time on the same subject (see on v. 9). 24. And he saith unto them, Take heed what ye hear. In Luke ( 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 Matthew. 7. 2 and unto you that hear-i.e., thankfully, teachably, profitably, shall more be given. 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 Matthew, 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 1.26-29. This beautiful parable is peculiar to Mark. Its design is to teach the Imperceptibie Growth of the word sown in the heart, from its earliest stage of development to the ripest fruits of practical righteousness. 26. So is the kingdom of God, as if a man should cast seed into the ground; 27. And should sleep, and rise sight and day—go about his other ordinary occupatons, leaving it to the well-known laws of vegetation ander the genial influences of heaven. This is the ense of the earth bringing forth fruit of herself," in the next verse. 28. For the earth bringeth forth fruit of herself; first the blade, then the ear, after that the hi corn in the ear. Beautiful allusion to the successon of similar stages, though not definitely-marked periods, in the Christian life, and generally in the kmgdom of God. 29. But when the fruit is brought farta-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 conCtion of the Christian and the Church. Parable of the Mustard Seed (v. 30-32). For the exposition of this portion, see on Matthew, 13. 31, 32. 33. And with many such parables spake he the word te them, as they were able to hear it. Had this been id in the corresponding passage of Matthew, we hould have concluded that what that Evangelist recorded was but a specimen of other parables spoken on the same occasion. But Matthew (13. 34) says. "All the 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 and in Matthew. 34. But without a parable spake be not unto them. See on Matthew, 13. 34. and when they were alone, he expounded all things to his disciples. See on v. 22. -V. JESUS, CROSSING THE SEA OF GALILEE, MIRACULOUSLY STILLS A TEMPEST-HE CURES THE DEMONIAC OF GADARA. Matthew, 8. 23-34; Luke, 1) The time of this Section is very definitely marked by our Evangelist, and by him alone, in the opemag words. Jer Stills a Tempest on the Sea of Galilee (v. 35-41). 35. And the same day-on which He spoke the memorable parables of the preceding Section, and of Matthew, 11, when the even was come. See on ch. 6. 35. This must have been the earlier evening-what we toould 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 le. 21; Lake, 8. 40). he saith unto them, Let us pass over into the other side-to the east side of the Lake, to mapple with a desperate case of possession, and set the captive free, and to give the Gadarenes an opporinity 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. 36. And when they bad sent away the multitude, they took him even as he SO. on the Sea of Galilee. was in the ship-i.e., 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. 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 (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 (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,' i.e., those who sailed; meaning, of course, that their ship was 38. And he was in the hinder-or stern, part of the ship, 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 (8. 24) this is doubled-in token of their lifeand-death-earnestness - "Master, Master." carest thou not that we perish? Unbelief and fear made them sadly forget their place, to speak so. Luke 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. 39. And he arose, and rebuked the wind-" and the raging of the water" (Luke, 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. 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 Luke 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. 41. And they feared exceedingly 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!" (Psalm 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 -were Christ Cureth the MARK, V. howling tempest, and we had to awake flim 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 18 THIS?" CHAPTER V. Glorious Cure of the Gadarene Demoniac v. 1-20). 1. And they came over unto the other side of the sea, into the country of the Gadaren es. 2. And when he was come out of the ship, immediately (see r. 6 there met him a man with an unclean spirit-" which had devils (or 'demons') long time" (Luke, 8. 27). In Matthew (8. 28), "there met im 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. 3. Who had his dwelling among the tombs. Luke 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 Luke, 8. 26). 4. Because that he had been often bound with fetters and chains, &c. Luke says (8. 