Mark 6 commentary

Our Lord's countrymen tried to prejudice the minds of people against him. Is not this the carpenter? Our Lord Jesus probably had worked in that business with his father. He thus put honour upon mechanics, and encouraged all persons who eat by the labour of their hands. It becomes the followers of Christ to content themselves with the satisfaction of doing good, although they are denied the praise of it. How much did these Nazarenes lose by obstinate prejudices against Jesus! May Divine grace deliver us from that unbelief, which renders Christ a savour of death, rather than of life to the soul. Let us, like our Master, go and teach cottages and peasants the way of salvation.

Though the apostles were conscious to themselves of great weakness, and expected no wordly advantage, yet, in obedience to their Master, and in dependence upon his strength, they went out. They did not amuse people with curious matters, but told them they must repent of their sins, and turn to God. The servants of Christ may hope to turn many from darkness unto God, and to heal souls by the power of the Holy Ghost.

Herod feared John while he lived, and feared him still more when he was dead. Herod did many of those things which John in his preaching taught him; but it is not enough to do many things, we must have respect to all the commandments. Herod respected John, till he touched him in his Herodias. Thus many love good preaching, if it keep far away from their beloved sin. But it is better that sinners persecute ministers now for faithfulness, than curse them eternally for unfaithfulness. The ways of God are unsearchable; but we may be sure he never can be at a loss to repay his servants for what they endure or lose for his sake. Death could not come so as to surprise this holy man; and the triumph of the wicked was short.

Let not ministers do any thing or teach any thing, but what they are willing should be told to their Lord. Christ notices the frights of some, and the toils of others of his disciples, and provides rest for those that are tired, and refuge for those that are terrified. The people sought the spiritual food of Christ's word, and then he took care that they should not want bodily food. If Christ and his disciples put up with mean things, surely we may. And this miracle shows that Christ came into the world, not only to restore, but to preserve and nourish spiritual life; in him there is enough for all that come. None are sent empty away from Christ but those who come to him full of themselves. Though Christ had bread enough at command, he teaches us not to waste any of God's bounties, remembering how many are in want. We may, some time, need the fragments that we now throw away.

The church is often like a ship at sea, tossed with tempests, and not comforted: we may have Christ for us, yet wind and tide against us; but it is a comfort to Christ's disciples in a storm, that their Master is in the heavenly mount, interceding for them. And no difficulties can hinder Christ's appearance for his people, when the set time is come. He silenced their fears, by making himself known to them. Our fears are soon satisfied, if our mistakes are set right, especially our mistakes as to Christ. Let the disciples have their Master with them, and all is well. It is for want of rightly understanding Christ's former works, that we view his present works as if there never were the like before. If Christ's ministers now could cure people's bodily diseases, what multitudes would flock after them! It is sad to think how much more most care about their bodies than about their souls.

Mark 6:12. And they departed, and preached. Matthew silently passes over what the Apostles did. Mark and Luke relate that they proceeded to execute the commission which they had received; and from their statements it appears more clearly, that the office which Christ at that time bestowed upon them, as I have formerly mentioned, was temporary, and indeed lasted but a few days. They tell us that the Apostles went through the cities and villages: and they unquestionably returned in a short time to their Master, as we shall find to be stated in another passage.

The only matter that requires exposition here is the fact related by Mark, that they anointed with oil many diseased persons Christ having conferred on them the power of healing, it is asked, why did they apply oil? Some learned persons suppose that it was a sort of medicine; and I acknowledge that in these countries the use of oil was very common. But nothing is more unreasonable than to imagine, that the Apostles employed ordinary and natural remedies, which would have the effect of obscuring the miracles of Christ. They were not instructed by our Lord in the art and science of healing, but, on the contrary, were enjoined to perform miracles which would arouse all Judea. I think, therefore, that this anointing was a visible token of spiritual grace, by which the healing that was administered by them was declared to proceed from the secret power of God; for under the Law oil was employed to represent the grace of the Spirit. The absurdity of an attempt to imitate the Apostles, by making the anointing of the sick a perpetual ordinance of the Church, appears from the fact, that Christ bestowed on the Apostles the gift of healing, not as an inheritance which they should hand down to posterity, but as a temporary seal of the doctrine of the Gospel. In our own day, the ignorance of the Papists is exceedingly ridiculous in maintaining that their nasty unction, The allusion is to extreme unction, (or last anointing,) which is one of the Seven Sacraments recognized by the Church of Rome. — Ed. by which they hurry to the grave persons who are fast dying, is a Sacrament.

MATTHEW 11:1-6; LUKE 7:18-23

Matthew 11:1-6

Luke 7:18-23

1. And it happened that when Jesus had made an end of commanding his twelve disciples, “Quand Iesus eut acheve de donner mandemens a ses douze disciples;” — “when Jesus had finished giving injunctions to his twelve disciples.” he departed thence to teach and to preach in their cities. 2. Now when John had heard in the prison the works of Christ, he sent two of his disciples, 3. And said to him, Art thou he who was to come, or do we look for another? 4. And Jesus answering said to them, Go and relate to John those things which you hear and see. 5. The blind receive their sight, and the lame walk; the lepers are cleansed, and the deaf hear; the dead are raised up, and the poor receive the message of the Gospel. “Et l’Evangile est annonce aux poures;” — “and the Gospel is preached to the poor.” 6. And blessed is he who shall not be offended at me.

18. And the disciples of John informed him of all these things; 19. And John called to him two of his disciples and sent them to Jesus, saying, Art thou he who was to come, or do we look for another? (Shortly afterwards.) 21. And in the same hour he cured many of diseases and plagues, and evil spirits, and to many who were blind he gave sight. 22. And he answering said to them, Go and relate to John those things which you have heard and seen, that the blind see, the lame walk, the lepers are cleansed, the deaf hear, the dead rise again, to the poor the Gospel is preached. 23. And blessed is he who shall not be offended at me. “Qui ne sera point scandalize, ou offense, en moy;” — “who shall not be scandalized, or offended, at me.”

Mark 6:24. And she went out, and said to her mother We need not wonder that Herodias attached so much importance to John’s death. “De ce qu’ Herodias a estime un grand avantage pour elle de faire mourir Iean;” — “that Herodias reckoned it a great advantage to her to put John to death.” The conjecture thrown out by some—that she was actuated by revenge,—is not at all probable. It was rather the dread of being cast off that inflamed and tormented her; as it usually happens that, when adulterers are visited with feelings of uneasiness, they become ashamed of their own lust. But she hoped that this crime would bind Herod more closely to her than ever, if the disgrace of a pretended marriage were washed out by the blood of the prophet. That her power might be more secure for the future, she longed for the death of that man whom she imagined to be her only opponent; and this shows us the wretched anxiety by which a bad conscience is always tormented. John was detained in prison, and the haughty and cruel woman might have issued orders that no man should converse with or approach him; and yet she has no rest, but is oppressed with anxiety and alarm, till the prophet be removed out of the way. This likewise serves to show the power of the word of God, that the voice of the holy man, even when shut up in prison, wounds and tortures in the keenest manner the mind of the king’s wife. “Ne laisse pas d’espouvanter asprement, et navrer au vif le coeur de ceste femme;” — “fails not vehmently to alarm and cut to the quick the heart of the woman.”

26. And the king being sorry. His heart, as we have said, was no longer influenced by religious sentiments; but, foreseeing the detestation that will be excited by such a crime, he dreads both the loss of character and positive harm, and consequently repents of his levity. And yet he has not the courage to give a refusal to a dancing girl, lest he should incur the reproach of unsteadiness; as if it were more dishonorable to retract a rash and foolish promise than to persist in a heinous crime. With the wonted vanity of kings, he does not choose that what he has once uttered shall be recalled, and orders that the prophet shall be instantly slain. We infer that Herod was at that time supping in the castle of Macherus, where, Josephus tells us, John was imprisoned, (Ant. 18. 5:2.)

On account of the oath, and of those who sat at table with him. It deserves our attention that the Evangelists state this to be the reason of his grief; and hence we infer that, though he had sworn a hundred times, yet if there had been no witness, he would not have held by his oath. No inward feelings of religion constrained Herod to do this, but the mere love of power drove him headlong; for he reckoned that he would sink in the estimation of those who were present, if he did not fulfill his engagement. Thus it frequently happens that ungodly men fail to perform their duty, because they do not look to God, but are only intent on this object, that they may not incur the reproaches of men. “Et ne se soucient seulement que d’eviter le blasme et la moquerie des hommes;”— “and are only anxious to avoid the censure and ridicule of men.” But though Herod had kept before his eyes the sacredness of an oath alone, and not the dread of the opinion of men, he committed a more heinous offense in fulfilling a foolish promise than if he had violated his oath. First, he was deeply in fault for such haste in swearing; for the design of an oath is to confirm a promise in a doubtful matter. Next, when it appeared that he could not be relieved from his engagement without involving himself in an aggravated crime, he had no right to implicate the sacred name of God in such wickedness; for what could be more at variance with the nature of God than to lend his countenance to a shocking murder? If a private loss is at stake, let him who has made a rash oath suffer the punishment of his folly; but, when a man has taken the name of God in vain, let him beware of doubling his guilt by employing this as a pretense for committing some enormous crime. Hence it follows, that monastic vows, which are attended by open impiety, do not bind the conscience any more than the enchantments of magicians; for it is not the will of God that his sacred name shall give support to what is sinful. But this passage teaches us, that we ought to beware of making promises without consideration; and next, that lightness must not be followed by obstinacy.

28. And gave it to the girl. It was an additional aggravation of this detestable crime, that the head of the holy man was made, after his death, a matter of sport. But in this way the Lord sometimes gives up his people to the pride of wicked men, till he at length makes it evident that their blood is precious in his sight (Psalm 116:15.) Herodias is delighted with the thought of having gained her wicked purpose, and cruelly triumphs over her reprover; but when afterwards, stripped of her wealth, and not only deprived of the title of queen, but driven from her native country, and destitute of all means of support, she dragged out a wretched life in poverty and banishment, she presented a spectacle gratifying to angels and to all good people. When we perceive that the guests are compelled to pollute their eyes by beholding this detestable exhibition, let us learn from it, that those who sit at the tables of kings are often involved in many crimes; for, granting that the table is not stained by murder, every thing partakes so largely of all sorts of wickedness, that they who approach to it must be at least given up to debauchery.

29. His disciples came. One thing only remained to complete the woman’s cruelty. It was, to leave the corpse of the holy man unburied; for there is reason to believe that, when his disciples performed this duty, the attendants of the tyrant had thrown out the corpse. Though the honor of burial is of no importance to the dead, yet it is the will of the Lord that we should observe this ceremony as a token of the last resurrection; and therefore God was pleased with the carefulness which was manifested by the disciples, when they came to commit to the tomb the body of their master. Moreover, it was an attestation of their piety; for in this way they declared that the doctrine of their master continued to have a firm hold of their hearts after his death. This confession was therefore worthy of praise, more especially as it was not without danger; for they could not do honor to a man who had been put to death by the executioner without exciting against themselves the rage of the tyrant.

Matthew 14:13-21; Mark 6:30-44; Luke 9:10-17

Matthew 14:13-21

Mark 6:30-44

Luke 9:10-17

13. When Jesus heard this, he departed thence to a ship to a desert place apart; and when the multitudes heard it, they followed him on foot out of the cities. 14. And Jesus, when leaving (the ship,) saw a great multitude, and was moved with compassion towards them, and healed of such of them as were diseased. 15. And when the evening was drawing on, his disciples came to him, saying, It is a desert place, and the time is now past: send the multitudes away, that they may go into the village, and purchase victuals for themselves. 16. And Jesus said to them, It is not necessary that they should go away: give you to them something to eat. 17. And they say to him, We have nothing here but five loaves and two fishes. 18. And he said, Bring them hither to me. 19. And he commanded the multitudes to sit down on the grass, and, taking the five loaves and the two fishes, and raising his eyes to heaven, he blessed. “Rendit graces;” — “gave thanks.” And when he had broken the loaves, he gave them to the disciples, and the disciples to the multitudes. 20. And they all ate, and were satisfied, and carried away what remained of the fragments “Puis recueillerent le residu des pieces des pains;” — “then gathered what was left of the pieces of bread.” twelve baskets full. 21. And they who had eaten were nearly five thousand men, besides women and children.

30. And the Apostles assembled to Jesus, and related to him all things, both what they had done and what they had taught. “Tout ce qu’ils avoyent fait et enseigne;” — “all that they had done and taught.” 31. And he said to them, Come you apart into a desert place, and rest for a little. For there were many who were coming and going, so that there was not even leisure to take food. “Tellement qu’ils n’avoyent pas mesmes loisir de manger;” — “so that they had not even leisure to eat.” . 32. And he went into a desert place by ship apart. 33. And the multitude saw them departing, and many recognized him, and ran hither on foot out of all the cities, and went before them, and came together to him. 34. And Jesus, as he was leaving (the ship,) saw a great multitude, and was moved with compassion towards them, because they were as sheep not having a shepherd, and he began to teach them many things. 35. And when a great part of the day was already past, his disciples came to him, saying, It is a desert place, and the day is now far advanced. 36. Send them away, that they may go into the surrounding towns and villages and purchase bread for themselves; for they having nothing to eat. 37. And he answering said to them, Give you to them something to eat. And they said to him Shall we go and purchase bread for two hundred pence, and give them something to eat? 38. And he said to them, How many loaves have you? Go and see. And when they knew, they say, Five, and two fishes. 39. And he commanded them to make them all sit down, arranging the guests on the green grass. 40. And they sat down, arranged in hundreds, and fifties. 41. And when he had taken the five loaves and the two fishes, raising his eyes to heaven, he blessed, “Rendit graces;” — “gave thanks.” and brake the loaves, and gave to the disciples to set before them, and divided the two fishes among them all. 42. And they all ate, and were satisfied. 43. And they carried away twelve baskets full of the fragments and of the fishes. 44. Now they who had eaten were about five thousand men.

10. And the Apostles, having returned, “Quand les Apostres furent retournez;” — “when the Apostles were returned.” related to him all that they had done. And he took them, and withdrew apart into a desert place, near a city which is called Bethsaida. 11. And when the multitudes knew it, they followed him; and he received them, and spoke to them about the kingdom of God, and healed those who needed healing. 12. And the day began to decline; and the twelve approached and said to him, Send away the multitudes, that they may go into the neighboring towns and villages, and procure food; for we are here in a desert place. 13. And he said to them, Give you to them something to eat. And they said, We have no more than five loaves and two fishes; unless we go and buy food for all this people. 14. Now they were about five thousand men. And he saith to his disciples, Make them sit down, fifty in each division. 15. And they did so, and made them all sit down. 16. And, taking the five loaves and the two fishes, he raised his eyes to heaven, and blessed them, and broke them, “Les benit, et les rompit.” and gave them to the disciples to set before the multitude. 17. And they all ate, and were satisfied; and there was carried away what was left of the fragments twelve baskets.

CHAPTER 6

Mr 6:1-6. Christ Rejected at Nazareth. ( = Mt 13:54-58; Lu 4:16-30).

See on Lu 4:16-30.

Mr 6:7-13. Mission of the Twelve Apostles. ( = Mt 10:1, 5-15; Lu 9:1-6).

See on Mt 10:1; Mt 10:5-15.

Mr 6:14-29. Herod Thinks Jesus a Resurrection of the Murdered Baptist--Account of His Death. ( = Mt 14:1-12; Lu 9:7-9).

