Mark 1
DODDMark 1:14-15
Parallels: Galatians 49; John 4; Matthew 4
Christ comes from Samaria into Galilee; and while at Cana cures a nobleman’s son, who lay at the point of death in Capernaum, Mark I. 14, 15. Mat. IV. 12. John IV. 43, to the end.
MARK I. 14.
MARK I. 14. NOW after that John was put in prison, [when Jesus had heard that, he departed, and] came into Galilee, preaching the gospel of the kingdom of God; [MAT. IV. 12.]
NOW after John was cast into prison, and Jesus had heard [of it] in Judea, where he then was, he withdrew from thence [and] came into Galilee (as was said before, John iv. 3, sect. 29,) being willing to take the advantage of those impressions which the ministry of John might have made on the minds of the people there, who had so signal an esteem for him; an esteem which would be heightened rather than abated by the injurious things which they saw him suffer. Jesus came therefore into that country, preaching the good news of the kingdom of God, which was speedily to be erected
Mark I. 14
a After John was cast into prison Jesus withdrew and came into Galilee. It is strange that Mr. Whiston and some others should represent it as an argument against the order we have followed here, that it would have been imprudent and inconvenient for Christ to have gone immediately into Herod’s territories, just after he had
seized John; when two of the evangelists assured us this was the very reason of his journey. The cause of John’s imprisonment was particular; and the reasons assigned in the paraphrase seem considerable, besides that already mentioned, John iv. 1—3. See note a, p. 167.
b Jesus came therefore into that country?
Jesus proceeds on his journey to Gal
by the Messiah, whom God had appointed to raise and govern it; And saying, Behold, the time fixed by the ancient prophets is now fulfilled, and the kingdom of God is near; see to it therefore that you cordially repent of all your sins, and believe the gospel which I publish to you, that you may secure an interest in the blessings of it.
And having been prevailed upon (as we have seen before) to stop at Sichar in his way, after he had continued there two days with the Samaritans, he departed from thence, and went (as has been just now said) into Galilee. And he chose to make a journey through a considerable part of it before he returned to Nazareth, that the reputation he gained elsewhere might be some balance to those prejudices which the inhabitants of that place would naturally entertain against him: for Jesus himself testified, that a prophet has no honour in his own country; where those that knew him in his childhood and youth can hardly be persuaded to look upon him with the reverence due to a messenger from God.
When therefore he came into Galilee, the Galileans received and entertained him with a great deal of pleasure (compare Luke iv. 14, 15,) for many of them had been witnesses to his surprising miracles, having seen all the wonderful things that he did at Jerusalem during the feast of the passover (for they also came to the feast,) and they had now an expectation of seeing some of them renewed. Jesus, therefore, encouraged by this readiness of theirs to attend his
Mr. Le Clerc supposes (in his Harmony, p. 75) that Jesus went from Sichar directly to Nazareth, and that this visit which he made to Cana (at ver. 46) was some time after he was expelled from Nazareth, and had dwelt at Capernaum. But that he took a circuit elsewhere before he went to Nazareth, is certain from John iv. 43, 44, compared with Luke iv. 14—16. And though we cannot positively say whether the visit to Cana was made in this first journey, or in the other which is mentioned afterwards (Luke iv. 44; Mat. iv. 23; and Mark i. 38, 39, sect. 36,) yet I have introduced it here, because John mentions it immediately after his coming from Sichar:
and it has been a maxim with me in this work to take all the stories and discourses in the order they lie, if there be not (from other evangelists) a plain reason for transposing them.
For Jesus himself testified, that a prophet has no honour in his own country.] There is no manner of occasion here to render you, although; for it is plain that this is spoken as the reason why he rather chose to travel into those parts of Galilee, and not to go directly to Nazareth; which is particularly called his own country, in distinction from Galilee, and even from Capernaum. Luke iv. 23.
lied to by a nobleman to come cure his son.
ministry, pursued his journey till he came again to Cana of Galilee, which was the place where he before had made the water wine.
