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Her daughter is healed.


The deaf and dumb dæmoniac cured.

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27 But Jesus said unto her, Let the 31 · And again, departing from 4. M, 9052. An. Olymp. children first be filled : for it is not the coasts of 'Tyre and Sidon, he came An. Olynp.

meet to take the children's bread, and unto the sea of Galilee, through the to cast it unto the dogs.

midst of the coasts of Decapolis. 28 And she answered and said unto him, Yes, 32 And they bring unto him one that was Lord: yet the dogs under the table, eat of the deaf, and had an impediment in his speech ; and children's crumbs.

they beseech him to put his hand upon him. 29 And he said unto her, For this saying go 33 And he took him aside from the multitude, thy way; the devil is gone out of thy daugh- and put his fingers into his ears, and he spit, ter.

and touched his tongue : 30 And when she was come to her house, she 34 And - looking up to heaven, he sighed, found the devil gone out, and her daughter laid and saith unto him, Ephphatha, that is,


upon the bed.

sfatt, 15. 99.-- Mait. 9. 32. Luke 11. 14.-->ch. 8. 23. John 9. 6.

Ch. 6. 41. John 11. 41. & 17.1.- John 11. 33, 38.

Verse 30. Laid upon the bed.] The dæmon having tor- He groanedto shew the wretched state of man by sin, and mented her, so that her bodily strength was exhausted, and she how tenderly concerned God is, for his present and elernal was now laid upon the couch to take a little rest. The Æthi- welfare; and to intimate, that men should seek the salvation opic has a remarkable reading here, which gives a very differ- of God in the spirit of genuine repentance, with strong crying ent, and I think a better sense. And she found her dauglter and tears. 6. He said, Be opened—Sin is a shutting of the CLOTHED, SITTING upon the couch, and the dæmon gone out, ears against the words of God; and a tying of the tongue, to

Verse 32. They bring unto him one that was deaf, and had an render it incapable of giving God due praise. But when the impediment in his speeck] Though from the letter of the text, all-powerful grace of Christ reaches the heart, the ear is unit does not appear that this man was absolutely deprived of stopped, and the man heurs distinctlythe longue is unloosed, speech; for Monorados literally signifies, one that cannot speak and the man speaks correctly. pluinlya stammerer : yet it is certain also, that the word

After all, it is possible that what is attributed here to Christ, means a dumb person ; and it is likely that the person in | belongs to the person who was cured. I will give my sense of question was dumb, because he was deaf; and it is generally the place in a short paraphrase. found, that he who is totally deaf, is dumb also. Almost all

And Jesus took him aside from the multitude : und [the deaf the Versions understand the word thus : and the concluding man) put his fingers into his ears, intimating thereby to Christ, words seem to confirm this— He maketh both the deaf to hear, that they were so stopped that he could not hear; and having und the DUMB, xocous, to speak.

spat out, that there might be nothing remaining in his month Verse 33. And he spit, and touched his tongue) This place to offend the sight, when Christ should look at his tongue, he is exceedingly difficult. There is scarcely an action of our

touched liis tongue, shewing to Christ that it was so bound, Lord's life but one can see an evident reason for, except this. || that he could not speak : and he looked up to heaven, as if to Various interpretations are given of it--none of them satisfies | implore assistance from above ; and he groaned, being distressmy mind. The Abbé Giradeau spiritualizes it thus: 1. Heed because of his present affliction, and thus implored relief: took him aside from the multitudeWhen Christ saves a sin- for not being able to speak, he could only groan and look up, ner, he separutes him from all his old evil companions, and expressing by these signs, as well as he could, his aflicted from the spirit and maxims of an ungodly world. 2. He put | state, and the desire he had to be relieved. Then Jesus having his fingers in his ears--to shew that they could be opened only || compassion upon him, said, Be opened : and immediately his by the finger, i. e. the power of God, and that they should be

ears were opened, so that he could hear distinctly ; and the shut to every word and voice, but what came from him. 3. impediment io his speaking was removed, so that he spake proSpitting out, he touched kis tongue—to shew that his mental | perly

. The original will admit of this interpretation ; - and taste and relish should be entirely changed : that he should this I am inclined to believe, is the true meaning of this detest those things which he before esteemed, and esteem those otherwise (to me and many others) unaccountable passage, which he before hated. 4. Looking up to heaven-to signify that all help comes from God, and to teach the new convert

Verse 34. Ephphatha] Ethphathach, wie Syriac. It z keep continually looking to, and depending upon him. 5. is likely, that it was in this language that our Lord spoke to this Four thousand miraculously


fed with seven loaves.