Herod's View of Christ (Mr 6:14-16).

14. And King Herod--that is, Herod Antipas, one of the three sons of Herod the Great, and own brother of Archelaus (Mt 2:22), who ruled as ethnarch over Galilee and Perea.

heard of him; (for his name was spread abroad); and he said--"unto his servants" (Mt 14:2), his councillors or court ministers.

That John the Baptist was risen from the dead--The murdered prophet haunted his guilty breast like a specter, and seemed to him alive again and clothed with unearthly powers, in the person of Jesus.

15. Others said, That it is Elias. And others, That it is a prophet, or as one of the prophets--(See on Mt 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.

Account of the Baptist's Imprisonment and Death (Mr 6:17-29).

17. For Herod himself had sent forth, and laid hold upon John, and bound him in prison--in the castle of Machærus, near the southern extremity of Herod's dominions, and adjoining the Dead Sea [Josephus, Antiquities, 18.5,2].

for Herodias' sake--She was the granddaughter of Herod the Great.

his brother Philip's wife--and therefore the niece of both brothers. This Philip, however, was not the tetrarch of that name mentioned in Lu 3:1 (see on Lu 3:1), but one whose distinctive name was "Herod Philip," another son of Herod the Great--who was disinherited by his father. Herod Antipas' 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 Le 20:21); Herodias being the daughter of Aristobulus, the brother of both Herod and Philip [Josephus, Antiquities, 18.5,4].

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--Compare the case of Elijah with Ahab, after the murder of Naboth (1Ki 21:20).

and observed him--rather, as in the Margin, "kept" or "saved him"; that is, from the wicked designs of Herodias, who had been watching for some pretext to get Herod entangled and committed to despatch him.

and when he heard 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 to our graphic Evangelist alone, illustrating the working of contrary principles in the slaves of passion. 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 birthday, made a supper to his lords, high captains, and chief estates 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--that is, her daughter by her proper husband, Herod Philip: Her name was Salome [Josephus, Antiquities, 18.5,4].

came in and danced, and pleased Herod and them that sat with him, the king said unto the damsel--"the girl" (See on Mr 5:42).

Ask of me whatsoever thou wilt, and I will give it thee.

23. And he--the king, so called, but only by courtesy (see on Mr 6:14).

sware unto her Whatsoever thou shalt ask of me, unto the half of my kingdom--Those in whom passion 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 head 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--large, flat trencher.

the head of John the Baptist.

26. And the king was exceeding 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 folly.

yet for his oath's sake--See how men of no principle, but troublesome conscience, 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 executioner--one of the guards in attendance. The word is Roman, denoting one of the Imperial Guard.

and 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 he whosoever shall not be offended in Me" (Mt 11:6), and hast found the life thou gavest away (Mt 10:39). But where are they in whose skirts 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 gloated over it, as it streamed from the trunkless head.

29. And when his disciples heard of it--that is, the Baptist's own disciples.

they came and took up his corpse, and laid it in a tomb--"and went and told Jesus" (Mt 14:12). If these disciples had, up to this time, stood apart from Him, as adherents of John (Mt 11:2), perhaps they now came to Jesus, 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 receiving this intelligence, is not recorded; but He of whom it was said, as He stood by the grave of His friend Lazarus, "Jesus wept," was not likely to receive such intelligence without deep emotion. And one reason why He might not be unwilling that 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.

Mr 6:30-56. 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 He Himself Returns Afterwards Walking on the Sea--Incidents on Landing. ( = Mt 14:13-36; Lu 9:10-17; Joh 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 (Mr 6:30-44).

30. And the apostles gathered themselves together--probably at Capernaum, on returning from their mission (Mr 6:7-13).

and told him all things, both what they had done, and what they had taught--Observe the various reasons He had for crossing to the other side. First, Matthew (Mt 14:13) says, that "when Jesus heard" of the murder of His faithful forerunner--from those attached disciples of his who had taken up his body and laid it in a sepulchre (see on Mr 6:29)--"He departed by ship into a desert place apart"; either to avoid some apprehended consequences to Himself, arising from the Baptist's death (Mt 10:23), or more probably to be able to indulge in those feelings which that affecting event had doubtless awakened, and to which the bustle of the multitude around Him was very unfavorable. Next, since He must have heard the report of the Twelve with the deepest interest, and probably with something of the emotion which He experienced on the return of the Seventy (see on Lu 10:17-22), He sought privacy for undisturbed reflection on this begun preaching and progress of His kingdom. Once more, He was wearied with the multitude of "comers and goers"--depriving Him even of leisure enough to take His food--and wanted rest: "Come ye yourselves apart into a desert place, and rest a while," &c. Under the combined influence of all these considerations, our Lord sought this change.

32. And they departed into a desert place by ship privately--"over the Sea of Galilee, which is the Sea of Tiberias," says John (Joh 6:1), the only one of the Evangelists who so fully describes it; the others having written when their readers were supposed to know something of it, while the last wrote for those at a greater distance of time and place. This "desert place" is more definitely described by Luke (Lu 9:10) as "belonging to the city called Bethsaida." This must not be confounded with the town so called on the western side of the lake (see on Mt 11:21). This town lay on its northeastern side, near where the Jordan empties itself into it: in Gaulonitis, out of the dominions of Herod Antipas, and within the dominions of Philip the Tetrarch (Lu 3:1), who raised it from a village to a city, and called it Julias, in honor of Julia, the daughter of Augustus [Josephus, Antiquities, 18.2,1].

33. And the people--the multitudes.

saw them departing, and many knew him--The true reading would seem to be: "And many saw them departing, and knew or recognized [them]."

and ran afoot--Here, perhaps, it should be rendered "by land"--running round by the head of the lake, and taking one of the fords of the river, so as to meet Jesus, who was crossing with the Twelve by ship.

thither out of all cities, and outwent them--got before them.

and came together unto him--How exceedingly graphic is this! every touch of it betokening the presence of an eye-witness. John (Joh 6:3) says, that "Jesus went up into a mountain"--somewhere in that hilly range, the green tableland which skirts the eastern side of the lake.

34. And Jesus, when he came out of the ship--having gone on shore.

saw much people--a great multitude.

and was moved with compassion toward them, because they were as sheep not having a shepherd--At the sight of the multitudes who had followed Him by land and even got before Him, He was so moved, as was His wont in such cases, with compassion, because they were like shepherdless sheep, as to forego both privacy and rest that He might minister to them. Here we have an important piece of information from the Fourth Evangelist (Joh 6:4), "And the passover, a feast of the Jews, was nigh"--rather, "Now the passover, the feast of the Jews, was nigh." This accounts for the multitudes that now crowded around Him. They were on their way to keep that festival at Jerusalem. But Jesus did not go up to this festival, as John expressly tells us, (Joh 7:1)--remaining in Galilee, because the ruling Jews sought to kill Him.

35. And when the day was now far spent--"began to wear away" or "decline," says Luke (Lu 9:12). Matthew (Mt 14:15) says, "when it was evening"; and yet he mentions a later evening of the same day (Mr 6:23). This earlier evening began at three P.M.; the latter began at sunset.

36. Send them away, that they may go into the country round about, and into the villages, and buy themselves bread: for they have nothing to eat--John tells us (Joh 6:5, 6) that "Jesus said to Philip, Whence shall we buy bread, that these may eat? (And this He said to prove him: for He Himself knew what He would do)." The subject may have been introduced by some remark of the disciples; but the precise order and form of what was said by each can hardly be gathered with precision, nor is it of any importance.

37. He answered and said unto them--"They need not depart" (Mt 14:10).

Give ye them to eat--doubtless said to prepare them for what was to follow.

And they say unto him, Shall we go and buy two hundred pennyworth of bread, and give them to eat?--"Philip answered Him, Two hundred pennyworth of bread is not sufficient for them, that every one of them may take a little" (Joh 6:7).

38. He saith unto them, How many loaves have ye? go and see. And when they knew, they say, Five, and two fishes--John is more precise and full: "One of His disciples, Andrew, Simon Peter's brother, saith unto Him, There is a lad here which hath five barley loaves and two small fishes: but what are they among so many?" (Joh 6:8, 9). Probably this was the whole stock of provisions then at the command of the disciples--no more than enough for one meal to them--and entrusted for the time to this lad. "He said, Bring them hither to me" (Mt 14:18).

39. And he commanded them to make all sit down by companies upon the green grass--or "green hay"; the rank grass of those bushy wastes. For, as John (Joh 6:10) notes, "there was much grass in the place."

40. And they sat down in ranks, by hundreds, and by fifties--Doubtless this was to show at a glance the number fed, and to enable all to witness in an orderly manner this glorious miracle.

41. And when he had taken the five loaves and the two fishes, he looked up to heaven--Thus would the most distant of them see distinctly what He was doing.

and blessed--John (Joh 6:11) says, "And when he had given thanks." The sense is the same. This thanksgiving for the meal, and benediction of it as the food of thousands, was the crisis of the miracle.

and brake the loaves, and gave them to his disciples to set before them--thus virtually holding forth these men as His future ministers.

and the two fishes divided he among them all.

42. And they did all eat, and were filled--All the four Evangelists mention this: and John (Joh 6:11) adds, "and likewise of the fishes, as much as they would"--to show that vast as was the multitude, and scanty the provisions, the meal to each and all of them was a plentiful one. "When they were filled, He said unto His disciples, Gather up the fragments that remain, that nothing be lost" (Joh 6:12). This was designed to bring out the whole extent of the miracle.

43. And they took up twelve baskets full of the fragments, and of the fishes--"Therefore (says Joh 6:13), they gathered them together, and filled twelve baskets with the fragments of the five barley loaves, which remained over and above unto them that had eaten." The article here rendered "baskets" in all the four narratives was part of the luggage taken by Jews on a journey--to carry, it is said, both their provisions and hay to sleep on, that they might not have to depend on Gentiles, and so run the risk of ceremonial pollution. In this we have a striking corroboration of the truth of the four narratives. Internal evidence renders it clear, we think, that the first three Evangelists wrote independently of each other, though the fourth must have seen all the others. But here, each of the first three Evangelists uses the same word to express the apparently insignificant circumstance that the baskets employed to gather up the fragments were of the kind which even the Roman satirist, Juvenal, knew by the name of cophinus, while in both the narratives of the feeding of the Four Thousand the baskets used are expressly said to have been of the kind called spuris. (See Mr 8:19, 20.)

44. And they that did eat of the loaves were about five thousand men--"besides women and children" (Mt 14:21). Of these, however, there would probably not be many; as only the males were obliged to go to the approaching festival.

Jesus Recrosses to the Western side of the Lake Walking on the Sea (Mr 6:45-56).

One very important particular given by John alone (Joh 6:15) introduces this portion: "When Jesus therefore perceived that they would take Him by force, to make Him a king, He departed again into a mountain Himself alone."

45. And straightway he constrained his disciples to get into the ship, and to go to the other side before--Him.

unto Bethsaida--Bethsaida of Galilee (Joh 12:21). John (Joh 6:17) says they "went over the sea towards Capernaum"--the wind, probably, occasioning this slight deviation from the direction of Bethsaida.

while he sent away the people--"the multitude." His object in this was to put an end to the misdirected excitement in His favor (Joh 6:15), into which the disciples themselves may have been somewhat drawn. The word "constrained" implies reluctance on their part, perhaps from unwillingness to part with their Master and embark at night, leaving Him alone on the mountain.

46. And when he had sent them away, he departed into a mountain to pray--thus at length getting that privacy and rest which He had vainly sought during the earlier part of the day; opportunity also to pour out His soul in connection with the extraordinary excitement in His favor that evening--which appears to have marked the zenith of His reputation, for it began to decline the very next day; and a place whence He might watch the disciples on the lake, pray for them in their extremity, and observe the right time for coming to them, in a new manifestation of His glory, on the sea.

47. And when even was come--the later evening (see on Mr 6:35). It had come even when the disciples embarked (Mt 14:23; Joh 6:16).

the ship was in the midst of the sea, and he alone on the land--John says (Joh 6:17), "It was now dark, and Jesus was not come to them." Perhaps they made no great effort to push across at first, having a lingering hope that their Master would yet join them, and so allowed the darkness to come on. "And the sea arose" (adds the beloved disciple, Joh 6:18), "by reason of a great wind that blew."

48. And he saw them toiling in rowing; for the wind was contrary unto them--putting forth all their strength to buffet the waves and bear on against a head wind, but to little effect. He "saw" this from His mountain top, and through the darkness of the night, for His heart was all with them: yet would He not go to their relief till His own time came.

and about the fourth watch of the night--The Jews, who used to divide the night into three watches, latterly adopted the Roman division into four watches, as here. So that, at the rate of three hours to each, the fourth watch, reckoning from six P.M., would be three o'clock in the morning. "So when they had rowed about five and twenty or thirty furlongs" (Joh 6:19)--rather more than halfway across. The lake is about seven miles broad at its widest part. So that in eight or nine hours they had only made some three and a half miles. By this time, therefore, they must have been in a state of exhaustion and despondency bordering on despair; and now at length, having tried them long enough.

he cometh unto them, walking upon the sea--"and draweth nigh unto the ship" (Joh 6:19).

and would have passed by them--but only in the sense of Lu 24:28; Ge 32:26; compare Ge 18:3, 5; 42:7.

49. But when they saw him walking upon the sea, they supposed it had been a spirit, and cried out--"for fear" (Mt 14:26). He would appear to them at first like a dark moving speck upon the waters; then as a human figure; but in the dark tempestuous sky, and not dreaming that it could be their Lord, they take it for a spirit. Compare Lu 24:37.

50. For they all saw him, and were troubled. And immediately he talked with them, and saith unto them, Be of good cheer: It is I; be not afraid--There is something in these two little words--given by Matthew, Mark and John (Mt 14:27; Mr 6:50; Joh 6:20)--"It is I," which from the mouth that spake it and the circumstances in which it was uttered, passes the power of language to express. Here were they in the midst of a raging sea, their little bark the sport of the elements, and with just enough of light to descry an object on the waters which only aggravated their fears. But Jesus deems it enough to dispel all apprehension to let them know that He was there. From other lips that "I am" would have merely meant that the person speaking was such a one and not another person. That, surely, would have done little to calm the fears of men expecting every minute, it may be, to go to the bottom. But spoken by One who at that moment was "treading upon the waves of the sea," and was about to hush the raging elements with His word, what was it but the Voice which cried of old in the ears of Israel, even from the days of Moses, "I AM"; "I, EVEN I, AM He!" Compare Joh 18:5, 6; 8:58. Now, that Word is "made flesh, and dwells among us," uttering itself from beside us in dear familiar tones--"It is the Voice of my Beloved!" How far was this apprehended by these frightened disciples? There was one, we know, in the boat who outstripped all the rest in susceptibility to such sublime appeals. It was not the deep-toned writer of the Fourth Gospel, who, though he lived to soar beyond all the apostles, was as yet too young for prominence, and all unripe. It was Simon Barjonas. Here follows a very remarkable and instructive episode, recorded by Matthew alone:

Peter Ventures to Walk upon the Sea (Mt 14:28-32).

Mt 14:28:

And Peter answered Him, and said, Lord, If it be Thou, bid me come unto Thee on the water--not "let me," but "give me the word of command"--"command," or "order me to come unto Thee upon the waters."