And while he stayed at Cana, there was a certain nobleman belonging to king Herod’s court, whose son was dangerously ill at Capernaum; [Who] when he heard that Jesus was come out of Judea into Galilee, went in person at least a day’s journey cross the country to him, and earnestly entreated him that he would come down to Capernaum and cure his son, for he was given over by the physicians, and seemed just ready to die. Jesus said therefore unto him and them that were about him, I perceive that, though the Samaritans shewed so great a regard to my word and the report of my miracles, unless you see with your own eyes some remarkable and repeated signs and wonders, you will not believe; thereby justly reproving him and them for that mixture of suspicion and slowness of faith which he discerned in their minds. The nobleman, weak as his faith was, determined nevertheless to urge the matter to the utmost; and therefore, without any explication or apology on that head, says to him, Sir, I beseech thee to come down before my child die; for the case is so extreme that a delay may be attended with the most fatal consequences. Upon which, Jesus, to shew that it was not necessary for him to go in person to accomplish the cure, says to him, Go thy way home, for I assure thee that thy son is living, and at this instant, while I am
d A certain nobleman belonging to king Herod’s court.] Though Herod was only tetrarch of Galilee, yet he was commonly distinguished by the title of king (see Mat. xiv. 9; and Mark vi. 14; sect. 77,) and as Capernaum lay in his dominions, it is probable that this was one belonging to his court, who was a nobleman of some distinction. For this is properly the signification of Ἑππικος, which the Syriac and Arabic versions render a minister, or servant of the king; and many have conjectured that the person who is here spoken of was Chuza, Herod’s steward, whose wife is thought to have been converted on this occasion, and became afterwards an attendant on Christ. Luke viii. 3.
e At least a day’s journey.] This may be very fairly inferred from ver. 52, as well
as from the accounts the best geographers give of the situation of Cana and Capernaum.
f Reproving him and them for that mixture of suspicion, &c.] It is necessary to suppose some such reference to illustrate the justice of this reproof; for in the general it was very reasonable to expect that Christ should work miracles in proof of his Divine mission, as he himself does plainly intimate elsewhere; see John xv. 24. What can tell but the very person now applying to him might have made some such declaration, that he would never believe such things till he saw them with his own eyes. Christ might mean by this reflection to humble him, and to shew him a specimen of his extraordinary knowledge as well as power.
o . I.
Y
Jesus miraculously cures him at a distance
speaking to thee, is recovered from his illness. And the man, though he had never seen or heard of a parallel case,⁸ believed the word that Jesus spoke unto him, and went away without any farther importunity.
Now the day after he had taken his leave of Jesus, as he was going down to Capernaum, some of his servants met him on the road, eager to bring him such acceptable news, and told [him,] saying, Thy son who was so dangerously ill is now recovered. And therefore, to compare it with the account that Jesus gave, he presently inquired of them what was the hour when he began to mend: and they said unto him, Yesterday at the seventh hour, or at one in the afternoon, the fever left him at once, and he grew well on a sudden. The father therefore knew that [it was] at the very hour in which Jesus said to him, Thy son is recovered: and when he came to reflect on the astonishing circumstances of the case, he and his whole family believed that the person by whom so convincing and beneficent a miracle was wrought must be, not only as he before supposed, some great prophet, but even the Messiah himself.
This is again the second miracle which Jesus performed at Cana; and he wrought it when he came out of Judea into Galilee; a circumstance in which it agreed with the former.ʰ
IMPROVEMENT.
ohn How unreasonable are the passions and prejudices of mankind .⁴⁴ and this in particular, that a prophet should have no honour in his own country! One would have imagined that Jesus at least, free as he was from all the follies of childhood and youth, should have been an exception; nay, indeed, that he should have been peculiarly honoured there, where his early wisdom and piety could not but be observed.