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35 · And straightway his ears were much the more a great deal, they pub- 4.M.4052 An Olymp. opened, and the string of his tongue lished it;

was loosed, and he spake plain. 37 And were beyond measure astonish36 And "he charged them that they shoulded, saying, He hath done all things well: he maktell no man: but the more he charged them, so eth both the deaf to hear, and the dumb to speak.

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poor man: and because he had pronounced the word Ephpha- Creation as a whole, it would be impossible to improve it. thuch with peculiar and authoritative emphasis, the Evangelist Every thing has been made in number, weight, and measure ; thought proper to retain the original word; though the last there really is nothing deficient, nothing redundant; and the letter in it could not be expressed by any letter in the Greek good of the creature seems evidently more consulted than the alphabet.

glory of the Creator. The creature's good is every where appaVerse 35. He spake plain.] Otws, distinctly, without stam- rent ; but to find out how the Creator is glorified by these works, viering. Ove MS. has, And he spoke, praising God. There requires the eye of the Philosopher. And as he has done all is no doubt of this : but the Evangelist, I think, did not things well in Creation, so has he in Providence : here also write these words.

every thing is in number, weight, measure, and time. As CreVerse 36. Tell no man] See on Matt. viii. 4. This miracle ation shews his Mujesty, so Providence shews his bounty. He is not mentioned by any other of the Evangelists. Another preserres every thing he has made, all depend on him; and by proof that Mark did not abridge Matthew. For a practical him are all things supported. But how glorious does he apreview of the different important subjects of this chapter, see pear in the work of Redemption ! how magnificent, ample, and Matt. xy. &c. and particularly the observations at the end. adequate the provision made for the salvation of a lost world!

Verse 37. He hath done all things well] This has been, and Ilere, as in providence, is enough for all, a sufficiency for each, ever will be true of every part of our Lord's conduct. In and an abundance for eternity. He loves every man, and hates creation, proridence, and redemption, he hath done all things nothing that he has made ; nor can the God of all grace be well. The wisest Philosophers are agreed, that considering || less beneficent than the Creator and Preserver of the universe.

CHAPTER VIII. Four thousand persons fed with seven loares and a fexe small fishes, 128. Christ refuses to give any farther sign

to the impertinent Pharisees, 10–12. Ilarns his disciples against the corrupt doctrine of the Pharisees and of Ilerod, 13—21. lle reslores sight to u blind man, 22——26. Asks his disciples what the public thought of him, 27-30. Acknowledges himself' to be the Christ, and that hie must suffer, S1—3}. And shews that all his genuine disciples must take up their cross, suffer in his cause, and confess him before men, 34–38.

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very great, and having nothing to days, and have nothing to eat:

eat, Jesus called his disciples unto him, 3 And if I send them away fasting and saith unto them,

to their own houses, they will faint by the way : 2 I have compassion on the multitude, because (for divers of them came from far.)

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• Matt. 15. 32. Mark 6. S1.

Isai. 60. 3, 4.. Matt: 9. 36.

suclr a multitude gathered together once before; who were fed NOTES ON CHAP. VIII.

in the same way. See chap. vi. 34, &c. Verse 1. Tie multitude being vory, great] Or rather, There Verse 2. Having nothing to eat] If they had brought any was again a great multitude. Instead of Taumoldov, very greut, | provisions with them, they were now. entirely expended ; and. I read Fanse podlov, again a great, which is the reading of they stood in immediate need of a supply. BDGLM. fourteen others, all the Arabic, Coptic, Ethiopic, Verse 3. For divers of them came from far.] And they Armenian, Gothic, Vulgate, and Itala, and of many Evange- || could not possibly reach their respective homes without

pelásturia. Griesbach approres of this reading. There has been I rishing, unless they got food.

The Pharisees impertinently


ask for more signs.