Mt 14:29:

And He said, Come--Sublime word, issuing from One conscious of power over the raging element, to bid it serve both Himself and whomsoever else He pleased!

And when Peter was come down out of the ship, he walked upon the water--"waters."

to come to Jesus--"It was a bold spirit," says Bishop Hall, "that could wish it; more bold that could act it--not fearing either the softness or the roughness of that uncouth passage."

Mt 14:30:

But when he saw the wind boisterous, he was afraid: and beginning to sink, he cried, saying, Lord, save me--The wind was as boisterous before, but Peter "saw" it not, seeing only the power of Christ, in the lively exercise of faith. Now he "sees" the fury of the elements, and immediately the power of Christ to bear him up fades before his view, and this makes him "afraid"--as how could he be otherwise, without any felt power to keep him up? He then "begins to sink"; and finally, conscious that his experiment had failed, he casts himself, in a sort of desperate confidence, upon his "Lord" for deliverance!

Mt 14:31:

And immediately Jesus stretched forth His hand, and caught him, and said unto him, O thou of little faith, wherefore didst thou doubt?--This rebuke was not administered while Peter was sinking, nor till Christ had him by the hand: first reinvigorating his faith, and then with it enabling him again to walk upon the crested wave. Useless else had been this loving reproof, which owns the faith that had ventured on the deep upon the bare word of Christ, but asks why that distrust which so quickly marred it.

Mt 14:32:

And when they--Jesus and Peter.

were come into the ship, the wind ceased.

51. And he went up unto them into the ship--John (Joh 6:21) says, "Then they willingly received him into the ship"--or rather, "Then were they willing to receive Him" (with reference to their previous terror); but implying also a glad welcome, their first fears now converted into wonder and delight. "And immediately," adds the beloved disciple, "they were at the land whither they went," or "were bound." This additional miracle, for as such it is manifestly related, is recorded by the fourth Evangelist alone. As the storm was suddenly calmed, so the little bark--propelled by the secret power of the Lord of nature now sailing in it--glided through the now unruffled waters, and, while they were wrapt in wonder at what had happened, not heeding their rapid motion, was found at port, to their still further surprise.

"Then are they glad, because at rest

And quiet now they be;

So to the haven He them brings

Which they desired to see."

Matthew (Mt 14:33) says, "Then they that were in the ship came [that is, ere they got to land] and worshipped him, saying, Of a truth Thou art the Son of God." But our Evangelist is wonderfully striking.

and the wind ceased and they were sore amazed in themselves beyond measure, and wondered--The Evangelist seems hardly to find language strong enough to express their astonishment.

52. For they considered not the miracle of the loaves; for their heart was hardened--What a singular statement! The meaning seems to be that if they had but "considered [reflected upon] the miracle of the loaves," wrought but a few hours before, they would have wondered at nothing which He might do within the whole circle of power and grace.

Incidents on Landing (Mr 6:53-56).

The details here are given with a rich vividness quite peculiar to this charming Gospel.

53. And when they had passed over, they came into the land of Gennesaret--from which the lake sometimes takes its name, stretching along its western shore. Capernaum was their landing-place (Joh 6:24, 25).

and drew to the shore--a nautical phrase, nowhere else used in the New Testament.

54. And when they were come out of the ship, straightway they knew him--"immediately they recognized Him"; that is, the people did.

55. and began to carry about in beds those that were sick, where they heard he was--At this period of our Lord's ministry the popular enthusiasm in His favor was at its height.

56. and besought him that they might touch if it were but the border of his garment--having heard, no doubt, of what the woman with the issue of blood experienced on doing so (Mr 5:25-29), and perhaps of other unrecorded cases of the same nature.

and as many as touched him--or "it"--the border of His garment.

were made whole--All this they continued to do and to experience while our Lord was in that region. The time corresponds to that mentioned (Joh 7:1), when He "walked in Galilee," instead of appearing in Jerusalem at the passover, "because the Jews," that is, the rulers, "sought to kill Him"--while the people sought to enthrone Him!

And he went out from thence - That is, from Capernaum. See on Mat 13:54 (note).

Were astonished - επι τῃ διδαχῃ αυτου, at his doctrine, or teaching. This is added by the Codex Bezae and eight others, later Syriac, Armenian, Vulgate, and all the Itala.

Is not this the carpenter - Among the ancient Jews, every father was bound to do four things for his son.

1. To circumcise him.

2. To redeem him.

3. To teach him the law.

4. To teach him a trade.

And this was founded on the following just maxim: "He who teaches not his son to do some work, is as if he taught him robbery!" It is therefore likely that Joseph brought up our Lord to his own trade.

Joses - Several good MSS. read Ιωσητος, Joset, and one, with several versions, reads Joseph.

See this curious subject explained, Mat 13:55-58 (note).

By two and two - That they might encourage and support each other; and to show that union among the ministers of the Gospel is essential to the promotion of the cause of truth. See on Luk 10:1 (note).

A staff only - It is likely he desired them to take only one with every two, merely for the purpose of carrying any part of their clothes on, when they should be obliged to strip them off by reason of the heat; for walking staves, or things of this kind, were forbidden, see Mat 10:10. But, probably, no more is designed than simply to state that they must not wait to make any provision for the journey, but go off just as they were, leaving the provision necessary in the present case to the care of Divine Providence. St. James is represented in ancient paintings, as carrying a gourd bottle on a Staff across his shoulder.

Shod with sandals - The sandal seems to have been similar to the Roman solea, which covered only the sole of the foot, and was fastened about the foot and ankle with straps. The sandal was originally a part of the woman's dress; ancient authors represent them as worn only by women. In Mat 10:10, the disciples are commanded to take no shoes, ὑποδηματα, which word is nearly of the same import with σανδαλια, sandals; but, as our Lord intimates to them that they should be free from all useless incumbrances, that they might fulfill his orders with the utmost diligence and despatch, so we may suppose that the sandal was a lighter kind of wear than the shoe: and indeed the word sandal, which is mere Chaldee, סנדל might be properly translated a light shoe; as it is compounded of סין sin, a shoe, (see Targum, Deu 25:9, Deu 25:10), and דל dal, thin, slender, or mean, as being made, not only lighter than the hypodema or shoe, but (probably) also of meaner materials. See many excellent observations on this subject in Martinius's Etymolog. Lexicon, under the word Sandalium.

And whosoever shall not receive you - Ὁς αν τοπος μη δεξηται, whatsoever Place will not receive you: this is the reading of BL, four others, and the later Syriac in the margin.

Verily, etc. - All this clause is omitted in BCDL, two others, one Arabic, one Persic, Coptic, Armenian, Vulgate, and all the Itala but three. Mill and Beza approve of the omission, and Griesbach leaves it out of the text. It has probably been transferred here from Mat 10:15. See this subject, from Mar 6:7-11, explained at large on Mat 10:1-15 (note).

Anointed with oil many that were sick - This is only spoken of here, and in Jam 5:14. This ceremony was in great use among the Jews; and in certain cases it might be profitable. But in the cases mentioned here, which were merely miraculous, it could avail no more of itself than the imposition of hands. It was used symbolically, as an emblem of that ease, comfort, and joy, which they prayed God to impart to the sick. For various examples of its use among the Jews, see Lightfoot and Wetstein on this place.

And king Herod heard? - Την ακοην αοτου, his fame, is added by KM, fifteen others, and in the margin of several. It seems necessary to complete the sense.

Or, as one of the prophets - η, or, is omitted by ABCEGHKLMS - BHV, and one hundred others, Syriac, all the Arabic, all the Persic, Coptic, Ethiopic, Gothic, Slavonic, Vulgate, two Itala, Origen, Victor, and Theophylact. Bengel, Wetstein, and Griesbach leave it out of the text: the omission of it mends the sense much.

Would have killed - Εζητει, Sought to kill him. C and five of the Itala.

See the whole of this account, from Mar 6:17-29, explained on Mat 14:2-12 (note).

Lords - Μεγιστασιν, probably governors of particular districts.

High captains - Χιλιαρχοις; literally, chiefs or captains over a thousand men, military chiefs.

Chief estates - Πρωτοις; probably such as might be called nobles by title only, having no office civil or military; probably magistrates. See Kypke an the place.

Unto the half of my kingdom - A noble price for a dance! This extravagance in favor of female dancers has the fullest scope in the east, even to the present day. M. Anquetil du Perron, in the preliminary discourse to his Zend Avesta, p. 344 and 345, gives a particular account of the dancers at Surat. This account cannot be transcribed in a comment on the Gospel of God, however illustrative it might be of the conduct of Herodias and her daughter Salome: it is too abominable for a place here. He observes, that the rich vie with each other in the presents they make to the dancing girls of money and jewels; and that persons of opulence have even ruined themselves by the presents they made to those victims of debauch. He mentions a remarkable case, which may throw light on this passage: "That the dancer Laal-koner gained such a complete ascendancy over the Mogul Emperor Maaz-eddin, that he made her joint governess of the empire with himself."

For their sakes which sat with him - Probably these persons joined in with the request, and were glad of this opportunity to get this light of Israel extinguished; he being a public reprover of all their vices.

The apostles gathered themselves together - For they went different ways before, by two and two, Mar 6:7; and now they return and meet Christ at Capernaum.

Rest a while - Rest is necessary for those who labor; and a zealous preacher of the Gospel will as often stand in need of it as a galley slave.

The people - Or, οχλοι, the multitudes. This is wanting in many MSS., but it seems necessary to make the sense clear. There is scarcely a verse in the whole New Testament that has suffered so much from transcribers as this verse. Amidst the abundance of various readings, one can scarcely tell what its original state was. The various readings may be seen in Griesbach.

Much people, etc. - See this miracle explained on Mat 14:14 (note), etc.

By hundreds, and by fifties - "That is," says Mr. Wesley, "fifty in a rank, and a hundred in file. So, a hundred multiplied by fifty, made just five thousand." But if they sat fifty deep, how could the disciples conveniently serve them with the bread and fish?

And blessed - I think the word God should be inserted here, as in Mat 14:19. See the note there. The food we receive from God is already blessed, and does not stand in need of being blessed by man; but God, who gives it, deserves our warmest thanksgivings, as frequently as we are called to partake of his bounty.

Twelve baskets - These were either the baskets used by the disciples, see Mat 14:20, or baskets belonging to some of the multitude, who might have brought some with them to carry provisions, or other things necessary for the sick, whom they brought to Christ to be healed.

Were about five thousand - ὡσει, about, is omitted by a great majority of the best MSS. and by the principal versions. It is wanting in several editions: Bengel, Wetstein, and Griesbach, leave it out of the text. It is omitted by some in the parallel place, Mat 14:21, but it stands without any variation in Luk 9:14, and Joh 6:10. This miracle is mentioned by all the four evangelists. It is one of the most astonishing that Christ has wrought. It is a miracle which could not be counterfeited, and a full proof of the divinity of Christ.

To the other side before unto Bethsaida - John says, Joh 6:17, to Capernaum. It is probable our Lord ordered them to steer to one or other of these two places, which were about four miles distant, and on the same side of the sea of Galilee.

The ship was in the midst of the sea - See all the parts of this wonderful transaction considered, on Mat 14:22-33 (note).

They supposed it had been a spirit - That is, by whom the storm had been raised.

Their heart was hardened - See this explained Mat 14:33 (note).

The land of Gennesaret - This country lay on the coast of the sea of Galilee: it is described by Josephus as being exceedingly pleasant and fertile. It had its name of Gennesaret from גן, gen, a garden, and סר sar, a prince, either because the king had a garden there, or because of its great fertility.

They knew him - Επιγνοντες, They recollected him; for he had before preached and wrought miracles in different places of the same country.

Villages - Probably small towns near cities.

Country - Villages at a distance from cities and large public towns. See the notes on Mat 14:34-36 (note).

Christ went about doing good - he confined his ministry and miracles to no place - wherever he went, they stood in need of his help; and whenever they required his assistance, they had it granted immediately. Our Lord's conduct, in these respects, is a perfect pattern for every preacher of his Gospel.

Mt 13:54; Lu 4:16.

Is not this the carpenter? - There can be no doubt, but in his youth he wrought with his supposed father Joseph.

He could do no miracle there - Not consistently with his wisdom and goodness. It being inconsistent with his wisdom to work them there, where it could not promote his great end; and with his goodness, seeing he well knew his countrymen would reject whatever evidence could be given them. And therefore to have given them more evidence, would only have increased their damnation.

He marvelled - As man. As he was God, nothing was strange to him.

Mt 10:1; Lu 9:1.

He commanded them to take nothing for their journey - That they might be always unincumbered, free, ready for motion. Save a staff only - He that had one might take it; but he that had not was not to provide one, Matt 10:9. Lu 9:3.

Be shod with sandals - As you usually are. Sandals were pieces of strong leather or wood, tied under the sole of the foot by thongs, something resembling modern clogs. The shoes which they are in St. Matthew forbidden to take, were a kind of short boots, reaching a little above the mid - leg, which were then commonly used in journeys. Our Lord intended by this mission to initiate them into their apostolic work. And it was doubtless an encouragement to them all their life after, to recollect the care which God took of them, when they had left all they had, and went out quite unfurnished for such an expedition. In this view our Lord himself leads them to consider it, Luke 22:35: When I sent you forth without purse or scrip, lacked ye any thing?

Mt 10:11; Lu 9:4.

Lu 9:6.

They anointed with oil many that were sick - Which St. James gives as a general direction, Jas 5:14,15, adding those peremptory words, And the Lord shall heal him - He shall be restored to health: not by the natural efficacy of the oil, but by the supernatural blessing of God. And it seems this was the great standing means of healing, desperate diseases in the Christian Church, long before extreme unction was used or heard of, which bears scarce any resemblance to it; the former being used only as a means of health; the latter only when life is despaired of.

Mt 14:1; Lu 9:7.

A prophet, as one of the prophets - Not inferior to one of the ancient prophets.

But Herod hearing thereof - Of their various judgments concerning him, still said, It is John.

And preserved him - Against all the malice and contrivances of Herodias. And when he heard him - Probably sending for him, at times, during his imprisonment, which continued a year and a half. He heard him gladly - Delusive joy! While Herodias lay in his bosom.

A convenient day - Convenient for her purpose. His lords, captains, and principal men of Galilee - The great men of the court, the army, and the province.

To the half of my kingdom - A proverbial expression.

Yet for his oath's sake, and for the sake of his guests - Herod's honour was like the conscience of the chief priests, Matt 27:6. To shed innocent blood wounded neither one nor the other.

Lu 9:10.

Mt 14:13; John 6:1.

They departed - Across a creek or corner of the lake.

Coming out - of the vessel.

They sat down in ranks - The word properly signifies a parterre or bed in a garden; by a metaphor, a company of men ranged in order, by hundreds and by fifties - That is, fifty in rank, and a hundred in file. So a hundred multiplied by fifty, make just five thousand.

Full of the fragments - of the bread.

He constrained his disciples - Who did not care to go without him. Mt 14:22.

Mt 14:23; John 6:15.

And he saw them - For the darkness could veil nothing from him. And would have passed by them - That is, walked, as if he was passing by.

Their heart was hardened - And yet they were not reprobates. It means only, they were slow and dull of apprehension.

Mt 14:34; John 6:21.

3 Is not this the carpenter, the son of Mary, the brother of James, and Joses, and Judas, and Simon? and are not his sisters here with us? And they were offended at him.