29) that **often times 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 (or 'demon') into the wilderness." The dark tyrantpower by which he was held clothed him with superhuman strength, and made him scorn restraint. Matthew (8. 28) says he was exceeding fierce, so that no man might pass by that way." He was the terror of the whole locality. 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. 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 adjure thee by God, that thou torment me not-or, as in Matthew, 8. 29, "Art thou come to torment us before the time?" See on ch. 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! (James, 2. 19.) 8. (For he said unto him-i.e., 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. 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, because many devils (or 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. 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 the former verse, "he answered we are many." But what do they mean The 14. 15. Demoniac of Gadara, by entreating so earnestly not to be ordered out of the country? Their next petition (v. 12) will make that clear enough. 11. Now there was there, nigh unto the mountains-rather, to the mountain,' according to what is clearly the true reading. In Matthew. 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. 12. And all the devils besought him, saying-"if thou cast us out" (Matthew, 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!" 13. And forthwith Jesus gave them leave. In Matthew this is given with majestic brevity-"Go!” 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 or 'rushed' down a steep place'down the hanging cliff,' into the sea (they were about two thousand). The number of them is given by our graphic Evangelist alone, and were choked in the seaor "perished in the waters" (Matthew, & 32. And they that fed the swine fled, and told it—"told every thing, and what was befallen to the possessed of the devils" (Matthew, 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. And they come to Jesus. Matthew 8. 341 says, "Behold, the whole city came out to meet Jesus." and see him that was possessed with the devil-'the demonize person,' and had the legion, sitting-"at the feet of Jesus," adds Luke (8. 35); in contrast with his former wild and wandering habits, and clothed. As our Evaugelist had not told us that he "ware no clothes," the meaning of this statement could only have been conjectured but for "the beloved physician" (Luke, & 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, O in what a lofty sense! (Cf. an analogous, though a different kind of case, Daniel, 4. 34-37.) and they were afraid. Had this been one only, it had been natural enough; but other feelings, alas! of a darker kind, soon showed themselves. 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. 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 (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 The Woman with an MARK, V. Issue of Blood Healed. ef: so they entreat Him to withdraw, and-He takes | 24. And Jesus went with him; and much people followed them at their word. 18. he that had been possessed him, and thronged him. The word in Luke is stronger with the devil prayed him that he might be with him--choked,' 'stifled Him.' 26. And had suffered many the grateful heart, fresh from the hands of demons, things of many physicians. The expression perhaps clinging to its wondrous Benefactor. How exquisitely does not necesarily refer to the suffering she endured natural! 19. Howbeit Jesus suffered him not. &c. To under medical treatment, but to the much varied be a missionary for Christ, in the region where he treatment which she underwent. and had spent all was so well known and so long dreaded, was a far that she had and was nothing bettered, but rather grew nobler calling than to follow Him where nobody had worse. Pitiable case, and affectingly aggravated; emever heard of him, and where other trophies not less blem of our natural state as fallen creatures (Ezekiel, illustrious could be raised by the same power and 16, 5, 6), and illustrating the worse than vanity of all grace. 20. And he departed, and began to publish-not human remedies for spiritual maladies (Hosea, 5. 13). enly among his friends, to whom Jesus more imme- The higher design of all our Lord's miracles of healdiately sent him, but in Decapolis-so called, as being ing irresistibly suggests this way of viewing the present s region of ten cities. (See on Matthew, 4. 25.) how case, the propriety of which will still more appear as great things Jesus had done for him: and all men did we proceed. 