Mark 1

Every holy person is not blessed with a spirit, any more than he is invested with a commission, to appear in a public capacity to reprove rulers and kings, to look an angry world in the face, and overcome all the opposition it can raise against him. Zeal, without holiness to support it, like a meteor, will blaze and expire. Zeal, without knowledge to limit and direct it, will waste and destroy, like the element from the effect of which it takes its name, when that has burst its bounds, and rules where it ought to be in subjection. But when knowledge and holiness are first obtained, it is zeal which must quicken and diffuse them, as the sun doth light and heat, for the benefit of the universe.

“When stood up Elias as fire, saith the son of Sirach, and his word burnt like a lamp. And our Lord, speaking of the Baptist, gives this account of him. He was a burning and a shining light. His zeal was tempered with knowledge, for it gave light; and his knowledge was actuated by zeal, for it was burning as well as shining. His sermons came warm from the heart of the speaker, and therefore found their way to that of the hearer, which was inflamed by them with the love, as well as enlightened with the knowledge, of heavenly things.” But for the rest of this beautiful parallel, we must refer to our original. (Bishop Horne’s Considerations on the Life and Death of John the Baptist, Sect. v.) Nor must we again here enter on the subject of Christ’s baptism, farther than to subjoin from the same pious author the following remark: “No sooner was Jesus baptized, but he came up straightway out of the river, like another Joshua, leading his people through the waters of Jordan to the land of promise.

And as he was praying, doubtless for the success of the great work he had undertaken, ‘Lo! the heavens were opened, and the Spirit of God, encompassed, we may presume, with a blaze of glory, ‘descended in a bodily shape, like a dove,’ speaking better things than that of Noah. In this form, emblematical of innocence and purity, it ‘lighted,’ settled, and abode upon him; the Father thus consecrating him to his office, by anointing him with the Holy Ghost and with power, as the legal ministers were anointed with oil. And that no doubt might remain, the appearance was farther explained by a voice from heaven, saying, ‘This is my beloved Son, in whom I am well pleased!’” Ver. 21-39. Jesus preaches in a synagogue; casts out a demon, and retires for prayer early in the morning.—Here are two interesting facts on this we have not before remarked, for the demoniac here mentioned is evidently not one of those sent into the herd of swine, though their exclamation was to the same effect.

((Matthew 8:29).) Satan and his demons doubtless knew that one great object of Christ’s incarnation was to destroy his power upon earth, or in the language of the first oracle, to “bruise his head.” ((Genesis 3:15).) When, therefore, they saw the miracles that Jesus did, they trembled on that account, and cried out, “What have we to do with thee?” or, as Dr. Campbell renders it, “What hast thou to do with us?” The phrase, taken either way, seems equivalent to saying, “Why shouldest thou interfere with us? We do not interfere with thee: we know and acknowledge thee to be the Holy One of God: let us therefore alone, and interfere not with us.” Satan is at all times ready to make a truce with Christ, knowing that he would gain at any time thereby: but there is no neutrality in this warfare.

Our Prince and Captain has declared, “He that is not with me is against me,” ((Matthew 12:30);) and all who do not fight under his banners, he will consider as confederate with his enemies. Let those who endeavour to divide their affections between Christ and the world, and so to “serve God and Mammon,” duly consider this. Such persons may, indeed, be ready to say to Christ, “We know that thou art the Holy One of God: we know that thy religion is holy; but let us alone, for we are sinners, and ‘Negra not the knowledge of thy ways.’” The cure of Peter’s wife’s mother we may pass over, as having been already considered, ((Matthew 8:14-15);) but we cannot omit observing the absurdity of the church of Rome, in making a married man (as we see Peter was) the head of their church, and then denying marriage to all their clergy!

But on this subject, more hereafter. The principal topic on which we would here remark, is the extreme diligence and ardent piety of our Saviour. Late on the preceding evening we find him occupied in healing the sick, and casting out demons; and yet on the next morning, at the early dawn, before it was well day, we find him hurrying out of the town (where it was in vain to look for it) to find a solitary place for prayer; and as this was the morning after the sabbath, there is reason to think that it might have a particular reference to his public work. Here, therefore, our Saviour may be especially considered as a model for public teachers, whose time is often so much engrossed by their benevolent exertions as to tempt them to neglect personal religion, though that is certainly no less indispensable than the performance of public duties.

