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6 But there were certain of the scribes sitting there, and reasoning in their hearts,

7 Why doth this man thus speak blasphemies? who can forgive sins but God only?

8 And immediately, when Jesus perceived in his spirit that they so reasoned within them-it selves, he said unto them, Why reason ye these things in your hearts?

9 Whether is it easier to say to the sick of the palsy, Thy sins be forgiven thee; or to say, Arise, and take up thy bed, and walk?

11 I say unto thee, Arise, and take up thy bed, and go thy way into thy house.

10 But that ye may know that the Son of man hath power on earth to forgive sins, (he saith to the sick of the palsy,)

account of the crowd. They uncovered the roof, &c. The houses in Palestine were furnished with a flight of stairs outside, situated in, or near, the porch, so that persons could go up to the roof without entering the house. The roofs were nearly flat, and were surrounded by a balustrade, or breastwork (see Deut. 22: 8), so as to prevent persons from falling off. The friends of the sick man could, then, without much difficulty, convey him to the roof of the house. As to the lower part of the house, there was a gate opening from the street into a porch; from this porch another gate led to an open space, enclosed on four sides, but open above, called the court, or area. This was provided with various conveniences for accommodating large companies; and it was in this court that Jesus and the company were assembled. Persons on the roof could look down into the court. It was, however, sometimes furnished with an awning, or large veil of thick cloth, to exclude the heat of the sun. In the present case, this awning was to be removed, and

12 And immediately he arose, took up the bed, and went forth before them all; insomuch that they were all amazed, and glorified God, saying, We never saw on this fashion.

13 And he went forth again by the sea-side, and all the multitude resorted unto him, and he taught them.

14 And as he passed by, he saw Levi the son of Alpheus, sitting at the receipt of custom, and said unto him, Follow me. And he arose, and followed him.

15 And it came to pass, that as Jesus sat at meat in his

a portion of the breastwork broken through, so that the sick man, on his mattress, could be let down near to Jesus. The removing of the awning is what is here called uncovering the roof; and the breast work they broke away, or broke through. The man could easily then be let down by the help of cords. Luke says (5: 19) they "let him down through the tiling. The flooring, as we might call it, of the roofs, was a substance composed of broken coals, stones, ashes, and a sort of plaster. Such a substance gave occasion to the word translated tiling to be applied to the roof; and the whole roof, or the roofing, was expressed by it. Luke, then, used language just like our expression they let him down by the roof; somewhat as Paul was let down through a window by the wall. 2 Cor. 11: 33.

13, 14. By the sea-side; the sea of Galilee. Compare Matt. 9: 9. || Alpheus. He is believed to be not the same as the Alpheus mentioned in Matt. 10: 3.

15-22. Compare Matt. 9: 10-17.

house, many publicans and sin- that filled it up, taketh away ners sat also together with Jesus from the old, and the rent is and his disciples; for there were made worse. many, and they followed him.

16 And when the scribes and Pharisees saw him eat with publicans and sinners, they said unto his disciples, How is it that he eateth and drinketh with publicans and sinners?

22 And no man putteth new wine into old bottles: else the new wine doth burst the bottles, and the wine is spilled, and the bottles will be marred: but new wine must be put into new bottles.

17 When Jesus heard it, he saith unto them, They that are whole, have no need of the physician, but they that are sick: I came not to call the righteous, but sinners to repentance.

18 And the disciples of John, and of the Pharisees, used to fast and they come, and say unto him, Why do the disciples of John, and of the Pharisees fast, but thy disciples fast not?

21 No man also seweth a piece of new cloth on an old garment: else the new piece

23 And it came to pass, that he went through the corn-fields on the Sabbath-day; and his disciples began, as they went, to pluck the ears of corn.

19 And Jesus said unto them, Can the children of the bride- 26 How he went into the chamber fast, while the bride-house of God, in the days of groom is with them? As long Abiathar the high priest, and as they have the bridegroom did eat the show-bread, which is with them, they cannot fast. not lawful to eat, but for the priests, and gave also to them which were with him?