We meet with all this, Matth. 13.53, 54, 55, 56. See the Notes there. By his own questionless, 1s meant Nazareth, the place of his Education tho Bethlehem were the place of his Birth, hence he was usually called Iesus of Nazareth. Luke, Ch. 4.16. Nameth Nazareth, but tho (finding that place affixed in the Margent of our ordinary Bibles as a Paralel Text) I have also put it into the Margent, yet I cannot be confident, that this Text mentioneth the same motion of our Saviours. The constant practice of our Saviour on the Sabbath Days is observable, it is true, he had a Liberty there to Preach, and Expound the Scripture; but without doubt many things of Ritual Nature were there done, which our Lord was far from approving, their Assembles being not Idolatrous, he Judged it no Sin to be present, the main things done there were of his Fathers Institution, for other things we never read our Saviour touched at them. Still the effect of our Saviours Preaching to the Jews, we find to be Amazement and Astonishment, but no Faith. Men may be affected by the Word that are not converted by it. That which troubled them, was, They could not imagine whence our Saviour had his Power to do those mighty Works? 2 To speak things importing such a Wisdom given unto him, they could not conceive how one that had never sate at the Feet of their Doctors, but had been bred up as a Mechanick, should have such Wisdom, and Knowledge, or such a Power to work Miraculous Operations: Is not this the Carpenter. This makes it appear probable that our Saviour did, till he was thirty Years of Age, work with Ioseph in his Trade, whether of a Carpenter or a Mason. (For [non-Latin text not transcribed] signifies either) It is certain he did not begin to appear publickly, and to Preach till he was thirty Years of Age, and it is not probable, that he lived all these Years in Idleness, the Son of Mary, the brother of James, and Joses, and Judas, and Simon, that is, the Kinsman (as most interpret it) supposing Mary the Mother of our Lord had no more Children. I shall not Determine it. They say these four were the Children of Mary, Sister to the Mother of our Lord, and the Wife of Cleopas, Ch. 15.40. Ch. 16.1. we read of Iames, Ioses and Salome, as the Children of that Mary, but of Iudas, and Simon, we read not. And they were offended at him. That is, altho they heard such things from him, and saw such mighty Works done by him, as they could not but think required a Divine Influence, and Power, yet because by their reason they could not Comprehend, how one who had almost thirty Years lived as a Mechanick amongst them, should come by any such acquaintance with, or Extraordinary Influence from God▪ their Passion quickly went over, and tho they were more modest then with their Corrupt Teachers, to say he did this by the Devil, yet neither would they receive him, and believe him, but slighted and despised him; as if Gods Influence had been tied to their Schools of the Prophets.

6 And he marvelled because of their unbelief, And he went round about the villages; teaching.

Experience tells us that Familiarity breedeth a Contempt. Our Saviour (tho there was a deeper Cause) assigneth this the cause why those of Nazareth paid him no greater respect. Vnbelief in us, bindeth the Hands of God, he could there do no mighty Works, &c. He could not, not from a defect of Power, but the exercise of Divine Power, is always regulated by Wisdom, and in consistence with his Wisdom, he could do no mighty Works there: for the end of our Saviours Miracles being eitheir to convert Unbelievers to the Faith of the Gospel, or to Confirm Weak Believers in it, he foresaw that the performing of Miracles there, would be without any saving effect, and suspended his Miraculous Power. Besides, he was highly provoked by their obstinate Infidelity, and would not Work great wonders amongst them. Only he Cureth a few Sick Persons, and he marvelled at their Vnbelief: his Divine Doctrine was so Convincing, and the Fame of his Glorious Works done in places near them was so Universal and Credible, that there was just cause of his Rational wonder, that they did not Believe. Tho our Saviour left them in their Infidelity, he did not his Blessed Work, going round about the Villages Teaching. Sti[illegible: 1 letter]l Preaching appeareth to have been our Saviours great Work, how light a thing soever some make of it. I cannot but observe, how little Reason Men have to Glory in, or to trust to any Eternal Priviledges, how little other aids and Assistances without the special Influences of Divine Grace, signify to the begetting of Faith, in Vnbelieving Souls, and removing their Prejudices against the Doctrine of the Gospel. Christ's own Coun[illegible: 1 letter]ry is as bad as any other.

Marginal references: Mat. 9.35. Luke 13.22.

8 And commanded them that they should take nothing for their journey, save a staff only, no scrip, no bread nor money in their purse.

Mark had before told us of the Election of the twelve, Ch. 3.14. which neither Matthew nor Luke mention here, he giveth us an account of their Mi[illegible: 1 letter]sion, which is mentioned by both them also. The Instructions which he gave them, are much the same with what we meet with in Matth. 10. and there opened. He would have them upon their first Mission, commit themselves to, and find the Experience of the Divine Providence, and therefore he chargeth them. 1. To take no Money as a reward of their Pains. 2. Not to go provided with any Sustenance, or money to buy any, only they might take a Walking-stick in their Hands, for as Matthew reports it, he forbad them taking any Staves to bear Burdens, as well as any Scrips, or it may be he meant two Staves, that if one had any way Mis-carried; have been broken or lost, they might have another at Hand.

Marginal references: Brass, it is here taken for money. Matthew saith neither Gold, nor Silver, nor Brass. Mark only nameth Brass. So all money was prohibited them. Mat. 10.9. The word signifieth a piece of brass money in value somewhat less then a farthing.

9 But be shod with sandals, and not put on two coats.

Go in your ordinary Habits, making no Provision for your selves, as Travellers, who think they may need something before their return.

Marginal references: Acts 12.[illegible: 1 letter].

11 And whosoever shall [illegible: 1 letter]ot receive you, nor hear you, when ye depart thence, shake off the dust under your feet for a testimony against them. Verily I say unto you, it shall be more tolerable for Sodom and Gomorrha in the day of judgment, then for that city.

Matthew, Ch. 10. gives us a larger Copy of the Instructions given by Christ to the Twelve, then doth either Mark or Luke, see these things opened in the Notes upon Matth. 10.15.

Marginal references: Mat. 10.1[illegible: 1 letter]; Acts 13.5[illegible: 1 letter] & 18.6.; Gr. o[illegible: 1 letter].

13 And they cast out many devils, and anointed with oyl many that were sick, and healed them.

They Executed both the Trusts which Christ had reposed in them, Preaching the Gospel, and by Miraculous Operations confirming the Doctrine, which they brought to be from Heaven. Iohn Baptist, and Christ, and the Twelve all Preached the same Doctrine, Repent. That is, turn from your former sinful Courses, which if Men do not, Christs coming will profit them nothing. And Anointed with Oyl many that were Sick. Iames directed, this Anointing with Oyl also in the Name of the Lord. It is disputed amongst Learned Men, whether this Anointing with O[illegible: 1 letter]l, was the using of Oyl, as a Medicine, having a Natural Vertue (for it is certain in that Country, there were Oyls that were of great Natural force for healing) or only as Sacramental, and Symbolical, signifying what they did was from that Vnction of the Spirit of Christ, which they had received, not by their own Power or Vertue, and representing by Anointing with Oyl, that is an excellent Lenitive, the Refreshing and Recovery of the Diseased. But it is not probable, considering that our Lord sent the Disciples, to confirm the Doctrine of the Gospel which they Preached, that he should direct them in these Operations, to use means of a Natural force, and efficacy, which had at least much abated of the Miracle, besides Iames bids them Anoint the Sick with Oyl in the Name of the Lord. So as they doubtless used Oyl as Symbolical, testifying, that what they did was not by their own Power and Vertue. Nor did the Apostles always use this rite in healing. Peter and Iohn used it not in their Healing the Lame Man, Acts 3.6. In the Name of Iesus Christ (say they) arise and Walk, v. 16. he declareth the use of it, only to shew, that Christs Name through Faith in his Name, was that which made the Lame Man whole. So that it being both a free Rite, which they sometimes used, and sometimes not, and a Rite annexed to Miraculous Operations to declare the effect was from Christ, not from their Power, in a Miraculous, and extraordinary, not in a natural and ordinary way of operation, the necessity of the use of it still is very impertinently urged by some, and as impertinently quoted by others, to prove the lawfulness of Ritual impositions.

Marginal references: James 5.1[illegible: 1 letter].

29 And when his disciples heard of it they came and took up his corps, and laid it in a tomb.

We meet with this History in Matth. 14. to which I refer the Reader, having the[illegible: 1 letter]e taken in the most considerable things in the Relation of the same thing by Matthew or Mark. Mark calleth him Herod the King, whom Mark and Luke called Tetrarch. Herod was Tetrarch of Galilee, but under that Title he exercised a Regal Power within his Province. The whole History teacheth us several things. 1. The Notion of a faithful Minister. He is one that dareth to tell the greatest Persons of what they do contrary to the plain Law of God. 2. It also teacheth us the Malice of Souls Debauched with Lust. It was not enough for Herodias to have Iohn in Prison, where he could do her no great Prejudice, she must also have his Head cut off. 3. The ill Influence of Corrupt Persons in Princes Courts. Herod had in his Government appeared no cruel Bloody Man. Our Saviour in great quiet Preached the Gospel, and wrought Miracles for the Confirmation of it within Herods jurisdiction, in Galilee we find no inquiry made by Herod after him, no calling him in Question, and for Iohn the Baptist he did not only Tolerate him, but brought him to his Court, Reverenced him as a just, and holy Man, did many things upon his Instructions, heard him gladly, but by the Influence of Herodias (his Courtiers being at least silent in the Case) he is prevailed with, to put him to Death. 4. The Arts likewise of these Persons are observable, they take the advantage, of his Jollity on his Birth-day, when in the Excess of Mirth, it was likely he would be more easie and complying to grant their Requests. 5. We may also from hence learn the Mischief of Rash Oaths, and general Promises, especially when they flow from Souls Ignorant of the Law of God, for had Herod understood any thing of that, he could not have thought that his Oath could have been the Bond of Iniquity, or obliged him to any sinful Act. 6. We may also understand the Mercy of God to that People, who are Governed by Laws, whose Lives and Liberties do not depend upon the Will of any. 7. Lastly, we may observe how far Men may go, and yet be far enough from any saving Grace. They may have a Reverence for Godly Ministers, they may hear them gladly, they may do many things. The Hypocrite hath some principal Lust in which he must be gratifyed, and cannot bear a reproof as to that.

30 And the Apostles gathered themselves unto Jesus, and told him all things, both what they had done, and what they had taught.

When Christ chose the twelve, it is said, Chap. 3.14. That he ordained twelve, that they should be with him, and that he might send them forth to Preach. And to have Power to heal Sicknesses, and to cast out Devils. So that till Christs Ascension, tho they went out from him to Preach and work Miracles, yet they ordinarily were with him, receiving further Instructions. When they had Preached, and in his Name wrought many Miracles, they again returned to Christ, and gave him account both of their Doctrine, and of the Cures they had wrought.

Marginal references: Luke 9.10.

33 And the people saw them departing, and many knew him, and ran a foot thither, out of all cities, and outwent them, and came together unto him.

Matthew m[illegible: 1 letter]kes the cause of this motion of our Saviour's, to have been his receiving the Report of Herods dealing with Iohn the Baptist, as we often find him yielding to the Fury of his adversaries. Mark A[illegible: 1 letter]signs another Reason (as there may be several Reasons or Motions of and to the same Action or Motion) viz. That both himself and his Apostles might have a little R[illegible: 1 letter]st. The place which he chose for his Recess, is called a D[illegible: 1 letter]sert place, not because it was wholely not Inhabited, [illegible: 1 letter]ut very thinly Inhabited. Luke saith, It was a Desert place, belonging to the City called Bethsaida, probably some large Forrest, or Common Pasture, which belonged to that City, and took a Denomination from it. It was a Place on the other [illegible: 1 letter]ide of the Water, for they went to it by Ship▪ But this Water was but a Lake, tho called the Sea of Tyberias, for the People fetching a little further compass about, went thither on Foot, and out went the motion of the Ship.

34 And Jesus when he came out, saw much people, and was moved with compassion toward them, because they were as sheep not having a shepherd, and he began to teach them many thnigs.

When Christ came out of the Ship, on the other side of the Water, he found that the People had outwent the Ship, they were come about with a desire to hear the Word, he considered, what Miserable Priests and Teach[illegible: 1 letter]rs they had, so that they were indeed as Sheep without a Shepherd, having none but such as were as bad, or worse then none, tho he was weary, and came hither for some Re[illegible: 2 letters], and Repose, yet he will deny himself as to his Bodily Cravings, to do good to their Souls, he first Preacheth to them, and Teacheth them many things, then he confirmeth his Doctrine by a Miracle, the Relation of which followeth to v. 44.

Marginal references: Mat. 9.36. & 14.15.; Luke 9.11.

44 And they that did eat of the loaves, were about five thousand men.

We meet with the Relation of this Miracle, Matth. 14.15, 16, &c. and shall again meet with it▪ Iohn 6. Iohn relates it with some more particular Circumstances, telling us it was Philip, that moved our Saviour to dismiss them so seasonably, that they might provide themselves Food, and making Christ to Propound the Questions to Philip, where they should buy Bread enough for them. He also tells us, that it was Andrew who told our Saviour, That there was a Lad there had five Barly-Loaves, and two Fishes. But all three of the Evangelists agree in the main, both as to the Quantity of Victuals, five Loaves, and two Fishes, and the Quantity of the People fed with them, Five Thousand, and the Number of the Baskets full of Fragments taken up, which was twelve. Iohn also addeth the Effect of this Miracle upon the Multitude, Iohn 6.14. They said, this is of a Truth, that Prophet, that should come into the World. For further Explication of this piece of his Story. See the Notes on Matth 14, 15. and on Iohn 6.5.6.7. &c.

46 And when he had sent them away, he departed into a mountain to pray.

If this Desert where Christ was, were as Luke saith, Chap. 9▪10. a desert belonging to Bethsaida, those words [non-Latin text not transcribed] are ill Translated unto Bethsaida, and the M[illegible: 1 letter]rginal Note in our larger Bibles is better, over against Bethsaida. Our Saviour here first sends away his Disciples by Water, then he dismisseth the Multitude to go to their own Homes. Then he goeth up into a Mountain to pray. We find Christ very often in the Duty of Secret Prayer, very often chus[illegible: 1 letter]ng a Mountain (as a place of Solitude for the performance of it, and very often making use of the Night for it, which is also a time of qui[illegible: 1 letter]tness and solitude, which lets us know that secret Prayer is [illegible: 1 letter]ecessary, not only for the bewailing and confessing, and begging Pardon for our secret Sins, (for Christ had no such) but for our more free and more near Communion with God, for altho Go[illegible: 1 letter] filleth all places, yet we shall observe that God, in his [illegible: 1 letter]ore then ordinary Communion with the People, hath not admitted of company, of which Abraham, and Moses, and Iacob, and all the Prophets are sufficient instances.