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4 And his disciples answered him, || 14 Now the disciples had forgot- A. M, 962. An. Olymp. From whence can a man satisfy these ten to take bread, neither had they An. Olymp.

men with bread here in the wilderness? | in the ship with them more than one 5 · And he asked them, How many loaves | loaf. have ye? And they said, Seven.

15 ' And he charged them, saying, Take heed, 6 And he commanded the people to sit down beware of the leaven of the Pharisees, and of on the ground : and he took the seven loaves, the leaven of Herod. and gave ,

thanks, and brake, and gave to his 16 And they reasoned among themselves, say. disciples to set before them; and they did seting, It is because we have no bread. them before the people.

17 And when Jesus knew it, he saith unto 7 And they had a few small fishes : and he them, Why reason ye, because ye have no blessed, and commanded to set them also before bread ? "perceive ye not yet, neither underthem.

stand ? have ye your heart yet hardened ? 8 So they did eat, and were filled : and they 18 Having eyes, see ye not? and having ears, took up of the broken meat that was left seven hear ye not ? and do ye not remember, baskets.

19 When I brake the five loaves among five 9 And they that had eaten were about four thousand, how many baskets full of fragments thousand : and he sent them away.

took ye up? They say unto him, Twelve. 10 | And straightway he entered into a ship 20 And * when the seven among four thouwith his disciples, and came into the parts of sand, how many baskets full of fragments took Dalmanutha.

ye up? And they said, Seven. 11 And the Pharisees came forth, and began 21 And he said unto them, How is it that to question with him, seeking of him a sign 'ye do not understand ? from heaven, tempting him.

22 And he cometh to Bethsaida; and they 12 And he sighed deeply in his spirit, and bring a blind man unto him, and besought him saith, Why doth this generation seek after a to touch him. sign? Verily I say unto you, There shall no 23 And he took the blind man by the hand, sign be given unto this generation.

and led him out of the town; and when he 13 And he left them, and entering into the had spit on his eyes, and put his hands upon ship, again departed to the other side.

him, he asked him if he saw ought.

a Matt. 15. 34. See ch. 6. 38.- Matt. 14. 19. ch. 6. 41. Matt.

15. 39.- Matt. 12. 38. & 16. 1. John 6. SO.

• Matt. 16. 5:-* Matt. 16. 6. Luke 12. 1.—Matt, 16.7.ch. 6. 52.

Matt. 14. 20. ch. 6. 43. Luke 9. 17. Joli 6. 13. Matt. 15. 37. ver. 8. ch. 6. 52. ver, 17.-mch. 7.33.

Verse 4, &c. See on Matt. xiv. 14. and xv. 35.

Verse 22. They bring a blind man unio him] Christ went Verse 7. And they had a few small fishes] This is not no- about to do good; and wherever he came, he found some ticed in the parallel place, Matt. xv. 36.

good to be dove: and so should we, if we had a proper meaVerse 10. Dalmanutha.] See the note on Matt. xv. 59. sure of the same zeal and love for the welfare of the bodies

Verse 12. And he sighed deeply in his spirit] Or, having and souls of men. deeply groaned-so the word avastiyažas properly means. He Verse 23. And he took the blind man by the hand] Giving was exceedingly aflected at their obstinacy and hardness of him a proof of his readiness to help him, and thus preparing heart. See Matt. xvi. 1-4.

him for the cure which he was about to work. Verse 14. Now the disciples had forgotten to take bread] See Led him out of the town] Thus shewing the inhabitants, all this to ver. 21. explained at large on Matt. xvi. 4–12. In that he considered them unworthy of having another miracle the above chapter, an account is given of the Pharisees, Sad-wrought among them. He had already deeply deplored their ducecs, and Herodians.

ingratitude and obstinacy : see on Matt. xi. 21. When a people

The blind man complctely healed.


Christ foretells his sufferings.

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24 And he looked up, and said, I that I am ? and Peter answereth and A. M. 4032. An. Vlymp. see men as trees, walking.

saith unto him, Thou art the Christ. An. Olymp. 25 After that he put his hands again 30. And he charged them that they upon his eyes, and made him look up: and he should tell no man of bim. was restored, and saw every man clearly. 31 | And 'he began to teach them, that 26 And he sent him away to his house, saying, the Son of man must suffer many things, and

into the town, nor tell it to any in be rejected of the elders, and of the chief the town.

priests, and scribes, and be killed, and after 27 And Jesus went out, and his disciples, three days rise again. into the towns of Cæsarea Philippi : and by the 32 And he spake that saying openly. And way he asked his disciples, saying unto them, Peter took him, and began to rebuke him. Whom do men say that I am ?