20 But the days will come, when the bridegroom shall be taken away from them, and then shall they fast in those days.

27 And he said unto them, The Sabbath was made for man, and not man for the Sabbath:

23-28. Compare Matt. 12: 1-8. In the days of Abiathar the high priest. It appears from 1 Sam. 21st ch., that Ahimelech was the high priest from whom David obtained the showbread. Abiathar became high priest after this event. The word translated in the days of may have a very extended signification, corre

24 And the Pharisees said unto him, Behold, why do they on the Sabbath-day that which is not lawful?

25 And he said unto them, Have ye never read what David did, when he had need, and was a hungered, he and they that were with him?

28 Therefore the Son of man is Lord also of the Sabbath.

sponding to our phrase about the time of; and as Abiathar continued in office a large number of years, his term of office might have been selected, as marking a certain period in Hebrew history, rather than Ahime lech's. Again; the word used in the original may be regarded only as a method of referring to that portion of

CHAPTER III.

ΑΝ

ND he entered again into the synagogue; and there was a man there which had a withered hand.

2 And they watched him, whether he would heal him on the Sabbath-day; that they might accuse him.

3 And he saith unto the man which had the withered hand, Stand forth.

4 And he saith unto them, Is it lawful to do good on the Sabbath-days, or to do evil? to save life, or to kill? But they held their peace.

5 And when he had looked round about on them with an

7 But Jesus withdrew himself with his disciples to the sea: and a great multitude from Galilee followed him, and from Judea,

8 And from Jerusalem, and from Idumea, and from beyond Jordan; and they about Tyre and Sidon, a great multitude, when they had heard what great

ger, being grieved for the hard-things he did, came unto him. ness of their hearts, he saith

9 And he spake to his discistruction. To their consciences he might have intended to appeal, by presenting the inquiry, whether he was pursuing a justifiable course on the Sabbath, or they. 5. With anger; with displeasure at their perverseness - a feeling which was consistent with the utmost tenderness, and which arose from a view of their perverseness and their willingness to put a bad construction even on his most benevolent acts. 6. The Herodians. See on Matt. 22: 16. 8. Idumea. This is properly the name of the country south-east of Palestine. It is called Edom in the Old Testament. Its inhabitants were hostile to the Jews, and were conquered by David. 2 Sam. 8: 14. They frequently revolted, and in the reign of Jehoram gained their independence. 2 Kings 8: 20. During the captivity of the Jews in Babylon, the Idumeans, that is, the Edomites, took possession of the southern part of Palestine, as far as the city Hebron; so that that part of the country was subsequently called Idumea. The name

the sacred history in which the account of Abiathar occurs; and the whole portion respecting Ahimelech and Abiathar would be included under such a reference. The Jews were in the habit of quoting, or referring to, their sacred books by the use of such a word as here occurs in the original.

unto the man, Stretch forth thy hand. And he stretched it out and his hand was restored whole as the other.

CHAPTER III.

1-12. Compare Matt. 12: 9-21. 4. Is it lawful to do good on the Sabbath-days, or to do evil? to save life, or to kill? These questions might be understood as meaning, Is it right to do good, or not to do it, on the Sabbath? to save life, or not to save it? A similar manner of expression occurs in Mal. 1: 2, 3, quoted in Rom. 9:13-Jacob have I loved, and Esau have I hated; that is, Esau have I not loved, comparatively speaking. The form of the questions was such, also, as might very naturally suggest to the minds of his opponents a comparison between themselves and him. He was bestowing blessings on the aflicted; they were plotting his de

6 And the Pharisees went forth, and straightway took counsel with the Herodians against him, how they might destroy him.

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ples, that a small ship should 15 And to have power to wait on him, because of the mul- heal sicknesses, and to cast out titude, lest they should throng devils. him.