52 For they considered not the miracle of the loaves, for their heart was hardened.

See the Notes on Matth. 14.24. By the Sea here is meant the Lake of Gennesaret. The four[illegible: 2 letters] [illegible: 1 word] of the Night, was after four in the Morning. The foregoing part of the Night, our Sav[illegible: 1 letter]our had spent alone upon t[illegible: 1 letter]e Mountain in Prayer. They were sore Ama[illegible: 1 letter]ed in t[illegible: 1 letter]emselves, and wondered. For they considered no[illegible: 1 letter], &c. Had they diligently considered, by what Power five Loaves, and two Fishes were Multiplyed to a quantity, to feed five t[illegible: 1 letter]ousand Men, besides Women, and Childern, they would not have been amazed, either at the sight of Christ safely Walking upon the Water, or at the Wind ceasing when he came into the Ship, but these things had not made that due impression upon their Hearts, which they ought to have done, The time was not yet come, when Christ would have his Divine Nature fully revealed to them, and till he opened their Eyes, and wrought [illegible: 1 word] their Hearts a full persuasion of that, it was not in their Power so to apprehend it, as to give a full assent to it, and according to Act. This is that which i[illegible: 1 letter] here called hardness, or blindness of Heart.

56 And whithersoever he entred into villages, or cities, or country, they laid the sick in the streets, and besought him that they might touch if it were but the border of his garment, and as many as touched him were made whole.

See the Notes on Matth. 14.34, 35, 36. The Charity of this People to their Sick Neighbours, is very commendable, and instructive of us as to our Duty to do good to others, as to their Bodily wants▪ and necessities so far as we are able, but how much greater is that Charity, which is shewed to Peoples Souls, inviting them to Christ, that they may be Spiritually healed. It was not their touching the Hem of his Garment, nor of his Body which he[illegible: 1 letter]led these Sick Persons, those who had an Hand in Crucifying o[illegible: 1 letter] him did both, it was the Vertue that went out from Christ, upon the Testification of their Faith, by coming to him, and touching, and desiring to touch the Hem of his Garment: neither is it Mens coming to the Congregation, and hearing the Word of God that will heal Mens Souls, unless there goeth forth a Divine Power from the Spirit of Grace upon Mens Hungring, and Thir [illegible: 1 letter]ting after Christ in his Ordinances, and by Faith, laying hold upon the promise exhibited in the Preaching of the Gospel.

Marginal references: Chap. 5.27, 28. Acts 19.12.; Or, it.

The Contempt Poured on Christ.

1 And he went out from thence, and came into his own country; and his disciples follow him. 2 And when the sabbath day was come, he began to teach in the synagogue: and many hearing him were astonished, saying, From whence hath this man these things? and what wisdom is this which is given unto him, that even such mighty works are wrought by his hands? 3 Is not this the carpenter, the son of Mary, the brother of James, and Joses, and of Juda, and Simon? and are not his sisters here with us? And they were offended at him. 4 But Jesus said unto them, A prophet is not without honour, but in his own country, and among his own kin, and in his own house. 5 And he could there do no mighty work, save that he laid his hands upon a few sick folk, and healed them. 6 And he marvelled because of their unbelief. And he went round about the villages, teaching.

Here, I. Christ makes a visit to his own country, the place not of his birth, but of his education; that was Nazareth; where his relations were. He had been in danger of his life among them (Luke iv. 29), and yet he came among them again; so strangely doth he wait to be gracious, and seek the salvation of his enemies. Whither he went, though it was into danger, his disciples followed him (v. 1); for they had left all, to follow him whithersoever he went.

II. There he preached in their synagogue, on the sabbath day, v. 2. It seems, there was not such flocking to him there as in other places, so that he had no opportunity of preaching till they came together on the sabbath day; and then he expounded a portion of scripture with great clearness. In religious assemblies, on sabbath days, the word of God is to be preached according to Christ's example. We give glory to God by receiving instruction from him.

III. They could not but own that which was very honourable concerning him. 1. That he spoke with great wisdom, and that this wisdom was given to him, for they knew he had no learned education. 2. That he did mighty works, did them with his own hands, for the confirming of the doctrine he taught. They acknowledged the two great proofs of the divine original of his gospel—the divine wisdom that appeared in the contrivance of it, and the divine power that was exerted for the ratifying and recommending of it; and yet, though they could not deny the premises, they would not admit the conclusion.

IV. They studied to disparage him, and to raise prejudices in the minds of people against him, notwithstanding. All this wisdom, and all these mighty works, shall be of no account, because he had a home-education, had never travelled, nor been at any university, or bred up at the feet of any of their doctors (v. 3); Is not this the Carpenter? In Matthew, they upbraid him with being the carpenter's son, his supposed father Joseph being of that trade. But, it seems, they could say further, Is not this the Carpenter? our Lord Jesus, it is probable, employing himself in that business with his father, before he entered upon his public ministry, at least, sometimes in journey-work. 1. He would thus humble himself, and make himself of no reputation, as one that had taken upon him the form of a servant, and came to minister. Thus low did our Redeemer stoop, when he came to redeem us out of our low estate. 2. He would thus teach us to abhor idleness, and to find ourselves something to do in this world; and rather to take up with mean and laborious employments, and such as no more is to be got by than a bare livelihood, than indulge ourselves in sloth. Nothing is more pernicious for young people than to get a habit of sauntering. The Jews had a good rule for this—that their young men who were designed for scholars, were yet bred up to some trade, as Paul was a tent-maker, that they might have some business to fill up their time with, and, if need were, to get their bread with. 3. He would thus put an honour upon despised mechanics, and encourage those who eat the labour of their hands, though great men look upon them with contempt.

Another thing they upbraided him with, was, the meanness of his relations; "He is the son of Mary; his brethren and sisters are here with us; we know his family and kindred;" and therefore, though they were astonished at his doctrine (v. 2), yet they were offended at his person (v. 3), were prejudiced against him, and looked upon him with contempt; and for that reason would not receive his doctrine, though ever so well recommended. May we think that if they had not known his pedigree, but he had dropped among them from the clouds, without father, without mother, and without descent, they would have entertained him with any more respect? Truly, no; for in Judea, where this was not know, that was made an objection against him (John ix. 29); As for this fellow, we know not from whence he is. Obstinate unbelief will never want excuses.

V. Let us see how Christ bore this contempt.

1. He partly excused it, as a common thing, and what might be expected, though not reasonably or justly (v. 4); A prophet is not despised any where but in his own country. Some exceptions there may be to this rule; doubtless many have got over this prejudice, but ordinarily it holds good, that ministers are seldom so acceptable and successful in their own country as among strangers; familiarity in the younger years breeds a contempt, the advancement of one that was an inferior begets envy, and men will hardly set those among the guides of their souls whose fathers they were ready to set with the dogs of their flock; in such a case therefore it must not be thought hard, it is common treatment, it was Christ's, and wisdom is profitable to direct to other soil.

2. He did some good among them, notwithstanding the slights they put upon him, for he is kind even to the evil and unthankful; He laid his hands upon a few sick folks, and healed them. Note, It is generous, and becoming the followers of Christ, to content themselves with the pleasure and satisfaction of doing good, though they be unjustly denied the praise of it.

3. Yet he could there do no such mighty works, at least not so many, as in other places, because of the unbelief that prevailed among the people, by reason of the prejudices which their leaders instilled into them against Christ, v. 5. It is a strange expression, as if unbelief tied the hands of omnipotence itself; he would have done as many miracles there as he had done elsewhere, but he could not, because people would not make application to him, nor sue for his favours; he could have wrought them, but they forfeited the honour of having them wrought for them. Note, By unbelief and contempt of Christ men stop the current of his favours to them, and put a bar in their own door.

4. He marvelled because of their unbelief, v. 6. We never find Christ wondering but at the faith of the Gentiles that were strangers, as the centurion (Matt. viii. 10), and the woman of Samaria, and at the unbelief of Jews that were his own countrymen. Note, The unbelief of those that enjoy the means of grace, is a most amazing thing.

5. He went round about the village, teaching. If we cannot do good where we would, we must do it where we can, and be glad if we may have any opportunity, though but in the villages, of serving Christ and souls. Sometimes the gospel of Christ finds better entertainment in the country villages, where there is less wealth, and pomp, and mirth, and subtlety, than in the populous cities.

The Apostolic Commission.

7 And he called unto him the twelve, and began to send them forth by two and two; and gave them power over unclean spirits; 8 And commanded them that they should take nothing for their journey, save a staff only; no scrip, no bread, no money in their purse: 9 But be shod with sandals; and not put on two coats. 10 And he said unto them, In what place soever ye enter into an house, there abide till ye depart from that place. 11 And whosoever shall not receive you, nor hear you, when ye depart thence, shake off the dust under your feet for a testimony against them. Verily I say unto you, It shall be more tolerable for Sodom and Gomorrha in the day of judgment, than for that city. 12 And they went out, and preached that men should repent. 13 And they cast out many devils, and anointed with oil many that were sick, and healed them.

Here is, I. The commission given to the twelve apostles, to preach and work miracles; it is the same which we had more largely, Matt. x. Mark doth not name them here, as Matthew doth, because he had named them before, when they were first called into fellowship with him, ch. iii. 16-19. Hitherto they had been conversant with Christ, and had set at his feet, had heard his doctrine, and seen his miracles; and now he determines to make some use of them; they had received, that they might give, had learned, that they might teach; and therefore now he began to send them forth. They must not always be studying in the academy, to get knowledge, but they must preach in the country, to do good with the knowledge they have got. Though they were not as yet so well accomplished as they were to be, yet, according to their present ability and capacity, they must be set to work, and make further improvements afterward. Now observe here,

1. That Christ sent them forth by two and two; this Mark takes notice of. They went two and two to a place, that out of the mouth of two witnesses every word might be established; and that they might be company for one another when they were among strangers, and might strengthen the hands, and encourage the hearts, one of another; might help one another if any thing should be amiss, and keep one another in countenance. Every common soldier has his comrade; and it is an approved maxim, Two are better than one. Christ would thus teach his ministers to associate, and both lend and borrow help.

2. That he gave them power over unclean spirits. He commissioned them to attack the devil's kingdom, and empowered them, as a specimen of their breaking his interest in the souls of men by their doctrine, to cast him out of the bodies of those that were possessed. Dr. Lightfoot suggests, that they cured diseases, and cast out devils, by the Spirit, but preached that only which they had learned from the mouth of Christ.

3. That he commanded them not to take provisions along with them, neither victuals nor money, that they might appear, wherever they came, to be poor men, men not of this world, and therefore might with the better grace call people off from it to another world. When afterward he bid them take purse and scrip (Luke xxii. 36), that did not intimate (as Dr. Lightfoot observes) that his care of them was abated from what it had been; but that they should meet with worse times and worse entertainment than they met with at their first mission. In Matthew and Luke they are forbidden to take staves with them, that is, fighting staves; but here in Mark they are bid to take nothing save a staff only, that is, a walking staff, such as pilgrims carried. They must not put on shoes, but sandals only, which were only the soles of shoes tied under their feet, or like pumps, or slippers; they must go in the readiest plainest dress they could, and must not so much as have two coats; for their stay abroad would be short, they must return before winter, and what they wanted, those they preached to would cheerfully accommodate them with.

4. He directed them, whatever city they came to, to make that house their head-quarters, which happened to be their first quarters (v. 10); "There abide, till ye depart from that place. And since ye know ye come on an errand sufficient to make you welcome, have such charity for your friends that first invited you, as to believe they do not think you burthensome."

5. He pronounces a very heavy doom upon those that rejected the gospel they preached (v. 11); "Whosoever shall not receive you, or will not so much as hear you, depart thence (if one will not, another will), and shake off the dust under your feet, for a testimony against them. Let them know that they have had a fair offer of life and happiness made them, witness that dust; but that, since they have refused it, they cannot expect ever to have another; let them take up with their own dust, for so shall their doom be." That dust, like the dust of Egypt (Exod. ix. 9), shall turn into a plague to them; and their condemnation in the great day, will be more intolerable than that of Sodom: for the angels were sent to Sodom, and were abused there; yet that would not bring on so great a guilt and so great a ruin as the contempt and abuse of the apostles of Christ, who bring with them the offers of gospel grace.

II. The apostles' conduct in pursuance of their commission. Though they were conscious to themselves of great weakness, and expected no secular advantage by it, yet, in obedience to their Master's order, and in dependence upon his strength, they went out as Abraham, not knowing whither they went. Observe here,

1. The doctrine they preached; They preached that men should repent (v. 12); that they should change their minds, and reform their lives, in consideration of the near approach of the kingdom of the Messiah. Note, The great design of the gospel preachers, and the great tendency of gospel preaching, should be, to bring people to repentance, to a new heart and a new way. They did not amuse people with curious speculations, but told them that they must repent of their sins, and turn to God.

2. The miracles they wrought. The power Christ gave them over unclean spirits, was not ineffectual, nor did they receive it in vain, but used it, for they cast out many devils (v. 13); and they anointed with oil many that were sick, and healed them. Some think this oil was used medicinally, according to the custom of the Jews; but I rather think it was used as a sign of miraculous healing, by the appointment of Christ, though not mentioned; and it was afterward used by those elders of the church, to whom by the Spirit was given the gift of healing, Jam. v. 14. It is certain here, and therefore probable there, that anointing the sick with oil, is appropriated to that extraordinary power which has long ceased, and therefore that sign must cease with it.

The Death of John the Baptist.

14 And king Herod heard of him; (for his name was spread abroad:) and he said, That John the Baptist was risen from the dead, and therefore mighty works do show forth themselves in him. 15 Others said, That it is Elias. And others said, That it is a prophet, or as one of the prophets. 16 But when Herod heard thereof, he said, It is John, whom I beheaded: he is risen from the dead. 17 For Herod himself had sent forth and laid hold upon John, and bound him in prison for Herodias' sake, his brother Philip's wife: for he had married her. 18 For John had said unto Herod, It is not lawful for thee to have thy brother's wife. 19 Therefore Herodias had a quarrel against him, and would have killed him; but she could not: 20 For Herod feared John, knowing that he was a just man and an holy, and observed him; and when he heard him, he did many things, and heard him gladly. 21 And when a convenient day was come, that Herod on his birthday made a supper to his lords, high captains, and chief estates of Galilee; 22 And when the daughter of the said Herodias came in, and danced, and pleased Herod and them that sat with him, the king said unto the damsel, Ask of me whatsoever thou wilt, and I will give it thee. 23 And he sware unto her, Whatsoever thou shalt ask of me, I will give it thee, unto the half of my kingdom. 24 And she went forth, and said unto her mother, What shall I ask? And she said, The head of John the Baptist. 25 And she came in straightway with haste unto the king, and asked, saying, I will that thou give me by and by in a charger the head of John the Baptist. 26 And the king was exceeding sorry; yet for his oath's sake, and for their sakes which sat with him, he would not reject her. 27 And immediately the king sent an executioner, and commanded his head to be brought: and he went and beheaded him in the prison, 28 And brought his head in a charger, and gave it to the damsel: and the damsel gave it to her mother. 29 And when his disciples heard of it, they came and took up his corpse, and laid it in a tomb.

Here is, I. The wild notions that the people had concerning our Lord Jesus, v. 15. His own countrymen could believe nothing great concerning him, because they knew his poor kindred; but others that were not under the power of that prejudice against him, were yet willing to believe any thing rather than the truth—that he was the Son of God, and the true Messias: they said, He is Elias, whom they expected; or, He is a prophet, one of the Old-Testament prophets raised to life, and returned to this world; or as one of the prophets, a prophet now newly raised up, equal to those under the Old Testament.

II. The opinion of Herod concerning him. He heard of his name and fame, of what he said and what he did; and he said, "It is certainly John Baptist, v. 14. As sure as we are here, It is John, whom I beheaded, v. 16. He is risen from the dead; and though while he was with us he did no miracle, yet, having removed for awhile to another world, he is come again with greater power, and now mighty works do show forth themselves in him."

