, Talitha cumi-- The words are Aramaic, or Syro-Chaldaic, the then language of Palestine. Mark loves to give such wonderful words just as they were spoken. See Mr 7:34; 14:36.


<hi type="bold">42. And straightway the damsel--</hi>The word here is different from that in <reference osisRef="Mark.5.39-Mark.5.41">Mr 5:39-41</reference>, and signifies "young maiden," or "little girl."

<hi type="bold">arose, and walked--</hi>a vivid touch evidently from an eye-witness.

<hi type="bold">And they were astonished with a great astonishment--</hi>The language here is the strongest.

42. And straightway the damsel-- The word here is different from that in Mr 5:39-41, and signifies "young maiden," or "little girl." arose, and walked-- a vivid touch evidently from an eye-witness. And they were astonished with a great astonishment-- The language here is the strongest.


<hi type="bold">43. And he charged them straitly--</hi>strictly.

<hi type="bold">that no man should know it--</hi>The only reason we can assign for this is His desire not to let the public feeling regarding Him come too precipitately to a crisis.

<hi type="bold">and commanded that something should be given her to eat--</hi>in token of perfect restoration. <chapter eID="Mark.5"/>

43. And he charged them straitly-- strictly. that no man should know it-- The only reason we can assign for this is His desire not to let the public feeling regarding Him come too precipitately to a crisis. and commanded that something should be given her to eat-- in token of perfect restoration.