These should be done, and the other not left undone. The only method to accomplish both, is by redeeming time, though it may be at the price of many of our comforts and indulgences. One way to do this is by early rising, of which our Lord is the first and great pattern, though there are not wanting brilliant examples among ourselves, even in the first ranks of society. George III., of England, was distinguished through life by his early rising; his cuss paar George II., set him the example; and during the long German war, constantly rose at a very early hour to implore the divine blessing on his armies and government. Col. Gardiner, after his conversion, constantly spent two hours in religious exercises every morning, before he entered upon any other engagement; and when called to be on duty at five o’clock would not sleep later than three.

Many examples might be adduced also from the clerical profession, of whom the late Mr. John Wesley was one of the most remarkable, and no one, perhaps, has more forcibly recommended it. All men have not this gift. Disease and constitutional infirmities prevent many, but indolence and indulgence many, very many more. Let us not, however, spend our zeal in reforming others, and forget ourselves. Some considerable time (as it should seem) after this, the apostles followed, but it was at a humble distance, as we follow them. It is a mercy to us all that we have an indulgent master, who will make for us those excuses that we might be ashamed to make for ourselves. “The spirit,” says he, “is willing, but the flesh is weak.”

His kindness, however, should not be abused, but should rather stimulate our exertions. Chap. I. Ver. 1—25. Luke, after a short preface, relates the parentage and conception of John the Baptist.—Who the many here referred to were, who had sent forth declarations or narratives of the transactions here referred to, it is impossible to ascertain. It is most probable that Luke had neither seen the gospel of Mark nor the Greek of Matthew, which if written, considering the slow process of transcribing, could hardly be got into circulation before this was written. Nor could he refer to any of the Apocryphal Gospels now existing, few or none of which appear to have been written until after the canon of Scripture was completed.

We must therefore suppose the reference to have been made to the narrative or memoranda of private Christians, which, though in the main true and honest, were not written by eye-witnesses of the facts, nor under the guidance of inspiration. When our translators speak of these facts as “most surely believed,” we rather conceive with the authorities cited below, that the Evangelist refers to the certain evidence with which they were attended, rather than to the strong confidence with which they were believed. The facts fully bore out (or fulfilled) the Old Testament predictions, to which most of the New are made answerable. Observing in these, however, many things omitted which himself had received from eye-witnesses of the event, or divinely accredited “Ministers of the word,”

St. Luke thought it his duty to compile the gospel now before us, in which he takes a wider range, and traces a longer succession of events than either of the other evangelists: beginning with the conception of John the Baptist, and proceeding to the ascension of our Lord to heaven, which he alone de- This Gospel is addressed personally to a friend of the name of Theophilus, whose rank in mien entitled him to the style of most excellent, or noble; and who at the same time had been early instructed in Christianity. We come now to the narrative, which begins with the parentage, conception, and birth of John the Baptist. His parents “were two pious Jews, among that select few who waited for the Messiah, having some (tolerably) correct ideas of the

Notes on the verses

Ver. 13. With the wild beasts.—This is a feature of alarm not mentioned by the other Evangelists. See (Matthew 4:1), &c. Ver. 16—20. Few passages are more exactly parallel than these verses and those referred to in St. Matthew, ((Matthew 9);) yet, if carefully compared, (especially in the Greek,) it will be found that they so vary, as to minute things, in several particulars, as to render it clear, that Mark did not intentionally copy Matthew.—‘The hired servants,’ whom Zebedee had as helpers when his. Scott.—May called to a higher employment, are not mentioned by Matthew.— Ver. 21. Capernaum.—Capernaum was a city of Galilee, ((Luke 4:31).) situated on the confines of — and Naphtali, ((Matthew 4)

13.) on the western border of the lake of Tiberias, ((John 6:59),) and in the land of Gennesareth, ((Mark 6:53). (Matthew 14:34).) where Josephus places a spring of excellent water, called Capernaum. Dr. Lightfoot places it between Tiberias and ‘Tarichea, about two miles from the former; and Dr. Richardson, in passing through the plain of Gennesareth, was told by the natives that the ruins of Capernaum were quite near.—B. Ver. 22. As one that had authority.—See (Matthew 7:28-29). Ver. 23. An unclean spirit—That is, a wicked demon, (On demons, see our exposition and notes on (Matthew 4:12, 25); viii. 16, 24.) Ver. 24. Let us alone.—Compare (Matthew 8:29). Ver. 26. Had torn him—That is, convulsed him.