27. When she had heard of Jesus, came. arvel Throughout that considerable region did this This was the right experiment at last. What had she monument of mercy proclaim his new-found Lord; "heard of Jesus?" No doubt it was His marvellous and some, it is to be hoped, did more than "marvel." eures she had heard of; and the hearing of these, in 11-43 THE DAUGHTER OF JAIRUS RAISED TO LIFE connection with her bitter experience of the vanity -THE WOMAN WITH AN ISSUE OF BLOOD HEALED. of applying to any other, had been blessed to the Matthew, 9. 18-26: Luke, 8. 41-56.) The occasion of kindling in her soul of a firm confidence that He tais scene will appear presently. 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, and touched his garment. According to the ceremonial law, the touch of any one 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. 28. For she said-" within herself" (Matthew, 9. 21), If I may touch but his clothes, I shall be wholei.e., if I may but come in contact with this glorious Healer at all. Remarkable faith this! 29. And straightway the fountain of her blood was dried up. Not only was "her issue of blood stanched" (Luke, 8. 44), but the cause of it was thoroughly removed, insomuch that by her bodily sensations she immediately knew herself perfectly cured. 30. And Jesus immediately knowing in himself that virtue-or efficacy'-had gone out of him. He was conscious of the forth-going 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 -or 'crowd'-and said, Who touched my clothes? 31. And his disciples said unto him. Luke says (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 hath touched Me,' "for I perceive that virtue is gone out of Me" (Luke, 8. 46). Yes, the multitude Jairus Daughter (v. 21-24). 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 tas bealed demoniac, to the west side, at Capernaum -nach people gathered unto him-who "gladly received Him; for they were all waiting for Him" (Luke, 8. 40). The abundant teaching of that day (ch. 4. 1, &c., and Matthew, 13.) 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. 22. And, behold, there cometh ess of the rulers of the synagogue-of which class there were but few who believed in Jesus (John, 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 (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 themorable 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 (Numbers, 32. 41; Judges, 10, 3; Esther, 16 and when he saw him, he fell at his feet-in Matthew (p. 18), "worshipped Him" The meaning is the same in both 23. And besought him greatly, saying, My Ettle daughter. Luke (8. 42) says, "He had one enly 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 arves 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 reguli, as in the case of the centurion's servant (Matthew, & 5. &c.). come and lay thy hands on her, that ahe 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 be-tary, living contact of faith is that electric conductor longed, so steeped in prejudice, such faith would imply more than in others. The Woman with an Issue of Blood Healed (r. 24-34). 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 AUGUSTIN 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 volun which alone draws virtue out of Him. 32. And he looked round about to see her that had done this thingnot for the purpose of summoning forth a culprit. Jairus' Daughter Raised to Life. MARK, VI. Herod's View of Christ for this is His desire not to let the public feeling Ver. 1-6. CHRIST REJECTED AT NAZARETH. (Matthew, 13. 54-58; Luke, 4. 16-30.) See on Luke, 4. 16-30. 7-13. MISSION OF THE TWELVE APOSTLES. (=Matthew, 10. 1, 6-15; Luke, 9. 1-6) See on Matthew, 10. 1, 6-15. 14-29. HEROD THINKS JESUS A RESURRECTION OF THE MURDERED BAPTIST-ACCOUNT OF HIS DEATH. (=Matthew, 14. 1-12; Luke, 9. 7-9.) but, as we shall presently see. to obtain from the healed one a testimony to what He had done for 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 (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 Herod's View of Christ (c. 14-16). 14. And king Herod testimony to the facts of her case-the disease with-i.e., Herod Antipas, one of the three sons of Herod her abortive efforts at a cure, and the instantaneous the Great, and own brother of Archelaus (Matthew, and perfect relief which her touching the Great Healer 2. 22), who ruled as Ethnarch over Galilee and Perea had brought her. 34. And he said unto her, Daughter heard of him; (for his name was spread abroad:) and he -"be of good comfort" (Luke, 8. 48), thy faith hath said-"unto his servants" (Matthew, 14. 