ech. iii. 5: xvi. 14 and of the fishes. 44 And they that did eat of the loaves. the people. t omitted by all ancient authorities. a render, the. ▼i.e. was minded to pass by them. W render, an apparition: literally, a phantasm. Xomitted in several ancient authorities. y render, they understood not concerning the loaves. fishes, and (ver. 43) the taking up fragments from the fishes, are both peculiar to and characteristic of Mark: but it would have been most inconsistent with his precision to have omitted "besides women and children" in ver. 44, had he had it before him. 45-52.] JESUS WALKS ON THE SEA. Matt. xiv. 22-33. John vi. 16-21. Omitted in Luke. Matthew and Mark are very nearly related as far as ver. 47. John's account is altogether original, and differing materially in details : see notes there, and on Matthew. 45.] the ship, i. e. the ship in which they had come. Bethsaidathis certainly seems (against Lightfoot, Wieseler, Thomson, "The Land and the Book," al.: see Bishop Ellicott's note, Lectures on Life of our Lord, p. 207) to have been the city of Peter and Andrew, James and John,-on the west side of the lakeand in the same direction as Capernaum, mentioned by John, ver. 17. The miracle just related took place near the other Bethsaida (Julias),-Luke ix. 10. 48. and would (was minded) have passed by them] 50.] all saw him, and were troubled: pecu- over nature. 52.1 53 And when they had passed over, they came into the land of Gennesaret, and drew to the shore. 54 And when they were come out of the ship, straightway they knew him, 55 and ran through that whole region round about, and began to carry about in beds those that were sick, where they heard he was. 56 And whithersoever he entered, into villages, or cities, or country, they laid the Acts xix. 12. sick in the streets, and besought him that they might ach. v. 27, 28. touch if it were but the border of his garment and as many as touched him were made whole. VII. Then came together unto him the Pharisees, and certain of the scribes, which came from Jerusalem. 2 And when they saw some of his disciples eat bread with defiled, that is to say, with unwashen hands, [they found fault.] 3 For the Pharisees, and all the Jews, except they wash their hands doft, eat not, holding the tradition of the elders. And [when they come] from the market, except they wash, they eat not. And many other things there be, which they have received to hold, as the washing of cups, and pots, brazen vessels, and of tables. 5 Then the Pharisees and scribes asked him, Why walk not thy disciples according to the tradition of the elders, but eat bread with unwashen hands? 6 He [answered and] said unto them, Well hath Esaias prophesied of you hypocrites, a as it is written, This people honoureth me with their lips, a Isa. xxix. 13. Z render, their beds. a render, market-places, as in Matt. xx. 3, ch. xii. 38, &c. b render, hem, as in Matt. xiv. 36. CHAP. VII. 1-23.] DISCOURSE CON CERNING EATING WITH UNWASHED HANDS. Matt. xv. 1-20. The two reports differ rather more than usual in their additions to what is common, and are not so frequently in verbal agreement, where the matter is the same. 2.] See ch. ii. 16. A mark of particularity. that is to say, with unwashen is supposed by some to be a gloss, explaining defiled: but the explanation seems necessary to what follows, especially f comitted by the majority of ancient MSS. (baptize in original) is variously under- Deut. v. 16. 8 but their heart is far from me. 7 Howbeit in vain do they worship me, teaching for doctrines the commandments of men. [ For] laying aside the commandment of God, ye hold the tradition of men [, has the washing of pots and cups and many other such like things ye do]. 9 And he said unto them, Full well ye reject the commandment of God, that ye may keep your own tradition. 10 For Moses b b Exod. xx. 12. said, Honour thy father and thy mother; and, Whoso Exod. xxi. 17 curseth father or mother, let him die the death: 11 but ye Lev. xx. 0. g omit. [he : say, If a man shall say to his father or mother, i It is homitted by several ancient authorities. i render, That wherein thou mightest have been benefited by me, is Corban, that is to say, a gift. knot expressed in the original. at meals), were certainly not immersions, without a sacrifice. Matthew, ver. 5. 10.] 12.] See note on 13.] A repetition 1 read, again called. 14.] n i.e. the sink, or sewer. from ver. 8;-common in Mark. Both St. Matthew and St. Mark notice that our Lord called the multitude to Him, when He uttered this speech, It was especially this, said in the hearing of both the Pharisees and them, that gave offence to the former. 17.] his disciples asked him "Peter answered and said" Matthew. 