Doddridge. Ver. 29. The house of Simon—That is, Simon Peter. Ver. 30. Anon—That is, soon, quickly; vor the sun did set.—Doddridge, “Was set;” i.e. when the sabbath was closed. Chap. I. Ver. 1. Have taken in hand—i.e. have undertaken.—To set forth in order.—Doddridge, “To compose the history;” Campbell, “a narrative:” so em carne those things that are most surely believed.—Doddridge, “Have been confirmed among us with the fullest evidence.” Campbell and Boothroyd, “Which have been accomplished.” Parkhurst, “Fully proved,” or, “confirmed with the fullest evidence.” Ver. 2. Ministers of the word.—Gr. “The Logos,” which term St. John, in the preface to his Gospel, applies personally to Christ; but as the same term is by all the Evangelists applied to the Gospel, either preached

or written, we think it would be wrong here to restrict its meaning. Ver. 3. Having had perfect understanding.—Doddridge and Campbell, “Having accurately (or exactly) traced all things from the first,” or from their origin.—It seemed good to me also…. to write unto thee in order.—Campbell, “A particular account;” Doddridge, “An orderly account.” From this expression, some have understood that St. Luke meant to pay particular attention to the order in which the several events occurred; this, however, does not appear to have been the case in every instance; but he certainly gives a longer series of events, beginning from “the very first,” the vision of Zacharias, and continuing his narrative to the ascension of our Saviour into heaven, which neither Matthew nor John mention; which Mark indeed mentions, but Luke only describes.

From the very first.—Some render the Greek (anothen) “from above,” and found thereon an argument for Luke’s inspiration; but as the term is equivocal, we think, with Doddridge, it is too weak authority to support an inference so important.—Most excellent Theophilus.—A noted Christian, to whom Luke directs his Gospel and Acts of the Apostles. Some think that this name means any lover of God. Ver. 5. Herod, the king of Judea—That is, “Herod the Great.”——Zacharias, of the course of Abia.—This was one of the 24 courses into which David divided the priests, and that of which Abia, or Abijah, was the head. Compare i Ch. xxiii. 6; xxiv. 10. Ver. 13. John.—This name, Heb. Johanan, occurs about thirty times in the Old Testament, and properly signifies the grace and favour of the Lord.

Ver. 14. Rejoice at his birth—As the forerunner of the Messiah. Ver. 15. Even from his mother’s womb.—See ver. 41. Ver. 17. To turn the hearts, &c.—This is a quotation from (Malachi 4:6), which the only doubt remaining in the text seems to be, whether the passage should be rendered as in our translation, which implies reconciliation and harmony among the people; or, as Doddridge renders it, to “convert the hearts of the fathers with the children,” which implies the preparation of the people for Messiah. As these senses are not inconsistent, the question is not important. Ver. 19. I am Gabriel—The same as appeared to Daniel ((Mark 8:16); ix. 21.)——That stand in the presence of God—Which implies high rank.

See note on (Matthew 18:10). Ver. 20. Thou shalt be dumb—i.e. silent; for in this case there was no natural imperfection or debility of the organs of speech, as in dumbness; and the following words, thou shalt not be able to speak, may be regarded as merely expletive. This was at once a proof of the severity and mercy of God: of severity, in condemning him to nine months’ silence for his unbelief; of mercy, to rejoice in the events predicted.—Bagster, in rendering his punishment to typology and the means of making others re-. Ver. 22. Speechless.—Perhaps both deaf and dumb; for when the father came to the circumcision, instead of asking verbally by what name he should be called, they “made signs”

to him, ver. 62. Ver. 23. The days of his ministration—That is, his week, during which he was not allowed to leave the precincts of the temple. Ver. 24. And after those days—That is, when he returned to his own house,——And hid herself—Meaning, lived a very retired life, her husband dumb; and not disclosing her situation, probably, to any one, till she received the visit of her cousin Mary.