83 But when he had turned about and looked 28 And they answered, “John the Baptist : on his disciples, he rebuked Peter, saying, but some say Elias ; and others, One of the Get thee behind me, Satan : for thou savourest prophets.

not the things that be of God, but the things 29 And he saith unto them, But whom say ye that be of men.

: Natt. 8. 4. ch. 5. 43. Matt. 16. 13. Lake 9. 18.- Matt. 14. 2.

& Matt. 16. 6. Jolin 6. 69. & 11. 27.- Matt. 16. 20.- Matt. 16. 21.&

17. 22. Lule 9. 22.

do not make a proper improvement of the light and grace & Texts, all men, several excellent MSS. and the principal Verwhich they receive from God, their candlestick is removed, sions have a rata, ull things, every object; for the view he even the visible church becomes there extinct; and the candle had of them before was indistinct and confused. Our Lord is put out--no more means of spiritual illumination are afford- I could have restored this man to sight in a moment, but he ed to the unfaithful inhabitants : Rev. ii. 5.

chose to do it in the way mentioned in the text, to shew that When he had spit on his eyes] There is a similar transaction he is sovereign of his own graces; and to point out, that howto this mentioned by John, chap. ix. 6. It is likely this was ever insignificant means may appear in themselves, they are done merely to separate the eyelids; as in certain cases of divinely efficacious when he chooses to work by them; and blindness, they are found always gummed together. It re- || that however small the first manifestations of mercy may be, quired a miracle to restore the sight, and this was done in con- | they are nevertheless the beginnings of the fulness of the blesssequence of Christ having laid his hands upon the blind man: ings of the gospel of peace. Reader, art thou in this man's it required no miracle to separate the eyelids, and thereforestate? Art thou blind? Then come to Jesus that he may renatural means only were employed--this was done by rubbing store thee. Hast thou a measure of light? Then pray that he them with spittle; but whether by Christ or by the blind man, may lay his hands again on thee, that thou mayest be enabled is not absolutely certain. See on chap. vii. 33. It has always to read thy title cleur, to the heavenly inheritance. been evident, that false miracles have been wrought without Verse 26. He sent him away to his house] So it appears that reason or necessity, and without any obvious advantage ; and this person did not belong to Bethsaida, for in going to his they have thereby been detected : on the contrary, true mira- | house, he was not to enter into the village. cles have always vindicated themselves by their obvious utility This miracle is not mentioned by any other of the Evanand importance ; nothing ever being effected by them that gelists. It affords another proof that Mark did not ubridge could be performed by natural means.

Matthew's gospel. If he saw aught.] Ev, if, is wanting in the Syriac, all the Verse 27. And Jesus went out, &c.] See on Mati. xvi. 13-20. Persic and Arabic, and in the Æthiopic: and to Bremus; dost Verse 29. Thou art the Christ.] Three MSS. and some Verthou see any thing ? is the reading of CD. Coptic, Æthiopic, sions add, the Son of the living God. all the Arabic and Persic.

Verse 82. And he spoke skut saying] Concerning the cartuinty Verse 24. I see men as trees, walking.] His sight was.so im- and necessity of his sufferings--- openly: with great plainness, perfect, that he could not distinguish between men and trees, || Taggrcia, confidence, or emphusis, so that the disciples now began only by the motion of the former.

fully to understand him. This is an additional observation of Verse 25. And saw every man clearly.) But instead of St. Mark For Peter's reproof, see on Matt. xvi. 22, &c.


Christians must take


their cross.


We must not deny Christ.

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34 s And when he had called the gain the whole world, and lose his own A. M. 4032 An.Olymp. people unto him with his disciples also, soul ?

he said unto them, : Whosoever will 37 Or what shall a man give in excome after me, let him deny himself, and take change for his soul ? up his cross, and follow me.