2), his counmade thee whole; go in peace, and be whole of thy plague. cillors or court-ministers. That John the Baptist was Though healed as soon as she believed, it seemed to risen from the dead. The murdered prophet haunted her a stolen cure-she feared to acknowledge it. Jesus his guilty breast like a spectre, and seemed to him therefore sets His royal seal upon it. But what a alive again and clothed with unearthly powers, in glorious dismissal from the lips of Him who is "our the person of Jesus. 15. Others said, That it is Elias. Peace" is that "Go in peace!" And others. That it is a prophet, or as one of the prophets. See on Matthew, 16. 14. 16. But when Herod heard thereof, he said, It is John, whom I beheaded: he is risen from the dead-Himself has risen:' as if the innocence and sanctity of his faithful reprover had not suffered that he should lie long dead. Jairus' Daughter Ruised to Life (v. 35-43). 35. Thy daughter is dead: why troublest thou the Master-'the Teacher'-any further? 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! (Hebrews, 4. 15.). 37 And he suffered no man to follow him, save Peter, and James, and John the brother of James. See on ch. 1. 29. 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" (Matthew, 9. 23) lamenting for the dead. (See 2 Chronicles, 36. 25; Jeremiah, 9. 20; Amos, 5. 16.) 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. 40. And they laughed him to scornrather, simply, laughed at Him'-"knowing that she was dead" (Luke, 8. 53); an important testimony this to the reality of her death. But when he had put them all out. The word is strong-when he had put,' or '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. 41. And he took the damsel by the hand-as He did Peter's mother-in-law (ch. 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 ch. 7. 34; 14. 36. 42. And straightway the damsel. The word here is different from that in v. 39, 40, 41, and signities 'young maiden,' or 'little girl.' arose, and walked-a vivid touch evidently from an eye-witness-for she was of the age of twelve years. And they were astonished with a great astonishment. The language here is the strongest. 43. And he charged them straitly-or strictly, that no man should know it. The only reason we can assign Account of the Baptist's Imprisonment and Death (v. 17-29). 17. For Herod himself had sent forth, and laid hold upon John, and bound him in prison-in the castle of Macharus, near the southern extremity of Herod's dominions, and adjoining the Dead Sea. (JOSEPHUS, Antiquities, 18. 5, 21. for Herodias sake. She was the grand-daughter of Herod the Great. his brother Pailip's wife-and therefore the niece of both brothers. This Philip, however, was not the tetrarch of that name mentioned in Luke, 3. 1 (see there), but one whose distinctive name was 'Herod Philip,' another son of Herod the Great, who was disinherited by his father. Herod Antipas's own wife was the daughter of Aretas, king of Arabia; but he prevailed on Herodias, his half-brother Philip's wife, to forsake her husband and live with him, on condition, says JOSEPHUS (Antiquities, 18. 5, 1), that he should put away his own wife. This involved him afterwards in war with Aretas, who totally defeated him and destroyed his army, from the effects of which he was never able to recover himself. 18. For John had said unto Herod, It is not lawful for thee to have thy brother's wife. Noble fidelity! It was not lawful, because Herod's wife and Herodias' husband were both living; and further, because the parties were within the forbidden degrees of consanguinity (see Leviticus, 20. 21): Herodias being the daughter of Aristobulus, the brother of both Herod and Philip (JOSEPHUS, 18. 6, 4). 19. Therefore Herodias had a quarrel against him-rather, as in the margin, had a grudge against him.' Probably she was too proud to speak to him; still less would she quarrel with him. and would have killed him; but she could not: 20. For Herod feared John-but, as BENGEL notes, John feared not Herod. knowing that he was a just man and an holy. Cf. the case of Elijah with Ahab, after the murder of Naboth (1 Kings, 21. 20). and observed him-rather, as in the margin, kept or saved him;' .e., from the wicked designs of Herodias, who had been watching for some pretext to get Herod entangled and committed to despatch him. and when ne neard him, he did many things many good things under the influence of the Baptist on his conscience; and heard him gladly -a striking statement this, for which we are indebted The Baptist's Imprisonment and Death. MARK, VI. Five Thousand Miraculously Fed a small body of John's disciples should cling to him to the last, might be to provide some attached friends who should do for his precious body, on a small scale, what was afterwards to be done for His own. 30-56. THE TWELVE, ON THEIR RETURN, HAVING REPORTED THE SUCCESS OF THEIR MISSION, JESUS CROSSES THE SEA OF GALILEE WITH THEM, TEACHES THE PEOPLE, AND MIRACULOUSLY FEEDS THEM TO THE NUMBER OF FIVE THOUSAND-HE SENDS HIS DISCIPLES BY SHIP AGAIN TO THE WESTERN SIDE, WHILE HIMSELF RETURNS AFTERWARDS WALKING ON THE SEA-INCIDENTS ON LANDING. (=Matthew, 14. 