Note, 1. Where there is an idle faith, there is commonly a working fancy. The people said, It is a prophet risen from the dead; Herod said, It is John Baptist risen from the dead. It seems by this, that the rising of a prophet from the dead, to do mighty works, was a thing expected, and was thought neither impossible nor improbable, and it was now readily suspected when it was not true; but afterward, when it was true concerning Christ, and a truth undeniably evidenced, yet then it was obstinately gainsaid and denied. Those who most wilfully disbelieve the truth, are commonly most credulous of errors and fancies.

2. They who fight against the cause of God, will find themselves baffled, even when they think themselves conquerors; they cannot gain their point, for the word of the Lord endures for ever. They who rejoiced when the witnesses were slain, fretted as much, when in three or four days they rose again in their successors, Rev. xi. 10, 11. The impenitent unreformed sinner, that escapeth the sword of Jehu, shall Elisha slay.

3. A guilty conscience needs no accuser or tormentor but itself. Herod charges himself with the murder of John, which perhaps no one else dare charge him with; I beheaded him; and the terror of it made him imagine that Christ was John risen. He feared John while he lived, and now, when he thought he had got clear of him, fears him ten times worse when he is dead. One might as well be haunted with ghosts and furies, as with the horrors of an accusing conscience; those therefore who would keep an undisturbed peace, must keep an undefiled conscience, Acts xxiv. 16.

4. There may be the terrors of strong conviction, where there is not the truth of a saving conversion. This Herod, who had this notion concerning Christ, afterward sought to kill him (Luke xiii. 31), and did set him at nought (Luke xxiii. 11); so that he will not be persuaded, though it be by one risen from the dead; no, not by a John the Baptist risen from the dead.

III. A narrative of Herod's putting John Baptist to death, which is brought in upon this occasion, as it was in Matthew. And here we may observe,

1. The great value and veneration which Herod had some time had for John Baptist, which is related only by this evangelist, v. 20. Here we see what a great way a man may go toward grace and glory, and yet come short of both, and perish eternally.

(1.) He feared John, knowing that he was a just man, and a holy. It is possible that a man may have a great reverence for good men, and especially for good ministers, yea, and for that in them that is good, and yet himself be a bad man. Observe, [1.] John was a just man, and a holy; to make a complete good man, both justice and holiness are necessary; holiness toward God, and justice toward men. John was mortified to this world, and so was a good friend both to justice and holiness. [2.] Herod knew this, not only by common fame, but by personal acquaintance with him. Those that have but little justice and holiness themselves, may yet discern it with respect in others. And, [3.] He therefore feared him, he honoured him. Holiness and justice command veneration, and many that are not good themselves, have respect for those that are.

(2.) He observed him; he sheltered him from the malice of his enemies (so some understand it); or, rather, he had a regard to his exemplary conversation, and took notice of that in him that was praiseworthy, and commended it in the hearing of those about him; he made it appear that he observed what John said and did.

(3.) He heard him preach; which was great condescension, considering how mean John's appearance was. To hear Christ himself preach in our streets will be but a poor plea in the great day, Luke xiii. 26.

(4.) He did many of those things which John in his preaching taught him. He was not only a hearer of the word, but in part a doer of the work. Some sins which John in his preaching reproved, he forsook, and some duties he bound himself to; but it will not suffice to do many things, unless we have respect to all the commandments.

(5.) He heard him gladly. He did not hear him with terror as Felix heard Paul, but heard him with pleasure. There is a flashy joy, which a hypocrite may have in hearing the word; Ezekiel was to his hearers as a lovely song (Ezek. xxxiii. 32); and the stony ground received the word with joy, Luke viii. 13.

2. John's faithfulness to Herod, in telling him of his faults. Herod had married his brother Philip's wife, v. 17. All the country, no doubt, cried shame on him for it, and reproached him for it; but John reproved him, told him plainly, It is not lawful for thee to have thy brother's wife. This was Herod's own iniquity, which he could not leave, when he did many things that John taught him; and therefore John tells him of this particularly. Though he were a king, he would not spare him, any more than Elijah did Ahab, when he said, Hast thou killed and also taken possession? Though John had an interest in him, and he might fear this plain-dealing would destroy his interest, yet he reproved him; for faithful are the wounds of a friend (Prov. xxvii. 6); and though there are some swine that will turn again, and rend those that cast pearls before them, yet, ordinarily, he that rebuketh a man (if the person reproved has any thing of the understanding of a man), afterwards shall find more favour than he that flattereth with his tongue, Prov. xxviii. 23. Though it was dangerous to offend Herod, and much more to offend Herodias, yet John would run the hazard rather than be wanting in his duty. Note, Those ministers that would be found faithful in the work of God, must not be afraid of the face of man. If we seek to please men, further than is for their spiritual good, we are not the servants of Christ.

3. The malice which Herodias bore to John for this (v. 19); She had a quarrel with him, and would have killed him; but when she could not obtain that, she got him committed to prison, v. 17. Herod respected him, till he touched him in his Herodias. Many that pretend to honour prophesying, are for smooth things only, and love good preaching, if it keep far enough from their beloved sin; but if that be touched, they cannot bear it. No marvel if the world hate those who testify of it that its works are evil. But it is better that sinners persecute ministers now for their faithfulness, than curse them eternally for their unfaithfulness.

4. The plot laid to take off John's head. I am apt to think that Herod was himself in the plot, notwithstanding his pretences to be displeased and surprised, and that the thing was concerted between him and Herodias; for it is said to be when a convenient day was come (v. 21), fit for such a purpose. (1.) There must be a ball at court, upon the king's birth-day, and a supper prepared for his lords, high captains, and chief estates of Galilee. (2.) To grace the solemnity, the daughter of Herodias must dance publicly, and Herod must take on him to be wonderfully charmed with her dancing; and if he be, they that sit with him cannot but, in compliment to him, be so too. (3.) The king hereupon must make her an extravagant promise, to give her whatever she would ask, even to the half of the kingdom; and yet, that, if rightly understood, would not have reached the end designed, for John Baptist's head was worth more than his whole kingdom. This promise is bound with an oath, that no room might be left to fly off from it; He sware unto her, Whatsoever thou shalt ask, I will give. I can scarcely think he would have made such an unlimited promise, but that he knew what she would ask. (4.) She, being instructed by Herodias her mother, asked the head of John Baptist; and she must have it brought her in a charger, as a pretty thing for her to play with (v. 24, 25); and there must be no delay, no time lost, she must have it by and by. (5.) Herod granted it, and the execution was done immediately while the company were together, which we can scarcely think the king would have done, if he had not determined the matter before. But he takes on him, [1.] To be very backward to it, and that he would not for all the world have done it, if he had not been surprised into such a promise; The king was exceeding sorry, that is, he seemed to be so, he said he was so, he looked as if he had been so; but it was all sham and grimace, he was really pleased that he had found a pretence to get John out of the way. Qui nescit dissimulare, nescit regnare—The man who cannot dissemble, knows not how to reign. And yet he was not without sorrow for it; he could not do it but with great regret and reluctancy; natural conscience will not suffer men to sin easily; the very commission of it is vexatious; what then will the reflection upon it be? [2.] He takes on him to be very sensible of the obligation of his oath; whereas if the damsel had asked but a fourth part of his kingdom, I doubt not but he would have found out a way to evade his oath. The promise was rashly made, and could not bind him to do an unrighteous thing. Sinful oaths must be repented of, and therefore not performed; for repentance is the undoing of what we have done amiss, as far as is in our power. When Theodosius the emperor was urged by a suitor with a promise, he answered, I said it, but did not promise it if it be unjust. If we may suppose that Herod knew nothing of the design when he made that rash promise, it is probable that he was hurried into the doing of it by those about him, only to carry on the humour; for he did it for their sakes who sat with him, whose company he was proud of, and therefore would do any thing to gratify them. Thus do princes make themselves slave to those whose respect they covet, and both value and secure themselves by. None of Herod's subjects stood in more awe of him than he did of his lords, high captains, and chief estates. The king sent an executioner, a soldier of his guard. Bloody tyrants have executioners ready to obey their most cruel and unrighteous decrees. Thus Saul has a Doeg at hand, to fall upon the priests of the Lord, when his own footmen declined it.

5. The effect of this is, (1.) That Herod's wicked court is all in triumph, because this prophet tormented them; the head is made a present of to the damsel, and by her to her mother, v. 28. (2.) That John Baptist's sacred college is all in tears; the disciples of John little thought of this; but, when they heard of it, they came, and took up the neglected corpse, and laid it in a tomb; where Herod, if he had pleased, might have found it, when he frightened himself with the fancy that John Baptist was risen from the dead.

The Miracle of the Loaves and Fishes.

30 And the apostles gathered themselves together unto Jesus, and told him all things, both what they had done, and what they had taught. 31 And he said unto them, Come ye yourselves apart into a desert place, and rest a while: for there were many coming and going, and they had no leisure so much as to eat. 32 And they departed into a desert place by ship privately. 33 And the people saw them departing, and many knew him, and ran afoot thither out of all cities, and outwent them, and came together unto him. 34 And Jesus, when he came out, saw much people, and was moved with compassion toward them, because they were as sheep not having a shepherd: and he began to teach them many things. 35 And when the day was now far spent, his disciples came unto him, and said, This is a desert place, and now the time is far passed: 36 Send them away, that they may go into the country round about, and into the villages, and buy themselves bread: for they have nothing to eat. 37 He answered and said unto them, Give ye them to eat. And they say unto him, Shall we go and buy two hundred pennyworth of bread, and give them to eat? 38 He saith unto them, How many loaves have ye? go and see. And when they knew, they say, Five, and two fishes. 39 And he commanded them to make all sit down by companies upon the green grass. 40 And they sat down in ranks, by hundreds, and by fifties. 41 And when he had taken the five loaves and the two fishes, he looked up to heaven, and blessed, and brake the loaves, and gave them to his disciples to set before them; and the two fishes divided he among them all. 42 And they did all eat, and were filled. 43 And they took up twelve baskets full of the fragments, and of the fishes. 44 And they that did eat of the loaves were about five thousand men.

In there verses, we have,

I. The return to Christ of the apostles whom he had sent forth (v. 7), to preach, and work miracles. They had dispersed themselves into several quarters of the country for some time, but when they had made good their several appointments, by consent they gathered themselves together, to compare notes, and came to Jesus, the centre of their unity, to give him an account of what they had done pursuant to their commission: as the servant that was sent to invite to the feast, and had received answers from the guests, came, and showed his Lord all those things, so did the apostles here; they told him all things, both what they had done, and what they had taught. Ministers are accountable both for what they do, and for what they teach; and must both watch over their own souls, and watch for the souls of others, as those that must give account, Heb. xiii. 17. Let them not either do any thing, or teach any thing, but what they are willing should be related and repeated to the Lord Jesus. It is a comfort to faithful ministers, when they can appeal to Christ concerning their doctrine and manner of life, both which perhaps have been misrepresented by men; and he gives them leave to be free with him, and to lay open their case before him, to tell him all things, what treatment they have met with, what success, and what disappointment.

II. The tender care Christ took for their repose, after the fatigue they had (v. 31); He said unto them, perceiving them to be almost spent, and out of breath, Come ye yourselves apart into a desert place, and rest awhile. It should seem that John's disciples came to Christ with the mournful tidings of their master's death, much about the same time that his own disciples came to him with the report of their negotiation. Note, Christ takes cognizance of the frights of some, and the toils of others, of his disciples, and provides suitable relief for both, rest for those that are tired, and refuge for those that are terrified. With what kindness and compassion doth Christ say to them, Come, and rest! Note, The most active servants of Christ cannot be always upon the stretch of business, but have bodies that require some relaxation, some breathing-time; we shall not be able to serve God without ceasing, day and night, till we come to heaven, where they never rest from praising him, Rev. iv. 8. And the Lord is for the body, considers its frame, and not only allows it time for rest, but puts it in mind of resting. Come, my people, enter thou into thy chambers. Return to thy rest. And those that work diligently and faithfully, may cheerfully retire to rest. The sleep of the labouring man is sweet. But observe, 1. Christ calls them to come themselves apart; for, if they had any body with them, they would have something to say, or something to do, for their good; if they must rest, they must be alone. 2. He invites them not to some pleasant country-seat, where there were fine buildings and fine gardens, but into a desert place, where the accommodations were very poor, and which was fitted by nature only, and not by art, for quietness and rest. But it was of a piece with all the other circumstances he was in; no wonder that he who had but a ship for his preaching place, had but a desert for his resting place. 3. He calls them only to rest awhile; they must not expect to rest long, only to get breath, and then to go to work again. There is no remaining rest for the people of God till they come to heaven. 4. The reason given for this, is, not so much because they had been in constant work, but because they now were in a constant hurry; so that they had not their work in any order; for there were many coming and going, and they had no leisure so much as to eat. Let but proper time be set, and kept for every thing, and a great deal of work may be done with a great deal of ease; but if people be continually coming and going, and no rule or method be observed, a little work will not be done without a deal of trouble. 5. They withdrew, accordingly, by ship; not crossing the water, but making a coasting voyage to the desert of Bethsaida, v. 32. Going by water was much less toilsome than going by land would have been. They went away privately, that they might be by themselves. The most public persons cannot but wish to be private sometimes.

III. The diligence of the people to follow him. It was rude to do so, when he and his disciples were desirous, for such good reason, to retire; and yet they are not blamed for it, nor bid to go back, but bid welcome. Note, A failure in good manners will easily be excused in those who follow Christ, if it be but made up in a fulness of good affections. They followed him of their own accord, without being called upon. Here is no time set, no meeting appointed, no bell tolled; yet they thus fly like a cloud, and as the doves to their windows. They followed him out of the cities, quitted their houses and shops, their callings and affairs, to hear him preach. They followed him afoot, though he was gone by sea, and so, to try them, seemed to put a slight upon them, and to endeavour to shake them off; yet they stuck to him. They ran afoot, and made such haste, that they out-went the disciples, and came together to him with an appetite to the word of God. Nay they followed him, though it was into a desert place, despicable and inconvenient. The presence of Christ will turn a wilderness into a paradise.

IV. The entertainment Christ gave them (v. 34); When he saw much people, instead of being moved with displeasure, because they disturbed him when he desired to be private, as many a man, many a good man, would have been, he was moved with compassion toward them, and looked upon them with concern, because they were as sheep having no shepherd, they seemed to be well-inclined, and manageable as sheep, and willing to be taught, but they had no shepherd, none to lead and guide them in the right way, none to feed them with good doctrine: and therefore, in compassion to them, he not only healed their sick, as it is in Matthew, but he taught them many things, and we may be sure that they were all true and good, and fit for them to learn.

V. The provision he made for them all; all his hearers he generously made his guests, and treated them at a splendid entertainment: so it might truly be called, because a miraculous one.

1. The disciples moved that they should be sent home. When the day was not far spent, and night drew on, they said, This is a desert place, and much time is now past; send them away to buy bread, v. 35, 36. This the disciples suggested to Christ; but we do not find that the multitude themselves did. They did not say, Send us away (though they could not but be hungry), for they esteemed the words of Christ's mouth more than their necessary food, and forgot themselves when they were hearing him; but the disciples thought it would be a kindness to them to dismiss them. Note, Willing minds will do more, and hold out longer, in that which is good, than one would expect from them.

