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poor man and because he had pronounced the word Ephphathach with peculiar and authoritative emphasis, the Evangelist thought proper to retain the original word; though the last letter in it could not be expressed by any letter in the Greek alphabet.

Verse 35. He spake plain.] Ogdws, distinctly, without stammering. Que MS. has, And he spoke, praising God. There is no doubt of this: but the Evangelist, I think, did not write these words.

fed with seven loaves.

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37 And were beyond measure astonish-
ed, saying, He hath done all things well: he mak-
cth both the deaf to hear, and the dumb to speak.

Ch. 5. 43.

Creation as a whole, it would be impossible to improve it. Every thing has been made in number, weight, and measure; there really is nothing deficient, nothing redundant; and the || good of the creature seems evidently more consulted than the glory of the Creator. The creature's good is every where apparent; but to find out how the Creator is glorified by these works, requires the eye of the Philosopher. And as he has done all things well in Creation, so has he in Providence: here also every thing is in number, weight, measure, and time. As Cre

Verse 36. Tell no man] See on Matt. viii. 4. This miracleation shews his Majesty, so Providence shews his bounty. He is not mentioned by any other of the Evangelists. Another proof that Mark did not abridge Matthew. For a practical review of the different important subjects of this chapter, see Matt. xy. &c. and particularly the observations at the end. Verse 37. He hath done all things well] This has been, and ever will be true of every part of our Lord's conduct. In creation, providence, and redemption, he hath done all things well. The wisest Philosophers are agreed, that considering ||

preserves every thing he has made, all depend on him; and by him are all things supported. But how glorious does he appear in the work of Redemption how magnificent, ample, and adequate the provision made for the salvation of a lost world! Here, as in providence, is enough for all, a sufficiency for each, and an abundance for eternity. He loves every man, and hates nothing that he has made; nor can the God of all grace be less beneficent than the Creator and Preserver of the universe..

CHAPTER VIII.

Four thousand persons fed with seven loaves and a few small fishes, 18. Christ refuses to give any farther sign to the impertinent Pharisees, 10-12. Warns his disciples against the corrupt doctrine of the Pharisees and of Herod, 13—21. Ile restores sight to a blind man, 22—26. Asks his disciples what the public thought of him, 27-30. Acknowledges himself to be the Christ, and that he must suffer, ST-33. 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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N those days the multitude being very great, and having nothing to eat, Jesus called his disciples unto him,

and saith unto them,

they have now been with me three
days, and have nothing to eat:

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3 And if I send them away fasting 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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9 And they that had eaten were about four thousand, how many baskets full of fragments thousand: and he sent them away.

10 And straightway he entered into a ship with his disciples, and came into the parts of Dalmanutha.

11 And the Pharisees came forth, and began to question with him, seeking of him a sign from heaven, tempting him.

took ye up? They say unto him, Twelve.
20 And when the seven among four thou-
sand, how many baskets full of fragments took
ye up? And they said, Seven.

21 And he said unto them, How is it that
ye do not understand?

22 And he cometh to Bethsaida; and they bring a blind man unto him, and besought him to touch him.

23 And he took the blind man by the hand, and led him out of the town; and when he

12 And he sighed deeply in his spirit, and saith, Why doth this generation seek after a sign? Verily I say unto you, There shall no sign be given unto this generation. 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.

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

Verse 7. And they had a few small fishes] This is not noticed in the parallel place, Matt. xv. 36.

Verse 10. Dalmanutha.] See the note on Matt. xv. 39. Verse 12. And he sighed deeply in his spirit] Or, having deeply groaned-so the word avastažas properly means. He was exceedingly affected at their obstinacy and hardness of heart. See Matt. xvi. 1—4.

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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 ducees, and Herodians.

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

The blind man completely healed.

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24 And he looked up, and said, I that I am? and Peter answereth and An. Olymp. see men as trees, walking. saith unto him, Thou art the Christ. 30 And he charged them that they should tell no man of him.

CCL. 4.

25 After that he put his hands again upon his eyes, and made him look up: and he was restored, and saw every man clearly.

26 And he sent him away to his house, saying, Neither go into the town, nor tell it to any in the town.

27 And Jesus went out, and his disciples, into the towns of Cæsarea Philippi: and by the way he asked his disciples, saying unto them, Whom do men say that I am?

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31 And he began to teach them, that the Son of man must suffer many things, and be rejected of the elders, and of the chief priests, and scribes, and be killed, and after three days rise again.

32 And he spake that saying openly. And Peter took him, and began to rebuke him. 33 But when he had turned about and looked on his disciples, he rebuked Peter, saying, Get thee behind me, Satan: for thou savourest not the things that be of God, but the things 29 And he saith unto them, But whom say ye that be of men.

28 And they answered, John the Baptist: but some say Elias; and others, One of the prophets.

Matt. 8. 4. ch. 5. 43.- Matt. 16. 13. Luke 9. 18.- Matt. 14. 2.

₫ Matt. 16. 6. John 6. 69. & 11. 27.

17. 22.