13-36; Luke, 9. 10-17; John, 6. 1-24.) Here, for the first time, all the four streams of sacred text run parallel. The occasion, and all the circumstances of this grand Section are thus brought before us with a vividness quite remarkable. Five Thousand Miraculously Fed (v. 30-44). 30. And the apostles gathered themselves together-probably at Capernaum, on returning from their mission (v. 7-13) to our graphic Evangelist alone; illustrating the working of contrary principles in the slaves of pas son. But this only shows how far Herodias must have wrought upon him, as Jezebel upon Ahab, that he should at length agree to what his awakened conscience kept him long from executing. 21. And when a convenient day (for the purposes of Herodias) was come, that Herod-rather, A convenient day being come, when Herod,' on his birth day, made a supper to his lords, high captains, and chief lestates] of Galilee. This graphic minuteness of detail adds much to the interest of the tragic narrative. 22. And when the daughter of the said Herodias-2... her daughter by her proper husband, Herod Philip: Her name was Salome (JOSEPHUS, Ib.). came in, and danced, and pleased Herod and them that sat with him, the king said into the damsel-'the girl' (See on ch. 5. 42) Ask of me whatsoever thou wilt, and I will give it thee. 23. And be the king, so called, but only by courtesy (see on t. 14)-sware unto her. Whatsoever thou shalt ask of me, unto the half of my kingdom. Those in whom pas--and told him all things, both what they had done, and son and luxury have destroyed self-command will in a capricious moment say and do what in their cool moments they bitterly regret. 24. And she said, The bead of John the Baptist. Abandoned women are more shameless and heartless than men. The Baptist's fidelity marred the pleasures of Herodias, and this was too good an opportunity of getting rid of him to let slip. 25. I will that thou give me by and by rather, at once,' in a charger-or large flat 'trencher' -the head of John the Baptist. 26. And the king was roseding sorry. With his feelings regarding John, and the truths which so told upon his conscience from that preacher's lips, and after so often and carefully saving him from his paramour's rage, it must have been very galling to find himself at length entrapped by his own rash foily. yet for his oath's sake. See how men of no principle, but troublesome conscince, will stick at breaking a rash oath, while yielding to the commission of the worst crimes! and for their sakes which sat with him-under the influence of that false shame, which could not brook being thought to be troubled with religious or moral scruples. To how many has this proved a fatal snare! he would not reject her. 27. And immediately the king sent an erscntioner-one of the guards in attendance. The word is Roman, denoting one of the Imperial Guard. ará commanded his head to be brought: and he went and beheaded him in the prison-after, it would seem, more than twelve months' imprisonment. Blessed martyr! Dark and cheerless was the end reserved for thee: but now thou hast thy Master's benediction, "Blessed is be whosoever shall not be offended in Me" (Matthew, 11. 6, and hast found the life thou gavest away (Matthew, 10. 39). But where are they in whose skurts is found thy blood? 28. And brought his head in a charger, and gave it to the damsel: and the damsel gave it to her mother. Herodias did not shed the blood of the stern reprover; she only got it done, and then glated over it, as it streamed from the trunkless bead 29. And when his disciples heard of it-i.e., the Baptist's own disciples, they came and took up his corpse, and laid it in a tomb and went and told Jesus (Matthew, 14. 12. If these disciples had, up to this time, stood apart from Him, as adherents of John Matthew, 11. 2), perhaps they now came to Jeans, not without some secret reflection on Him for His seeming neglect of their master; but perhaps, too, as orphans, to cast in their lot henceforth with the Lord's disciples. How Jesus felt, or what He said, on recerving this intelligence, is not recorded; but He of whom it was said, as He stood by the grave of Hus friend Lazarus, Jesus wept." was not likely to receive such intelligence without deep emotion. And one reason why He might not be unwilling that what they had taught. Observe the various reasons This |