2. Christ ordered that they should all be fed (v. 37); Give ye them to eat. Though their crowding after him and his disciples hindered them from eating (v. 31), yet he would not therefore, to be even with them, send them away fasting, but, to teach us to be kind to those who are rude to us, he ordered provision to be made for them; that bread which Christ and his disciples took with them into the desert, that they might make a quiet meal of it for themselves, he will have them to partake of. Thus was he given to hospitality. They attended on the spiritual food of his word, and then he took care that they should not want corporal food. The way of duty, as it is the way of safety, so it is the way to supply. Let God alone to fill the pools with rain from heaven, and so to make a well even in the valley of Baca, for those that are going Zion-ward, from strength to strength, Ps. lxxxiv. 6, 7. Providence, not tempted, but duly trusted, never yet failed any of God's faithful servants, but has refreshed many with seasonable and surprising relief. It has often been seen in the mount of the Lord, Jehovah-jireh, that the Lord will provide for those that wait on him.

3. The disciples objected against it as impracticable; Shall we go, and buy two hundred penny-worth of bread, and give them to eat? Thus, through the weakness of their faith, instead of waiting for directions from Christ, they perplex the cause with projects of their own. It was a question, whether they had two hundred pence with them, whether the country would of a sudden afford so much bread if they had, and whether that would suffice so great a company; but thus Moses objected (Num. xi. 22), Shall the flocks and the herds be slain for them? Christ would let them see their folly in forecasting for themselves, that they might put the greater value upon his provision for them.

4. Christ effected it, to universal satisfaction. They had brought with them five loaves, for the victualling of their ship, and two fishes perhaps they caught as they came along; and that is the bill of fare. This was but a little for Christ and his disciples, and yet this they must give away, as the widow her two mites, and as the church of Macedonia's deep poverty abounded to the riches of their liberality. We often find Christ entertained at other people's tables, dining with one friend, and supping with another: but here we have him supping a great many at his own charge, which shows that, when others ministered to him of their substance, it was not because he could not supply himself otherwise (if he was hungry, he needed not tell them); but it was a piece of humiliation, that he was pleased to submit to, nor was it agreeable to the intention of miracles, that he should work them for himself. Observe,

(1.) The provision was ordinary. Here were no rarities, no varieties, though Christ, if he had pleased, could have furnished his table with them; but thus he would teach us to be content with food convenient for us, and not to be desirous of dainties. If we have for necessity, it is no matter though we have not for delicacy and curiosity. God, in love, gives meat for our hunger; but, in wrath, gives meat for our lusts, Ps. lxxviii. 18. The promise to them that fear the Lord, is, that verily they shall be fed; he doth not say, They shall be feasted. If Christ and his disciples took up with mean things, surely we may.

(2.) The guests were orderly; for they sat down by companies on the green grass (v. 39), they sat down in ranks by hundreds and by fifties (v. 40), that the provision might the more easily and regularly be distributed among them; for God is the God of order, and not of confusion. Thus care was taken that every one should have enough, and none be over-looked, nor any have more than was fitting.

(3.) A blessing was craved upon the meat; He looked up to heaven, and blessed. Christ did not call one of his disciples to crave a blessing, but did it himself (v. 41); and by virtue of this blessing the bread strangely multiplied, and so did the fishes, for they did all eat, and were filled, though they were to the number of five thousand, v. 42, 44. This miracle was significant, and shows that Christ came into the world, to be the great feeder as well as the great healer; not only to restore, but to preserve and nourish, spiritual life; and in him there is enough for all that come to him, enough to fill the soul, to fill the treasures; none are sent empty away from Christ, but those that come to him full of themselves.

(4.) Care was taken of the fragments that remained, with which they filled twelve baskets. Though Christ had bread enough at command, he would hereby teach us, not to make waste of any of God's good creatures; remembering how many there are that do want, and that we know not but we may some time or other want such fragments as we throw away.

Christ Walking on the Sea.

45 And straightway he constrained his disciples to get into the ship, and to go to the other side before unto Bethsaida, while he sent away the people. 46 And when he had sent them away, he departed into a mountain to pray. 47 And when even was come, the ship was in the midst of the sea, and he alone on the land. 48 And he saw them toiling in rowing; for the wind was contrary unto them: and about the fourth watch of the night he cometh unto them, walking upon the sea, and would have passed by them. 49 But when they saw him walking upon the sea, they supposed it had been a spirit, and cried out: 50 For they all saw him, and were troubled. And immediately he talked with them, and saith unto them, Be of good cheer: it is I; be not afraid. 51 And he went up unto them into the ship; and the wind ceased: and they were sore amazed in themselves beyond measure, and wondered. 52 For they considered not the miracle of the loaves: for their heart was hardened. 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 sick in the streets, and besought him that they might touch if it were but the border of his garment: and as many as touched him were made whole.

This passage of story we had Matt. xiv. 22, &c., only what was there related concerning Peter, is omitted here. Here we have,

I. The dispersing of the assembly; Christ constrained his disciples to go before by ship to Bethsaida, intending to follow them, as they supposed, by land. The people were loth to scatter, so that it cost him some time and pains to send them away. For now that they had got a good supper, they were in no haste to leave him. But as long as we are here in this world, we have no continuing city, no not in communion with Christ. The everlasting feast is reserved for the future state.

II. Christ departed into a mountain, to pray. Observe, 1. He prayed; though he had so much preaching-work upon his hands, yet he was much in prayer; he prayed often, and prayed long, which is an encouragement to us to depend upon the intercession he is making for us at the right hand of the Father, that continual intercession. 2. He went alone, to pray; though he needed not to retire for the avoiding either of distraction or of ostentation, yet, to set us an example, and to encourage us in our secret addresses to God, he prayed alone, and, for want of a closet, went up into a mountain, to pray. A good man is never less alone than when alone with God.

III. The disciples were in distress at sea; The wind was contrary (v. 48), so that they toiled in rowing, and could not get forward. This was a specimen of the hardships they were to expect, when hereafter he should send them abroad to preach the gospel; it would be like sending them to sea at this time with the wind in their teeth: they must expect to toil in rowing, they must work hard to strive against so strong a stream; they must likewise expect to be tossed with waves, to be persecuted by their enemies; and by exposing them now he intended to train them up for such difficulties, that they might learn to endure hardness. The church is often like a ship at sea, tossed with tempests, and not comforted we may have Christ for us, and yet wind and tide against us; but it is a comfort to Christ's disciples in a storm, that their Master is in the heavenly mount, interceding for them.

IV. Christ made them a kind visit upon the water. He could have checked the winds, where he was, or have sent an angel to their relief; but he chose to help them in the most endearing manner possible, and therefore came to them himself.

1. He did not come till the fourth watch of the night, not till after three o'clock in the morning; but then he came. Note, If Christ's visits to his people be deferred long, yet at length he will come; and their extremity is his opportunity to appear for them so much the more seasonably. Though the salvation tarry, yet we must wait for it; at the end it shall speak, in the fourth watch of the night, and not lie.

2. He came, walking upon the waters. The sea was now tossed with waves, and yet Christ came, walking upon it; for though the floods lift up their voice, the Lord on high is mightier, Ps. xciii. 3, 4. No difficulties can obstruct Christ's gracious appearances for his people, when the set time is come. He will either find, or force, a way through the most tempestuous sea, for their deliverance, Ps. xlii. 7, 8,

3. He would have passed by them, that is, he set his face and steered his course, as if he would have gone further, and took no notice of them; this he did, to awaken them to call to him. Note, Providence, when it is acting designedly and directly for the succour of God's people, yet sometimes seems as if it were giving them the go-by, and regarded not their case. They thought that he would, but we may be sure that he would not, have passed by them.

4. They were frightened at the sight of him, supposing him to have been an apparition; They all saw him, and were troubled (v. 50), thinking it had been some dæmon, or evil genius, that haunted them, and raised this storm. We often perplex and frighten ourselves with phantasms, the creatures of our own fancy and imagination.

5. He encouraged them, and silenced their fears, by making himself known to them; he talked familiarly with them, saying, Be of good cheer, it is I; be not afraid. Note, (1.) We know not Christ till he is pleased to reveal himself to us. "It is I; I your Master, I your friend, I your Redeemer and Saviour. It is I, that came to a troublesome earth, and now to a tempestuous sea, to look after you." (2.) The knowledge of Christ, as he is in himself, and near to us, is enough to make the disciples of Christ cheerful even in a storm, and no longer fearful. If it be so, why am I thus? If it is Christ that is with thee, be of good cheer, be not afraid. Our fears are soon satisfied, if our mistakes be but rectified, especially our mistakes concerning Christ. See Gen. xxi. 19; 2 Kings vi. 15-17. Christ's presence with us in a stormy day, is enough to make us of good cheer, though clouds and darkness be round about us. He said, It is I. He doth not tell them who he was (there was no occasion), they knew his voice, as the sheep know the voice of their own shepherd, John x. 4. How readily doth the spouse say, once and again, It is the voice of my beloved! Cant. ii. 8; v. 2. He said, ego eimi—I am he; or I am; it is God's name, when he comes to deliver Israel, Exod. iii. 14. So it is Christ's, now that he comes to deliver his disciples. When Christ said to those that came to apprehend him by force, I am he, they were struck down by it, John xviii. 6. When he saith to those that come to apprehend him by faith, I am he, they are raised up by it, and comforted.

6. He went up to them into the ship, embarked in the same bottom with them, and so made them perfectly easy. Let them but have their Master with them, and all is well. And as soon as he was come into the ship, the wind ceased. In the former storm that they were in, it is said, He arose, and rebuked the winds, and said to the sea, Peace, be still (ch. iv. 39); but here we read of no such formal command given, only the wind ceased all of a sudden. Note, Our Lord Jesus will be sure to do his own work always effectually, though not always alike solemnly, and with observation. Though we hear not the command given, yet, if thus the wind cease, and we have the comfort of a calm, say, It is because Christ is in the ship, and his decree is gone forth or ever we are aware, Cant. vi. 12. When we come with Christ to heaven, the wind ceaseth presently; there are no storms in the upper region.

7. They were more surprised and astonished at this miracle than did become them, and there was that at the bottom of their astonishment, which was really culpable; They were sore amazed in themselves, were in a perfect ecstasy; as if it were a new and unaccountable thing, as if Christ had never done the like before, and they had no reason to expect he should do it now; they ought to admire the power of Christ, and to be confirmed hereby in their belief of his being the Son of God: but why all this confusion about it? It was because they considered not the miracle of the loaves; had they given that its due weight, they would not have been so much surprised at this; for his multiplying the bread was as great an instance of his power as his walking on the water. They were strangely stupid and unthinking, and their heart was hardened, or else they would not have thought it a thing incredible that Christ should command a calm. It is for want of a right understanding of Christ's former works, that we are transported at the thought of his present works, as if there never were the like before.

V. When they came to the land of Gennesaret, which lay between Bethsaida and Capernaum, the people bid them very welcome; The men of that place presently knew Jesus (v. 54), and knew what mighty works he did wherever he came, what a universal Healer he was; they knew likewise that he used to stay but a little while at a place, and therefore they were concerned to improve the opportunity of this kind visit which he made them; They ran through that whole region round about, with all possible expedition, and began to carry about in beds those that were sick, and not able to go themselves; there was no danger of their getting cold when they hoped to get a cure, v. 55. Let him go where he would, he was crowded with patients—in towns, in the cities, in the villages about the cities; they laid the sick in the streets, to be in his way, and begged leave for them to touch if it were but the border of his garment, as the woman with the bloody issue did, by whom, it should seem, this method of application was first brought in; and as many as touched, were made whole. We do not find that they were desirous to be taught by him, only to be healed. If ministers could not cure people's bodily diseases, what multitudes would attend them! But it is sad to think how much more concerned the most of men are about their bodies than about their souls.

CHAP. VI.

Verse 3. Is not this the Carpenter?] SEe the Note on Matthew 13. 55.

Verse 5. He could do there no mighty work] He could not, because he would not. Note here the venernous nature of infidelity, that transfuseth, as it were, a dead palsie into the hands of omnipotency, disabling Christ, in a sort, to do such a man good. Christ by his absolute power can do all things: by his actuall power he can do no more then he will do.

Verse 6. And he marvelled] Unbeleife must needs be a monstrous sin, that puts Christ to the marvell.

Verse 8. Save a stasse.] Such a one as may ease and releive you, not such as may curb and hinder you, Matth. 10. 10. So that seeming contradiction is assoyled. No money in your purses] Gr. No brasse in your girdles. The [non-Latin text not transcribed]. most usuall materiall of money among the Roman Princes was seldome gold or silver, most times brasse, sometimes leather, Corium [illegible: 1 word] publicâ [illegible: 1 word], as Seneca hath it. The like is said to have been used here in England, in the times of the Barons Wars. And why not? sith Opinion sets the price upon these outward good things; and Anno 1574. the Hollanders, then being in theirHist. of [illegible: 1 word]. extremities, made mony of past-board.

Verse 12. That they should repent] This must be done; or men are utterly undone. Aut poenitendum aut pereudum. Hence Repentance is so pressed and preached in both Testaments. Exod. 23. 20. with 33. 2. 3, 4. Immediately after God had given the Law (by the rules and threats whereof God the Father was to proceed, saith One) and after they had transgressed it, he could not go along with them, for he should destroy them: but his Angel, that is Christ, he would send with them; who also would destroy them, if they turned not and repented according to the rules of his Law, the Gospel.

Verse 13. And anointed with oyl many, &c.] By the misunderstanding of this text, and that Jam. 5. 14. Pro pastoribus habuit [illegible: 1 word] Confess. Ecclesia unguentarios, et pigmentarios; qui hoc [illegible: 1 word] miser as oviculas non tantum ungerent, sed etiam emungerent. This oyl in the text was used, not as a medicine, but as a sign and symbol of that power of miraculous [illegible: 1 word].

Verse 14. For his name was spred] By miracles, as by wings the Gospel quickly spred far and neer. Eusebius saith that the [non-Latin text not transcribed]. Gospel spred at first, through the world, like a Sun [illegible: 1 word]. WhenEuseb l. 2. c. 3. [illegible: 1 word] first stirred, it was carried through the Christian world, as on Angels wings. This was that miracle, which [illegible: 2 words] these last times, are to look for.

Verse 16.] See the Notes on Matt. 14. 2, 3, &c.

Verse 19. Herodias had a quarrell against him] Gr. Hung over [non-Latin text not transcribed]. him, as highly displeased at him, and waiting an occasion to be even with him. [illegible: 3 words], they that follow truth close at heeles, may have their [illegible: 1 word] struck out, though she be a good mistrisse. Tange [illegible: 3 words]. As wild beasts cannot endure fire, so neither can carnall hearts fervency and plaindealing.

Verse 20. [illegible: 3 words] ] Holinesse is majesticall. [illegible: 5 words] because holy. He honoureth his Saints in the [illegible: 1 word] of their greatest enemies. He did many [illegible: 1 word]] [illegible: 1 word], [illegible: 1 word] some copies have it, He doubted in many things: he was often set at a stand, and knew not how [non-Latin text not transcribed] multum [illegible: 1 word]. to ward off the dry-blows of the word, [illegible: 1 word] which way to look, it came so close to him.

Verse 21 Made a supper] The ancients took a light dinner usually, and therefore called it Prandium quasi perendium: at supper they feasted more freely, and therefore called it [non-Latin text not transcribed], because then their daies-work was done.