Our Lord however intended them a visit, even at Nazareth, and it is the duty of his ministers to bear their testimony, whether
⁸ Though he had never seen or heard of the former.] Compare John i. 43, and a parallel case.] It is plain he had heard of Christ’s miracles, but this is the first recorded in which he cured the patient at a distance, and probably was hitherto in this spect unequalled. The word in this is the first recorded in which he cured the patient at a distance, and probably was hitherto in this spect unequalled. Compare John i. 1. That the words must be taken with such a limitation, evidently appears from what John had before said of the many miracles which Christ had already wrought elsewhere; see John ii. 25, and iii. 2.
ʰ A circumstance in which it agreed with
Reflections on the cure of the nobleman’s son.
men will hear, or whether they will forbear. Yet should they learn of their Great Master to study as much as they can to obviate those prejudices which might prevent their usefulness, and should use the most prudent and gentle methods to vanquish them.
Such was this beneficial miracle of our Lord; which may afford us many particulars worthy of our notice. With what affection and zeal does this tender parent apply to Christ on the sickness of his child! Let us not be less importunate when soliciting spiritual blessings in behalf of our dear offspring: and so much the rather as their lives are so precarious, and we know not how soon these lovely flowers may be cut down, and all farther petitions for them be for ever superseded.
Our Lord, while at a distance from the patient, wrought and perfected the cure. And has he not still the same Divine power, though he does not exert it in the same miraculous way? Let not his bodily absence abate our faith while praying for others or for ourselves.
Salvation now came to this house, and blessings infinitely more valuable than noble blood, or ample possessions, or royal favour, or recovered health could give; for the cure wrought on the body of one was a means of producing faith in the hearts of all. Blessed Jesus! thy power was no less employed in the latter than in the former. Oh may that power work in such a manner on our souls as that we all may be disposed cordially to receive thee, and cheerfully to venture our eternal all upon thee! May we and our houses concur in so wise and happy a resolution; and not insisting upon evidence beyond what thy gracious wisdom has thought fit to give us, may we candidly receive the light we have, and faithfully improve it so as to be at length entitled to the blessedness of those who have not seen and yet have believed! (John xx. 29.)
Mark 1:21-31
Christ entering into Capernaum, teaches in the synagogue, and casts out a devil; and coming into Peter’s house, cures his mother in law of a fever. Mark I. 21—31. Mat. VIII. 14, 15. Luke IV. 33—39.
MARK I. 21.
WHEN our Lord had thus called Peter and Andrew, and James and John, they all left the side of the lake, and entered with him into the city of Capernaum; and immediately on the sabbath day, a going, according to his custom, into the synagogue, he taught [them] the important truths which he was in so extraordinary a manner commissioned to vindicate, or to reveal.
And they were again struck with amazement b at the sublimity and excellency of his doctrine,
MARK I. 21.
AND they went into Capernaum, and straightway on the sabbath day he entered into the synagogue and taught:
And they were astonished at his
a And immediately on the sabbath day.] It is in the original τοῖς σαῦσασι, in the plural number; and it is frequently expressed in the same manner where it is plainly to be understood of a particular day, as Mat. xii. 1; xxviii. 1; Acts xiii. 14; and elsewhere. There is no doubt but it is spoken here of the next sabbath, and probably of the very next day after his coming back with his disciples to Capernaum; see note k on Mark i. 18, p. 192.
b They were again struck with amazement.]
It has already been observed that they were thus amazed at his first coming to preach among them (Luke iv. 32, sect. xxxiii,) and there seems also to have been something in the discourses, as well as in the miracles, of this last sabbath that he spent among them at this time, which raised their wonder, and affected them in a peculiar manner; as appears from the multitude of sick people which were brought to him that evening; see Mark i. 32, 33; Luke iv. 40; and Mat. viii. 16, in the next section.