38 Whosoever therefore shall be ashamed 35 For whosoever will save his life shall lose of me, and of my words, in this adulterous and it; but whosoever shall lose his life for my sake sinful generation ; of him also shall the Son of and the gospel's, the same shall save it. man be ashamed, when he cometh in the glory 36 For what shall it profit a man if he shall of his Father with the holy angels.

* Matt. 10. 38. & 16. 21. Luke 9. 23. & 14. 27.- John 12. 25.

Matt. 10. 33. Luke 9. 26. & 12. 9.- See Rom. 1. 16. 2 Tim. 1. 8. &

2. 12.

Verse 34. Whosoever will come after me] It seems that Christ hints here at one of the principal reasons of the incredulity of formed, on the proselytisin of the Jews, the principal qualities the Jews,--they saw nothing in the person of Jesus Christ which he required in the proselytes of his covenant.

which corresponded to the pompous notions which they bad, The first condition of proselytism among the Jews, was, that formed of the Messiah. he that came to embrace their religion, should come volunta- If Jesus Christ had come into the world as a mighty and rily, and that neither force nor influence should be employed opulent man, clothed with earthly glories and honours, he in this business. This is also the first condition required by would have had a multitude of partizans, and most of them Jesus Christ, and which he considers as the foundation of all hypocrites. the rest ;-if a man be willing to come after me.

And of my words] This was another subject of offence to the The second condition required in the Jewish proselyte was,|| Jews; the doctrine of the cross must be believed; a suffering that he should perfectly renounce all his prejudices, his errors, Messiah must be acknowledged; and poverty and affliction must his idolatry, and every thing that concerned his false religion ; be borne ; and death, perhaps, suffered in consequence of beand that he should entirely separate himself from his most in- coming his disciples. timate friends and acquaintances. It was on this ground that Of him, and of his words, in this sense, the world is, to the Jews called proselytism a new birth; and proselytes new - this day, ashamed, born, and new men, and our Lord requires men to be born Of him also shall the Son of man be ashamed] As he refused again, not only of water, but hy the Holy Ghost. See John to acknowledge me before men, so will I refuse to acknowledge iii. 5. All this our Lord includes in this word, Let him re- him before God and his angels. Terrible consequence of the nounce himself. To this the following scriptures refer; Matt.rejection of Christ ! And who can help him whom the only Sax. 33. John iii. 3, and 5. 2 Cor. v. 17.

viour eternally disowns ? Reader! Lay this subject seriously The third condition on which a person was admitted into the to heart; and see the notes on Matt, xvi. 24, &c. and at the Jewish church as a proselyte, was, that he should submit to end of that chapter. the yoke of the Jewish law, and bear patiently the inconveniences and sufferings with which a profession of the Mosaic All the subjects contained in this chapter are very interestreligion might be accompanied. Christ requires the same con- ing; but particularly, 1. The miraculous feeding of the multidition, but instead of the yoke of the law, he brings in his own tudes, which is a full, unequivocal proof of the supreme divinity doctrine, which he calls his yoke, Matt. xi. 29: and his cross, I of Jesus Christ : in this miracle he truly appears in his creative the taking up of which, not only implies a bold profession of energy, with which he has associated the tenderest benevoChrist crucified, but also a chearful submitting to all the suffer- lence and humanity. The subject of such a prince must ever be ings and persecutions to which he might be exposed, and even safe ; the servants of such a master must ever have kind usage : to death itself.

the follower of such a teacher can never want nor go astray. The fourth condition was, that they should solemnly engage 2. The necessity of keeping the doctrine of the gospel unto continue in the Jewish religion, faithful even unto death. corrupt is strongly inculcated in the caution to avoid the leaThis condition Christ also requires; and it is comprised in this || ven of the Pharisees and of Herod : the doctrine of the cross word, Let him Follow me, see the following verses, and see on must not only be observed and held inviolate, but that docthe subject of proselytism, Ruth i. 16, 17.

trine must never be mixed with worldly politics. Time-sertVerse 35. For whosoever will save his life] On this and the ing is abominable in the sight of God: it shews that the perfollowing verses, see Matt. xvi. 24, &c.

son has either no fixed principle of religion, or that he is not Verse 38. Whosoever shall be ashamed of me] Our Lord under the influence of any.

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