16 And Simon he surnamed Peter;

17 And James the son of Zebedee, and John the brother of James, (and he surnamed them Boanerges, which is, The sons of thunder,)

10 For he had healed many; insomuch that they pressed upon him for to touch him, as many as had plagues.

11 And unclean spirits, when they saw him, fell down before him, and cried, saying, Thou art the Son of God.

12 And he straitly charged them that they should not make him known.

13 And he goeth up into a mountain, and calleth unto him whom he would: and they came unto him.

14 And he ordained twelve, that they should be with him, and that he might send them forth to preach,

is here applied by Mark to that part of the land. The Idumeans were afterwards again subdued, and became, at least those who lived in Palestine, a part of the Jewish nation.

idea of appointing, or designating, is here expressed, without reference to the manner in which the appointment was made. Jesus doubtless merely made known to them his desire that they should be habitually with him for instruction, and for being employed by him in announcing the

Tyre and Sidon. See Matt. 11: 22. 10. Plagues; sicknesses, called plagues, or scourges, as being sent in the righteous providence of God, in conse-Messiah's having come. Compare

quence of sin. 11, 12. Compare

1: 34.

18 And Andrew, and Philip, and Bartholomew, and Matthew, and Thomas, and James the son of Alpheus, and Thaddeus, and Simon the Canaanite,

19 And Judas Iscariot, which also betrayed him and they went into a house.

20 And the multitude cometh together again, so that they could not so much as eat bread.

21 And when his friends heard of it, they went out to

the following words.

16-19. Compare Matt. 10: 2—4. 17. Boanerges; a word compounded of two words used in the Hebrew dialect of that time. Why this name was applied to James and John, cannot be decided. There might have been something remarkable in their manner of speaking; or perhaps the impetuosity of their disposition (see Luke 9: 54) might have occasioned the use of this name.

20, 21. His friends; some of those who were associated with him. The expression here used, in the original, is sometimes explained as meaning

14. He ordained; appointed. The strictly his relatives; but there is sat

13. Up into a mountain; or, as we sometimes say, up a mountain, or up on a mountain. Here Jesus spent much time in prayer, as he was now about to select a few who were ultimately to be his apostles. See Luke 6: 12.

It is gratifying and instructive to NOTICE with what assiduous prayer our Saviour proceeded in every step of his progress. Let him be our example.

lay hold on him: for they said, | mies wherewith soever they He is beside himself. shall blaspheme :

29 But he that shall blaspheme against the Holy Ghost hath never forgiveness, but is in danger of eternal damnation :

30 Because they said, He hath an unclean spirit.

22 And the scribes which came down from Jerusalem, said, He hath Beelzebub, and by the prince of the devils casteth he out devils.

23 And he called them unto him, and said unto them in parables, How can Satan cast out Satan?

24 And if a kingdom be divided against itself, that kingdom cannot stand.

25 And if a house be divided against itself, that house cannot stand.

26 And if Satan rise up against himself, and be divided, he cannot stand, but hath an end.

27 No man can enter into a strong man's house and spoil his goods, except he will first bind the strong man; and then he will spoil his house,

28 Verily I say unto you, All sins shall be forgiven unto the sons of men, and blasphe

isfactory evidence that it is employed in a wider sense. To lay hold on him; not violently, but in a suitable manner, taking hold of his hand, endeavoring to induce him to come into the house. He is beside himself. An exaggerated remark, doubtless, occasioned by the fervid devotion which Jesus felt to his official work, and which made him disregard his personal convenience and comfort. 22-30. Compare Matt. 12: 24

-37.

31-35. Compare Matt. 12: 4650. It would seem that the friends who went out to persuade Jesus to come into the house, did not prevail with him. The occasion was a very important one, A man possessed

31 There came then his brethren and his mother, and, standing without, sent unto him, calling him.

32 And the multitude sat about him; and they said unto him, Behold, thy mother and thy brethren without seek for thee.

33 And he answered them, saying, Who is my mother, or my brethren?

34 And he looked round about on them which sat about him, and said, Behold my mother and my brethren!

35 For whosoever shall do the will of God, the same is my brother, and my sister, and mother.

with a demon, it seems (Matt. 12: 22, &c.), was brought to him, and he immediately, without taking food (Mark 3: 20), attended to the application. The scribes and Pharisees at once began to speak against his miraculous operations, and Jesus was occupied in meeting their cavils. Thus he could not yield to the solicitations of his friends. Afterwards, his mother and brethren (or kinsmen) made an effort to secure his return to the house.

NOTICE, here, the readiness of Jesus to be engaged in his appropriate work, both in season and out of season. Compare John 4: 34.

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