blicly casts out a devil in the synagogue. 1 or he was continually teaching them in such a manner as one who had an immediate authority from God to dictate to them; and not as the scribes, their established teachers, who dealt in precarious traditions, and fanciful allegories; the amusement of light minds, but utterly unfit to alarm the conscience and to captivate the heart. And there was in their synagogue a man that had the spirit of an unclean demon, or fallen angel, possessing him, by which he was miserably distorted and agitated; and he, either compelled to bear an unwilling testimony to Christ, or desirous by malicious praises to bring him into suspicion as a confederate with those infernal spirits, cried out with a loud voice, Saying, in the name of the rest, Let us alone; what hast thou to do with us, O Jesus of Nazareth? art thou come to destroy us, by driving us out of our abodes on earth to the regions of darkness? I well know thee, and, under all the disadvantages of thy present appearance, can sufficiently discern who thou art; and therefore dread thee as the Holy One of God, whom he hath sanctified and sent into the world for the destruction of my kingdom in it; but take notice that I do not begin the quarrel by offering thee any injury or affront. But Jesus, scorning praises from so impure a mouth, rebuked him, saying, Be silent, and come out of him: and, upon this, the demon having thrown him violently from his seat into the midst of the assembly, [and] having terribly convulsed him, cried with a loud voice [and] came out of The spirit of an unclean demon.] It is well known that a late learned and ingenious writer hath revived the notion long since maintained by Mr. Joseph Mede and Dr. Bekker, that these supposed demoniacs were only lunatics or epileptics: but on the most impartial perusal of what has passed between him and his learned antagonists, I am fully convinced that there is no sufficient reason for departing from the received interpretation; and I should think this story alone a convincing proof on the side of it. It is most incredible that an evangelist should have been left to ascribe this man’s disorder to the spirit of an unclean demon, if it were only lunacy or the falling sickness; or that a physician of common sense should speak of it as a memorable circumstance that such a distemper did no hurt a man by leaving him: see ver. 35. I retain the word demon, as the epithe unclean seems to have little force who joined with devil, being necessarily implied in it. Having terribly convulsed him.] This seems to be the proper meaning of the word σπασαξαι that is used by Mark here, which signifies to shake or move with violence; and to this purpose Grotius has observed that σπασαχμιοι is sometimes
Peter’s wife’s mother is cured of a feve
him; but was so restrained by the Divine power and mercy that he did him no farther harm; and the man immediately recovered, and was perfectly well.
And they were all exceedingly amazed at so miraculous a cure, so that they inquired of each other, and said, What an extraordinary event is this? [and] what a new and unexampled doctrine is this? for behold, he does not only distinguish himself by his incomparable manner of teaching, but with majestic authority, and efficacious power, he commandeth even the unclean spirits, and they instantly obey him, and come out of the possessed, shewing thereby that they are subject to him. And his fame was so raised by this signal miracle, that it went forth immediately through all the region of Galilee, and made way for his reception in the progress he afterwards took into every place of the neighbouring country.
And presently after this miraculous cure, Jesus going out of the synagogue with his disciples, they came, with James and John in their company, into the house of Simon and Andrew, who being brothers, did then live together: And Simon’s wife’s mother was dangerously ill, and kept her bed, of a violent fever; and having seen the miracle which he had wrought but just before in the synagogue, they presently tell him of her, and entreated him that he would be pleased to interpose for her recovery. And coming into the room where she lay, and standing near her, he took her by the hand, and raised her up in her bed; and with an air of majesty rebuked the fever, and immediately the fever left her at once; and she was instantly restored to such a degree of strength that she arose and waited upon them; being so far from needing the assist-
used to signify a convulsion. And it is much more natural to understand it thus than to suppose the devil to have torn him, (according to the common translation) which leads the reader to imagine that he grievously wounded him, when Luke expressly says that he hurt him not.
« Did him no farther harm. ] This is probably the sense of μυδὲν βλαβὰν αὐτοῦ; for while the convulsion continued it must have given some pain, and might have been attended with lasting disorder, had not the
restraining and healing power of Christ prevented.
[ Kept her bed. ] This seems the proper meaning of the word κατ’ ἑστία.
« Rebuked the fever. ] There could be no inconvenience in the evangelist’s using this phrase, more than in saying he rebuked the wind and sea (see Mat. viii. 26,) for it is hardly to be thought the Jews would imagine the fever a real person; but it was quite otherwise as to their notion of demons.