Matt. 16. 20. Matt. 16. 21. & Luke 9. 22.

do not make a proper improvement of the light and grace which they receive from God, their candlestick is removed, even the visible church becomes there extinct; and the candle is put out-no more means of spiritual illumination are afforded to the unfaithful inhabitants: Rev. ii. 5.

When he had spit on his eyes] There is a similar transaction to this mentioned by John, chap. ix. 6. It is likely this was done merely to separate the eyelids; as in certain cases of blindness, they are found always gummed together. It required a miracle to restore the sight, and this was done in consequence of Christ having laid his hands upon the blind man : it required no miracle to separate the eyelids, and therefore natural means only were employed--this was done by rubbing them with spittle; but whether by Christ or by the blind man, is not absolutely certain. See on chap. vii. 33. It has always been evident, that false miracles have been wrought without reason or necessity, and without any obvious advantage; and they have thereby been detected: on the contrary, true miracles have always vindicated themselves by their obvious utility and importance; nothing ever being effected by them that could be performed by natural means.

If he saw aught.] E, if, is wanting in the Syriac, all the Persic and Arabic, and in the Ethiopic: and T Bus; dost thou see any thing? is the reading of CD. Coptic, Ethiopic, all the Arabic and Persic.

Verse 24. I see men as trees, walking.] His sight was so imperfect, that he could not distinguish between men and trees, only by the motion of the former.

ATXITXS, afl men, several excellent MSS. and the principal Versions have amarra, all things, every object; for the view he had of them before was indistinct and confused. Our Lord could have restored this man to sight in a moment, but he chose to do it in the way mentioned in the text, to shew that he is sovereign of his own graces; and to point out, that however insignificant means may appear in themselves, they are divinely efficacious when he chooses to work by them; and that however small the first manifestations of mercy may be, they are nevertheless the beginnings of the fulness of the blessings of the gospel of peace. Reader, art thou in this man's state? Art thou blind? Then come to Jesus that he may restore thee. Hast thou a measure of light? Then pray that he may lay his hands again on thee, that thou mayest be enabled to read thy title clear, to the heavenly inheritance.

Verse 26. He sent him away to his house] So it appears that this person did not belong to Bethsaida, for in going to his house, he was not to enter into the village.

This miracle is not mentioned by any other of the Evangelists. It affords another proof that Mark did not abridge Matthew's gospel.

Verse 27. And Jesus went out, &c.] See on Matt. xvi. 13—20. Verse 29. Thou art the Christ.] Three MSS. and some Versions add, the Son of the living God.

Verse 32. And he spake that saying] Concerning the certainty and necessity of his sufferings-openly with great plainness, Taggia, confidence, or emphasis, so that the disciples now began 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.

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34 And when he had called the An. Olymp. people unto him with his disciples also, he said unto them, Whosoever will come after me, let him deny himself, and take up his cross, and follow me.

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35 For whosoever will save his life shall lose it; but whosoever shall lose his life for my sake and the gospel's, the same shall save it.

We must not deny Christ.

gain the whole world, and lose his own
soul?

37 Or what shall a man give in ex-
change for his soul?

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38 Whosoever therefore shall be ashamed of me, and of my words, in this adulterous and sinful generation; of him also shall the Son of 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.

a 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 formed, on the proselytism of the Jews, the principal qualities which he required in the proselytes of his covenant.

The first condition of proselytism among the Jews, was, that he that came to embrace their religion, should come voluntarily, and that neither force nor influence should be employed in this business. This is also the first condition required by Jesus Christ, and which he considers as the foundation of all the rest;-if a man be willing to come after me.

The second condition required in the Jewish proselyte was, that he should perfectly renounce all his prejudices, his errors, his idolatry, and every thing that concerned his false religion; and that he should entirely separate himself from his most intimate friends and acquaintances. It was on this ground that the Jews called proselytism a new birth; and proselytes newborn, and new men, and our Lord requires men to be born again, not only of water, but by the Holy Ghost. See John iii. 5. All this our Lord includes in this word, Let him renounce himself. To this the following scriptures refer; Matt. x. 33. John iii. 3, and 5. 2 Cor. v. 17.

hints here at one of the principal reasons of the incredulity of the Jews,-they saw nothing in the person of Jesus Christ which corresponded to the pompous notions which they had. formed of the Messiah.

If Jesus Christ had come into the world as a mighty and opulent man, clothed with earthly glories and honours, he would have had a multitude of partizans, and most of them hypocrites.

And of my words] This was another subject of offence to the Jews; the doctrine of the cross must be believed; a suffering Messiah must be acknowledged; and poverty and affliction must be borne; and death, perhaps, suffered in consequence of becoming his disciples.

Of him, and of his words, in this sense, the world is, to this day, ashamed,

Of him also shall the Son of man be ashamed] As he refused to acknowledge me before men, so will I refuse to acknowledge him before God and his angels. Terrible consequence of the rejection of Christ! And who can help him whom the only Saviour eternally disowns? Reader! Lay this subject seriously to heart; and see the notes on Matt, xvi. 24, &c. and at the end of that chapter.