19. purging] The participle refers to the draught (sewer). There need not be any difficulty in this additional clause: what is stated is physically true. The sewer is that viii. 21. man. 21 d For from within, out of the heart of men, Gen. vi. 5: proceed evil thoughts, adulteries, fornications, murders, 22 thefts, covetousness, wickedness, deceit, lasciviousness, an evil eye, blasphemy, pride, foolishness: 23 all these evil things come from within, and defile the man. 24 And from thence he arose, and went into the borders of Tyre and Sidon, and entered into an house, and would have no man know it: but he could not be hid. 25 • For a certain woman, whose young daughter had an unclean spirit, heard of him, and came and fell at his feet : 26 the woman was a Greek, a Syrophenician by nation; and she besought him that he would cast forth the devil out of her daughter. 27 But P Jesus said unto her, Let the children first be filled: for it is not meet to take the children's bread, and to cast it unto the dogs. 28 And she answered and said unto him, Yes, Lord: yet the dogs under the table eat of the children's crumbs. 29 And he said unto her, For this saying go thy way; the devil is gone out of thy daughter. 30 And when she was come to her house, she found the devil gone out, and her daughter laid upon the bed. 31 And again, departing from the coasts of Tyre and Sidon, he came unto the sea of Galilee, through the midst 0 read, But immediately. ¶ render, for even. read, he came through Sidon. which, by the removal of the part carried off, purifies the meat; the portion available for nourishment being in its passage converted into chyle, and the remainder being 21, 22.] The heart is the laboratory and the fountain-head of all that is good and bad in the inner life of man. cast out. St. Matthew's catalogue follows the order of the second table of the decalogue. St. Mark's more copious one varies the order. Compare Rom. i. 29: Eph. iv. 19: Wisd. xiv. 25, 26. 24-30.] THE SYROPHENICIAN WOMAN. Matt. xv. 21-28. Omitted by St. Luke. A striking instance of the independence of the two narrations. St. Mark, who is much more copious in particulars, omits a considerable and important part of the history: this would be most arbitrarily and indeed inexcusably done, if the common account of his having combined and epitomized Matthew and Luke is to be taken. Our Lord's retirement was to avoid the Pharisees: see notes on Matthew throughout. P read, he. ↑ render, borders. 24.] from thence is not, from the the children. . .] This important addition 30.] These 31-37.] HEALING OF A DEAF DUMB PERSON. Peculiar to Mark. AND Luke xi. 14. f ch. viii. 23. John ix. 6. gạch. vi. 41. John xi. 41: xvii. 1. 38. e e Matt. ix. 32. of the t coasts of Decapolis. 32 And they bring unto him one that was deaf, and had an impediment in his speech; and they beseech him to put his hand upon him. 33 And he took him aside from the multitude, and put his fingers into his ears, and 'he spit, and touched his tongue; 3+ and looking up to heaven, he sighed, and saith unto him, h John xi. 38, Ephphatha, that is, Be opened. 35 And straightway his ears were opened, and the " string of his tongue was loosed, and he spake plain. 36 And he charged them that they should tell no man: but the more he charged them, so much the more a great deal they published it; 37 and were beyond measure astonished, saying, He hath done all things well he maketh both the deaf to hear, and the dumb to speak. i Isa. xxxv. 5, 6. Matt. xi. 5. k ch. v. 43. : VIII. In those days the multitude being very great, and having nothing to eat, a Jesus called his disciples unto him, and saith unto them, 2 I have compassion on the multitude, because they have now been with me three A miracle which serves a most important a read, he. our Lord signified the healing virtue for afflicted human kind, which resides in and proceeds from Him incarnate in our flesh. He uses either his own touch,-something from Himself,-or the cleansing element to which He so often compares his word. ... 34.] He looked to heaven in prayer: see John xi. 41, 42. He sighed, as grieving over the wreck of the nature which He had made, occasioned by the malice of the devil and the sin of man. Ephphatha] the same word as that used in Isa. xxxv. 5, "Then shall the ears of the deaf be unstopped, and the tongue of the dumb sing." 35.] the fetter, or the bond: the hindrance, whatever it was, which prevented him from speaking plainly before. 36.] See ch. i. 45. 37.] He hath done all things well. So "God saw every thing that He had made, and, behold, it was very good," Gen. i. 31. This work was properly and worthily compared with that first one of creation-it was the same Beneficence which prompted, and the same Power that wrought it. CHAP. VIII. 1--10.] FEEDING OF THE FOUR THOUSAND. Matt. xv. 32-39. The accounts agree almost verbatim. Mark adds for divers of them came from far, ver. 3, and again omits "besides women and chil |