Reflections on Christ’s healing the possessed, &c.
buked the fever ;] ance of others, as she had done before, that she and immediately the became capable of taking her part in the busifever left her, and ness of the family. she [arose, and] ministered unto them. [LUKE IV. 39. MAT. VIII. 14, 15.]
IMPROVEMENT.
JUSTLY may we join our astonishment with that of the inhabitants of Capernaum, and say, What manner of teaching is this? and with what regard should it be received, when the devils themselves, and the most desperate diseases, are thus apparently subject to him who uses it?
We see the malice of Satan in possessing and tormenting the bodies of men. God then permitted it, to render Christ’s triumph over him so much the more illustrious, and the appearance of that great Deliverer so much the more welcome.h Such diabolical operations as these are now restrained; and it is matter of great thankfulness that they are. But would to God that malignant enemy did not, in a yet more fatal manner, possess the souls of men, and work in the children of disobedience! Yet there can the power of Jesus prevail, to bind the strong man and spoil his goods.
Wisely did Christ silence the suspicious praises of an unclean spirit; and vain is all the hope which men build merely on those orthodox professions of the most important truths, in which Satan himself could vie with them.
h The appearance of that great Deliverer so much the more welcome.] It would be very foolish to imagine that God suffered these unhappy persons to be possessed merely that Christ might have the honour of curing them: but it is to be considered that the view under which Christ is most frequently represented is as the great antagonist to the prince of darkness, and the gospel has its foundation in the victory which Satan has gained over mankind; compare Gen. iii. 15; Mat. xii. 28, 29; 1 John iii. 8; Heb. ii. 14; and Rom. xvi. 20; (as also Mat. vi. 13; John xvii. 15; Eph. vi. 16; and 1 John ii. 13, 14; iii. 12; v. 18, 19; in all which places o wrongo seems to signify the wicked one, that is, the devil, whose powerful influence over men is intimated or expressed in each of them:) and it appears from Wisl. ii. 24, that the Jews before Christ’s time had something of this notion, and considered the wicked in general as taking part with the devil: the words are, Through envy of the devil came death into the world, and they that do hold of his side do find it. The inspired texts above shew that the expression
is just; and it was certainly on this account a most wise and gracious dispensation to permit the devil about this time to give some unusual proofs of his existence, power, and malice, in thus attacking men’s bodies; which would naturally convince them what a dangerous enemy he was to their souls, and what need they had of the patronage of Christ; as the sensible victory of Christ in these dispossessions would be a proof and specimen of that illustrious and complete triumph over him and his confederate powers in which our Lord’s mediatorial kingdom is to end. No kind of miracles therefore could be more fit to attest his mission, and to promote his interest among men; and hence it is that hardly any are more frequently and circumstantially described. This seems a sufficient answer to the difficulty proposed by Mr. Mede (see his Works, p. 28,) and a clear proof that we shall do no service to Christianity by endeavouring to disapprove the reality of these possessions, or by dropping the mention of the infernal powers in our preaching, how fashionable soever such omissions may grow.
Reflections on Christ’s curing Peter’s mother in law.
Christ, returning from the synagogue, finds the mother in law XXXV. of Peter detained from the solemn assemblies, a prisoner at home Mark under an afflictive providence, which that circumstance of confinement probably rendered yet more afflictive to her. But the I. 29 mercy which the evening brought with it was a rich equivalent 30 for all the sorrows of the day. Jesus, their welcome guest, appears as the great Physician both of soul and body; a touch of his hand assuages the tumult in her veins, and at his voice the distemper leaves her. Surely, as the great Lord in the kingdom 31 of Providence, he performs those cures which are now wrought by natural means, and is to be owned in them. Must not each IV.39 of us thankfully acknowledge how often he hath rebuked fevers and other distempers by the skill of physicians, and the efficacy of medicines; so that they have departed from us perhaps when we esteemed them desperate, and had received the sentence of death in ourselves. Luke Let us learn to imitate the pious gratitude of this good woman, IV.39 who, when recovered, immediately arose and ministered unto Christ. Thus let it be our care that those lives which are spared by his goodness, and that strength which is renewed by his power, may be faithfully and affectionately devoted to his service.