The third condition on which a person was admitted into the Jewish church as a proselyte, was, that he should submit to the yoke of the Jewish law, and bear patiently the inconveniences and sufferings with which a profession of the Mosaic religion might be accompanied. Christ requires the same condition, but instead of the yoke of the law, he brings in his own doctrine, which he calls his yoke, Matt. xi. 29: and his cross, the taking up of which, not only implies a bold profession of Christ 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 to death itself.

The fourth condition was, that they should solemnly engage to continue in the Jewish religion, faithful even unto death. This condition Christ also requires; and it is comprised in this word, Let him FOLLOW me, see the following verses; and see on the subject of proselytism, Ruth i. 16, 17..

All the subjects contained in this chapter are very interesting; but particularly, 1. The miraculous feeding of the multitudes, which is a full, unequivocal proof of the supreme divinity of Jesus Christ : in this miracle he truly appears in his creative energy, with which he has associated the tenderest benevo

safe; the servants of such a master must ever have kind usage: the follower of such a teacher can never want nor go astray. 2. The necessity of keeping the doctrine of the gospel uncorrupt is strongly inculcated in the caution to avoid the leaven of the Pharisees and of Herod; the doctrine of the cross must not only be observed and held inviolate, but that doctrine must never be mixed with worldly politics. Time-serv Verse 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.

The transfiguration, and our Lord's CHAP. IX.

discourse thereon to his disciples.

CHAPTER IX.

The transfiguration of Christ, and the discourse occasioned by it, 1-13. He casts out a dumb spirit which his disciples could not, 14-29. He foretells his death, 30-32. The disciples dispute about supremacy, and Christ corrects them, 33-37. Of the person who cast out dæmons in Christ's name, but did not follow him, 38-40. Every kind office done to the disciples of Christ shall be rewarded by him, and all injuries done to them shall be punished, 41, 42. The necessity of mortification and self-denial, 43-48. Of the salting of sacrifices, 49, and the necessity of having union among the disciples of Christ, 50.

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ND he said unto them, Verily ing, This is my beloved Son: hear A. M. 4039. I say unto you, That there be some of them that stand here, which shall not taste of death, till they have seen the kingdom of God come with power.

2¶And after six days Jesus taketh with him Peter, and James, and John, and leadeth them up into a high mountain apart by themselves: and he was transfigured before them.

3 And his raiment became shining, exceeding white as snow; so as no fuller on earth can white them.

4 And there appeared unto them Elias with Moses and they were talking with Jesus.

5 And Peter answered and said to Jesus, Master, it is good for us to be here: and let us make three tabernacles; one for thee, and one for Moses, and one for Elias.

8 And suddenly, when they had looked round about, they saw no man any more, save Jesus only with themselves.

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9 And as they came down from the mountain, he charged them that they should tell no man what things they had seen, till the Son of man were risen from the dead.

10 And they kept that saying with themselves, questioning one with another, what the rising from the dead should mean.

11 And they asked him, saying, Why say the scribes that Elias must first come?

f

12 And he answered and told them, Elias verily cometh first, and restoreth all things'; and how it is written of the Son of man, that he must suffer many things, and be set at

6 For he wist not what to say; for they were nought.

sore afraid.

13 But I say unto you, That

h

Elias is indeed

7 And there was a cloud that overshadowed come, and they have done unto him whatsothem and a voice came out of the cloud, say-ever they listed, as it is written of him.

Matt. 16. 28. Luke 9. 2.— Matt. 24. 30. & 25. 31;
Matt. 17. 1. Luke 9. 28. - Dan. 7. 9. Matt. 28. 3.

Luke 22. 18.
Matt. 17. 9.

f Mal. 4. 5. Matt. 17. 10. P's. 22. 6. Isai. 53. 2, &c. Dan. 9. 26. h Luke 23. 11. Phil. 2. 7.- Matt. 11. 14. & 17. 12. Luke 1. 17.

NOTES ON CHAP. IX.

Verse 1. There be some] This verse properly belongs to the preceding chapter, and to the preceding discourse. It is in this connexion in Matt. xvi. 27, 28. See the notes there.

Verse 2. And after six days Jesus taketh with him Peter, &c.]

Was transfigured] Four good MSS. and Origen add here, AND WHILE THEY WERE PRAYING he was transfigured; but this appears to be added from Luke ix. 29.

Verse 10. And they kept that saying] This verse is wanting in two MSS. and one of the Itala.

What the rising from the dead should mean.] "Orav EX VEXO's

For a full account of the nature and design of the transfigura-avar, When he should arise from the dead, is the reading of D. tion, see on Matt, xvii. 1, &c.

six others, Syriae, all the Persic, Vulgate, all the Itala, and Jerom. Griesbach approves of it.

There is nothing that answers to this verse either in Mat

A high mountain] I have conjectured, Matt. xvii. 1. that this was one of the mountains of Galilee, some say Hermon, some Tabor; but Dr. Lightfoot thinks a mountain near Casa-thew or Luke. rea Philippi to be more likely.

Verse 12. And how it is written] Rather, as also it is written,

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