Mark 1:32-39
Parallels: Galatians 49; Luke 4; Matthew 8
Christ having performed several cures on the evening of the sabbath day, retires early the next morning to his devotions; and declining a longer abode at Capernaum, takes a circuit about Galilee, preaching and working miracles. Mark I. 32—39. Luke IV. 40, to the end. Mat. VIII. 16, 17. and IV. 23, to the end.
MARK I. 32.
THE remainder of the day Jesus spent in XXXVI. Peter’s house; and in the evening, when the sun was set, and consequently the sabbath Mark was ended, a they brought unto him, on their I. 32 beds and couches, which they scrupled before to carry, b all that were ill, and many that were Luke possessed with devils: Yea, all that had any persons in their houses sick of various distempers, IV. 40 sons in their houses sick of various distempers, MARK I. 32. AND at even, when the sun did set, they brought unto him all that were diseased, and [many] that were possessed with devils. [MAT. VIII. 16. Luke IV. 40.] Luke IV. 40. All they that had any
a When the sabbath was ended.] It is well known that the Jews reckoned their day from evening to evening, and that the sabbath begun and ended at sunset. See Lev. xxiii. 32. b Which they scrupled before to carry.] We have a memorable instance of this scruple in John verse 10—16; section xlvi.
any cures are wrought in the evening.
brought them unto him for relief: and he sent none of them away with a denial, but with a sovereign authority cast out the [evil] spirits with a word; and treating those that were diseased in the most gracious and compassionate manner, he laid his hands on every one of them, and healed all that were sick, without the use of any means, how inveterate and desperate soever their distemper was: That thus it might appear to be accomplished in some measure which was spoken of him in a more noble and important sense by the prophet Isaiah, saying (chap. liii. 4.) “He himself graciously took our infirmities upon him, and with incredible labour, self denial, and compassion, bore [away] the burden of our diseases, and happily delivered us from those miseries which our corruption and depravity had introduced.” And this occasioned such a concourse of people, that in a manner the whole city of Capernaum was gathered together at the door of the house in which Jesus was; some coming as humble petitioners for themselves or their friends, and others as curious spectators of the surprising miracles he wrought.
And there were devils also that came out of many, crying out with great violence (as that before had done which had been cast out by him in the synagogue,) and saying, as that other did, We know thee who thou art, the promised Messiah, and the Son of God. But he severely chid them, and did not suffer them to speak these
In a more noble and important sense by the prophet Isaiah.] It seems evident that Isaiah, in the place here referred to, speaks of the sufferings which Christ enduced for us; for on account of these only could he be esteemed (as it is added in the end of the verse) stricken, smitten of God, and afflicted. So that the evangelist has only introduced it as an allusion to those words, as being capable of the sense here given in themselves; though we are certainly to understand them in a more exalted sense when we consider them in their connection. Or if they should be understood by any as if it had been said, “Though he miraculously cured our diseases, yet he was thus ungratefully censured;” it must be then allowed on this less natural interpretation, that Peter uses them allusively
when he applies them to the crucifixion of Christ, as he evidently does, 1 Pet. ii. 24. Such instances are frequent in the sacred writers; and they are elegancies and beauties rather than imperfections. Had it been argued from this text that the Messiah must have healed the sick, there had been then indeed some room for an objection.
A Bore away the burden of our diseases.] Grottus has well observed the emphasis of the word ἑνάσσει, which signifies to carry a heavy load (Rom. xv. 1; Gal. vi. 2.) and so does well express the indefatigable labours of Christ, spending the evening in healing the sick, probably with many intermingled discourses, after he had employed the day in preaching. I have endeavoured to suggest this idea in the paraphrase.
Jesus retires in the morning into a desert
things so frequently and largely as they would otherwise have done; for they well knew that he was the Messiah: but as wise reasons made him, in his own discourses, often to decline the opportunities he had of expressly avowing that title and character, so they engaged him in a much stronger manner to be more particularly cautious with respect to evil spirits, of receiving it from them.e
Thus was it that the day was spent in preaching and the evening in working miracles: and after all this labour and fatigue, Jesus allowed himself but a very short repose; for in the morning he rose before it was light,f and as the day was coming on he went out of the house where he had lodged, to avoid the concourse of the people, or any interruption from the family, and privately departed to a desert place in the neighbourhood; and there prayed to his heavenly Father in secret, pouring out his soul in the most copious and affectionate manner.
And when the day was something advanced and crowds of people came to inquire after him, Simon Peter, and they that were with him (who have been already mentioned as his partners and companions,) guessing where Jesus was, went out and followed after him. And when they had found him at his private devotions, they said unto him, Master, the providence of God calls thee now to more public service; for all the people of
e Cautious of receiving it from them.] It is probable that if it was not by mere restraint that these evil spirits made this confession, it was (as was hinted before on Luke iv. 33, p. 199) with an artful design to bring our Lord into suspicion as acting in confederacy with them; and the perverse Pharisees might perhaps lay hold of this occasion of fixing on Christ that impious and senseless calumny, that he did not cast out devils but by Beelzebub the prince of the devils, Mat. xii. 24.
f In the morning—before it was light: ἔσθαι εἰνυχὸν λίαν.] This does sufficiently express the sense of the original: for εἰνυχὸν λίαν does properly signify when the night was very far advanced, or when it was yet deep night; and either of these interpretations, in this connection, implies that
the dawning of the day was near at hand. And thus it may be easily reconciled with Luke; for ζητομαστε πρασχε, which the common translation renders, when it was day, might as well have been rendered as the day was coming on: for ζητομαστε may be understood (as Grotius has observed) not only as expressive of the time that is already come, but as implying what is near at hand, or what is forming now, and ready to approach; (compare John xiii. 2, and the note there, sect. elxix.) Some have indeed maintained that different facts are referred to in the texts of Mark and Luke before us; the former referring to Christ’s rising, the latter to his going out: but it seems that Mark connects his going out so immediately with his rising, that no stress can be laid on such a distinction.
out all Galilee preaching and wor ing miracles.
the city are assembled yonder, and are seeking after thee.⁸
And what they said was immediately confirmed; for the multitude sought after him with so much diligence, that they traced the steps of Peter and his companions, and while they were speaking came even to the place in which they had found him; and they would fain have detained him awhile, and pleaded in a very importunate manner that he should not depart from them. But they could not prevail: and he said to them that were his constant attendants, Let us go directly into the neighbouring towns, that I may preach there also, without returning back to Capernaum at present; for, though we have many friends and well wishers there, I must by all means preach the kingdom of God to other cities also; as for that purpose I am sent into the world by my Father, with the most extensive designs of usefulness, [and] therefore I came forth from his more immediate presence.
And thus Jesus took a circuit with his disciples through all Galilee, teaching in their synagogues, wherever he had an opportunity, and preaching the good news of the kingdom which God was about to erect; and he confirmed and illustrated what he said, by casting out devils, and healing every disease, and every malady of the people among whom he came.
And his fame went through all the neighbouring country of Syria; and they brought to him from thence, as well as from nearer places, all, that is, great numbers of sick people¹ that were
⁸ All the people are seeking after thee.] It is very likely that Peter, and they that were with him, warm as they were with the expectations of a temporal kingdom, might think this a very favourable opportunity of increasing Christ’s popularity, on which those hopes were built.
⁹ Confirmed and illustrated what he said.] It is justly and beautifully observed by the author of a late Discourse on the Miracles of Christ, that they were not only a proof, but a specimen of the power he claimed as the Messiah. Thus his giving right to the blind illustrated his power of enlightening the prejudiced minds of men; his healing their bodies shewed how able he
was to heal their souls, and was a specimen of his authority to forgive sin, as it was in part an actual removal of its punishment; his casting out devils was an emblem of his final victory over Satan; and his raising particular persons from the dead was a convincing display of his power to accomplish a general resurrection.
¹ All, that is, great numbers of sick people] It would be endless to enumerate the texts where common sense requires us to take the word all in this general manner; see Mark i. 37; Luke iii. 21; John iv. 29; xiv. 26; 1 Cor. ix. 22; and Phip ii. 21.
B
Reflections on the diligence of Christ in his
seized with a variety of distempers and most tormenting and incurable pains, even demoniacs, and lunatics, and paralytics; and he healed them, not excepting those whose cases were the most deplorable and helpless. And these miraculous cures, together with his excellent manner of preaching, rendered him so popular, that great multitudes of people followed him from all the towns of Galilee, and from the region of Decapolis, and even from Jerusalem, and the rest of Judea, and all [the country] about Jordan, both on its eastern and western banks.
IMPROVEMENT.
How delightfully were the sabbaths of Christ midst of all his fatigues! How pleasantly did upon him, when he had been imitating that he in his steady and constant course; scattering and more beneficial influences, upon all about him.
And when the sabbath had been spent in these and love, how happily were the fruits of it ensuing week? The first morning of it, that is pleasantly and most profitably begun, Jesus rose that he might enjoy God and himself in religion, surely becomes us sometimes willingly to deny gratifications of sleep, that we may have the best for devotion. And it should be the peculiar care employed in God’s public service, to cultivate
k Even demoniacs, and lunatics, and paralytics.] Possession, madness, and the palsy, are justly reckoned as cases of great misery and little hope; the evangelist therefore properly instanced in these. It is an evident proof that these were thought distinct cases; for the different readings are so ill supported as not to deserve a particular mention.
l From Decapolis.] This is well known to have been a tract of land on the east side of the sea of Galilee, in which ten cities were situated near each other, and formed into a distinct district. It formerly belonged to the half tribe of Manasseh.
m From Jerusalem, and Judea.] Hence Sir Isaac Newton concludes that Christ had been at Jerusalem at his second passover; and that these people had attended him from thence: (see Newton on Prophecy, p. 151.) The circuit described above might indeed have been the employment of four
months, and probably took up most of that time; but Matthew might have used this expression, if persons who came from Jerusalem followed Christ here, though he himself had never been there at all. On the whole, however ingenious and probable the hypothesis of this learned author is, it is liable to so many objections that, on the maturest deliberation, I durst not venture to build upon it the structure of an harmony entirely different from that of all other commentators, except Osiander, which (if I mistake not) in most places agrees with his maxims. I rather chuse to add an appendix representing the order in which the sections are to be read according to him; which will, to the more curious part of my readers, be sufficient, and will excuse me from the necessity of swelling these notes in such a manner as I must otherwise have done.
n About Jordan.] See note b at Mat. iv. 15. p. 190.
and on the miracles that confirmed his mission.
with him in private; lest, while they keep the vineyard of others, their own be neglected and impoverished. (Cant. i. 6.)
Our Lord’s retirement is interrupted by the people who came to inquire after him, and desired to have detained him longer among them: and who that has ever known the pleasure of conversing with him, would not desire that it might be longer continued and frequently renewed? But in this instance, their request must be denied; the great purposes of his ministry required his presence elsewhere, and he breaks through all that importunity which would have broken in upon his schemes of usefulness: a resolution which we must learn in some cases to imitate if we would prosecute the business of life with vigour and success. Let us often reflect wherefore we were sent; and judge by that where God would have us to be; that by the intimations of his pleasure every motion may be regulated, and every abode determined.
Wherever Christ removes he still goes about doing good, publishing the gospel, and confirming it by the most amazing works of power and of mercy. How well were these miracles suited to awaken men’s attention, and to convince their consciences of his Divine mission! Well might his fame go over the whole country: may it extend itself now to the remotest regions, that all the ends of the earth may look unto him and be saved (Isa. xlv. 22,) while he displays a healing power over their spirits proportionable to that which he here exerted on their bodies!