Verse 22. Came in and danced] With immodest gesticulations [non-Latin text not transcribed] [illegible: 1 word], [illegible: 1 word] more. and trippings on the toe, wherewith the old fornicator was so inflamed, that he swore she should have any thing of him.

Verse 23. To the halfe of my Kingdom] What was his whole kingdom to the life of that precious man, of whom the world was not worthy? Shortly after, he was turned out of his kingdom, and (its to be feared) out of Gods too.

Verse 24. And she went forth] The men and women dined not together. In Barbary, tis death for any man to see one of the Zeriffes concubines.

Verse 26. And for their sakes that sate with him] Sic plerique, malum iter ingressi, post cum se errare resciscant, non desciscunt [illegible: 1 word], ne leves videantur: sui dicti domini, ut dicunt, esse volunt. [illegible: 1 word]. Some, rather then be worse then their words, will violate their consciences.

Verse 31. Rest a while] God would not have the strength of his people to be exhausted in his service: but that respect be had to the health of their bodies, as to the welfare of their [illegible: 1 word]. Therefore the Priests of the Law took their turns of serving in the order of their course, as Zacharias, [illegible: 1 word] 1. 8. And the Ministers of the Gospel are allowed to drink a little Wine for their healths sake as Timothy. Those that neglect their bodies, must reckon for it. Coloss. 2. 23.

Verse 33. Ran afoot thither] That is, they came thither by land, not by sea; whither on foot or a [illegible: 1 word]: for many of [non-Latin text not transcribed] ubi que opponuntur. Scultet. them were not able to foot it, as being weak, lame, maymed, &c.

Verse 34. They were as Sheep, &c] They were all slaves to the Romans, and many of them lame and diseased: but nothing troubled Christ so much as this, that they wanted Pastours and Teachers. They that are without a teaching Preist, are said to be without God in the world, 2 Chron. 15. 3.

Vcrse 35. And when the day was now farre spent] Beza renders it, Cum jam multus dies esset. Our forefathers had a saying The Summers day is never so long, But at length' twill ring to even-song.

Verse 37. Shall we go and buy, &c.] q. d. Yes: a likely [illegible: 1 word] surely: Where's your mony? have we two-hundred pence to cater for such a company? It is Interrogatio cum admiratione, atque adeo cum ironia quadam conjuncta, saith Beza. A question not without a jear.

Verse 40. [illegible: 1 word] downe in rankes] Gr. rankes, rankes; that is, [non-Latin text not transcribed]. Hebraismus, ut Exod. [illegible: 1 word]. 14. [illegible: 1 word] by rank, as rowes or borders of beds in a garden. Ordinatim [illegible: 1 word] in Ecclesia faciendae. Church-work is to be done decently, and in order.

Verse 48. Would have passed by them] Either the more to try them, or rather to spare them: because he foresaw they would be further frighted else.

Verse 50. It is I] I with an Emphasis: q. d. It is I; not aCant. 2. [illegible: 1 word]. Spirit. A concise kind of speech, importing his haste to comfort them. He comes leaping over the mountaines of Bether, all [illegible: 1 word] and impedements.

See this passage explained Mt 13:54 and Mt 13:55-58.

By two and two. In order that they might support and encourage each other in their work. Amidst the trials and opposition which they would meet with, mutual counsel and aid would greatly lighten their burdens, and alleviate their calamities. Mutual counsel might also contribute to their success, and lead to united plans to advance the kingdom of the Redeemer. Jesus here, as in all the work of religion, consulted at the same time the happiness and usefulness of his disciples. Nor are they ever separated. Whatever contributes to the usefulness of the people, produces also their happiness; or, in other words, the secret of being happy, is to be useful.

(b) "And he called unto him" Mt 10:1, Mk 3:13, Lk 9:1, 10:3

Mt 10:9 and Mt 10:10-15. In Mt 10:5, they were commanded not to go among the Gentiles or Samaritans. Mark omits that direction, perhaps, because he was writing for the Gentiles, and the direction might create unnecessary difficulty or offence. Perhaps he omits it also because the command was given for a temporary purpose, and was not in force at tile time of his writing.

(1) "no money" or, "The word signifies a piece of brass money, in value somewhat less than a farthing" Lk 9:3.

Preached that men should repent. See the nature of repentance explained in Mt 3:2. They were now called upon to repent, and reform their lives, because sin was evil; because the Messiah had come to preach forgiveness to the penitent; and because at his presence it was fit that the nation should turn from its sins, and prepare to receive him.

(f) "repent" Lk 24:47, Acts 2:28, 3:19

Cast out many devils. Mt 4:24.

And anointed with oil, etc. Anointing with oil was in common use among the Jews in cases of sickness. It was supposed to have a mild, soothing, and alleviating effect on the body. In Jas 5:14, the elders of the church, in connexion with prayers, were directed also to anoint the sick with oil. It was also used in wounds. The good Samaritan poured in oil and wine into the wounds of the waylaid Jew, Lk 10:34. Josephus says, that in the last sickness of Herod, his physicians commanded him to be anointed with oil. It need not be supposed, however, that the apostles used oil for mere medical purposes. It was used, probably, like the imposition of hands, or like our Saviour's anointing the eyes of the blind with clay, merely as a sign, in expectation of imparting that aid and comfort from God which was sought, and which was represented by the natural, soothing, and gentle effect of oil.

(g) "many devils" Lk 10:17 (h) "oil" Jas 5:14

See this account of the death of John the Baptist fully explained in Mt 14:1-12.

(g) "King Herod" Mt 14:1, Lk 9:7

(1) "had a quarrel" or, "an inward grudge"

He did many things. But he did not do the thing which was demanded of him--to break off from his sins. He attempted to make a compromise with his conscience. He still loved his sins, and did other things which he supposed might be accepted, in the place of putting away, as he ought, the wife of his brother--the polluted and adulterous woman with whom he lived. Perhaps he treated John kindly, or spoke well of him, or aided him in his wants; and attempted in this way to silence his rebukes, and destroy his faithfulness. This was probably before John was imprisoned. So sinners often treat ministers kindly, and do much to make them comfortable, and hear them gladly, while they are still unwilling to do the thing which is demanded of them, to repent and believe the gospel. They expect that their kind attentions will be accepted in the place of what God demands--repentance and the forsaking of their sins.

(k) "feared" Ex 11:3, Eze 2:5-7 (2) "observed him" or, "kept him", or "saved him"

(3) "executioner" or, "one of his guard"

And the apostles gathered themselves together. That is, those whom he had sent out two and two, Mk 6:7. Having travelled around the country, they returned and met the Saviour at Capernaum.

(q) "And the apostles" Lk 9:10

A desert place. A retired place, across the sea from Capernaum, where they would he free from interruption.

Coming and going. Coming to be healed and retiring, or coming to hear him preach. It means that they were thronged, that there was a vast multitude attending his preaching.

By ship. By a boat, a small vessel.

Privately. Without making their plan known. They intended to go privately. It appears, however, that their intention became known, and multitudes followed them.

Afoot thither. On foot to the place where they saw them going.

Out of all cities. All cities or large towns in the neighbourhood.

Much people--as sheep, etc. They had no one to teach them, and guide them. The priests and scribes were proud, corrupt, and despised the common people and neglected them.

(r) "because they were" 1Kgs 22:17

The time is far passed. The day is almost gone. It is drawing near night.

(s) "And when the day" Mt 14:15, Lk 9:12, Jn 6:5

Two hundred pennyworth of bread. About 27 dollars, [or 6 sterling.] As the disciples had a common purse in which they carried their little property, consisting of the donations of their friends, and money to be given to the poor, (compare Jn 12:6; Mt 26:8,9; Lk 8:30 it is not improbable that they had, at this time, about this sum in their possession. Philip--for it was he who asked the question, (Jn 6:7)--asked, with a mixture of wonder and agitation, whether they should take all their little property, and spend it on a single meal? And even if we should, said he, it would not be sufficient to satisfy such a multitude. It was implied in this, that in his view they could not provide for them if they wished to, and that it would be better to send them away than to attempt it.

(t) "Shall we go" Nu 11:13,22, 2Kgs 4:43 (1) "two hundred" Mt 18:28

In ranks. Literally, in the form of square beds in a garden. By square, regularly formed companies.

By hundreds, and by fifties. Some companies had a hundred in, and some fifty. We need not suppose that these were exactly formed, or arranged; but that this was about the number. The expression indicates a multitude. There were so many, that they sat down, by hundreds and by fifties, in separate companies, on the green grass.

Twelve baskets. Baskets belonging to the disciples, in which they carried their provisions, or, perhaps, belonging to some of the multitude.

Fragments. Broken pieces of the bread that remained.

Mt 14:22 and Mt 23:1-26:75

(x) "And straightway" Mt 14:22, Jn 6:17 (2) "before unto Bethsaida" or, "over against Bethsaida"

They considered not the miracle of the loaves. They did not remember or call to mind the power which Jesus had shown in feeding the five thousand by a miracle, and that, having done that, he had power also to save them from the storm.

Their heart was hardened. Their mind was dull to perceive it. This does not mean that they were opposed to Jesus, or that they had what we denominate hardness of heart, but simply, that they were slow to perceive his power; they did not quickly learn, as they ought to have done, that he had all power, and could therefore allay the storm. The word heart is frequently used in this sense. See Eph 1:18, in Greek; Rom 1:21, 2:15, 2Cor 4:6.

(f) "hardened" Isa 43:17

they knew him. They recollected him, for he had been there before, and worked miracles.

The border of his garment. Mt 9:20.

(i) "touch" Mt 9:20, Mk 5:27,28, Acts 19:12 (k) "border" Nu 15:38,39 (1) "touched him" or, "it"

[He commanded that something should be given her to eat.] Not as she was alive only, and now in good health, but as she was in a most perfect state of health, and hungry: "The son of Rabban Gamaliel was sick. He sent, therefore, two scholars of the wise men to R. Chaninah Ben Dusa into his city. He saith to them, 'Wait for me, until I go up into the upper chamber.' He went up into the upper chamber, and came down again, and said, 'I am sure that the son of Rabban Gamaliel is freed from his disease.' The same hour he asked for food."

[Is not this the carpenter?] Among other things to be performed by the father for his son this was one, to bring him up in some art or trade. "It is incumbent on the father to circumcise his son, to redeem him, to teach him the law, and to teach him some occupation. R. Judah saith, 'Whosoever teacheth not his son to do some work, is as if he taught him robbery.'" "R. Meir saith, 'Let a man always endeavour to teach his son an honest art,'" &c. Joseph instructs and brings up Christ in his carpenter's trade.

[No scrip.] Concerning the scrip we said somewhat at Matthew 10:10: let us add this story: "The Rabbins deliver: There is a story of a certain man, whose sons behaved not themselves well. He stood forth and assigned over his wealth to Jonathan Ben Uzziel. What did Jonathan Ben Uzziel do? He sold a third part; a third part he dedicated to holy uses; and a third part he gave back to the sons of the deceased. Shammai came to him with his staff and with his scrip." The Gloss saith, "He came to contend with Jonathan, because he had violated the will of the dead." Behold the vice-president of the Sanhedrim carrying a scrip, in which he laid up victuals for his journey.

[Anointed with oil many that were sick.] "The oil, therefore, was (saith the famous Beza) a symbol of that miraculous power, not a medicament whereby they cured diseases." But the Jews say, and that truly, such an anointing was physical, although it did not always obtain its end. But this anointing of the apostles ever obtained its end: "R. Simeon Ben Eliezer saith, 'R. Meir permitted the mingling of wine and oil, and to anoint the sick on the sabbath. But when he once was sick, and we would do the same to him, he permitted it not.'" This story is recited elsewhere; where for 'R. Simeon Ben Eliezer,' is 'R. Samuel Ben Eliezer.' Perhaps in the manuscript copy it was written with an abbreviation and thence came the ambiguity of the name.

Let it be granted such anointing was medicinal, which cannot possibly be denied; and then there is nothing obscure in the words of James 5:14; "Let the elders of the church be called, and let the sick man be anointed by them, or by others present, that their prayers may be joined with the ordinary means."

[An executioner.] So the Targum of Jonathan upon Genesis 39:1; Rab Speculatoraia. See the Aruch, in the word Speculator.

[Two hundred pence.] I. Denarius and zuz are of the same value among the Rabbins. "The fourth part of a shekel of silver in the Targum is one zuz of silver. For a shekel of the law was selaa. And so in the Targum, a shekel, is selaa, and is worth four denarii," or pence.

But now a penny and zuz are the same: "They call pence, in the language of the Gemara, zuzim."

II. But now two hundred zuzees, or pence, was a sum very famous, and of very frequent mention. "If one of elder years lay with a woman of less years, or if one of less years lay with a woman of elder years, or one that is wounded, their portion is two hundred zuzees." "If one gives another a blow upon the cheek, let him give him two hundred zuzees." "A woman that is now become a widow, or dismissed by a divorce, who was married a virgin, let her have for her portion two hundred zuzees."

Hence, perhaps, is the same number of two hundred pence in the mouth of the disciples, because it was a most celebrated sum, and of very frequent mention in the mouths of all.

[By ranks.] Rank by rank, in Talmudic language. The university of Jabneh is very frequently celebrated under the name of the vineyard in Jabneh. And R. Solomon gives the reason; Because the scholars sat there ranks by ranks, like a vineyard which is planted rank by rank.

Our blessed Saviour having in the former chapter wrought two famous miracles, in curing a woman of her bloody issue, and raising Jairus's daughter from death, we find him here in the beginning of this chapter passing into his own country, that is, the city of Nazareth in Galilee, called his own city and country, because he was there conceived, there brought up; there Joseph and Mary, and his kindred dwelt, and Christ with them, duting his private life, which was till he was thirty years of age.

Now our Saviour being come into his own country; observe, 1. What his employment was: he preached in their synagogues, and held communion with the Jewish church, although she had many corruptions in her.

Teaching us, by his example, not to desert and forsake the communion of such a church, in which there is found neither heretical doctrine nor idolatrous worship, although many things be found in her culpable and blame-worthy. The Jewish church was certainly such, and yet our Saviour maintained not occasional only, but constant communion with her.

Observe, 2. The influence and effect which our Saviour's preaching had upon his own countrymen, the people of Nazareth: it did work admiration in them, but not faith; they were astonished, but did not believe. Men may be mightily moved and affected by the word, and yet may never be converted by it: the men of Nazareth wondered, and yet were offended: they did not believe in him, but were offended at him.

Observe, 3. The ground and cause of this their offence, and that was, the meanness of his extraction, and the poverty of his condition: Is not this the carpenter?

From whence the ancient fathers, particularly Justin Martyr, concluded, that our Saviour did work at his father Joseph's trade during his father's life, and thence was called the carpenter's son; and when Joseph was dead, (which was before Christ was thirty years old, when he entered upon his public office,) he was then called the carpenter.

The ancients say, he spent his time in making ploughs and yokes, and that thence it was he drew so many similitudes in his preaching from the yoke and the plough. This we are sure of, that our Lord lived not thirty years before his manifestation idly and unprofitably. It is most probable that he followed his father's calling, and wrought under him it being said, that he was subject to him, Luke 2:15, as a child to a parent and as a servant to his master.

Add to this, that it seems not only true, but requisite, that Christ should be of some trade, because by the Jewish canons all fathers were bound to teach their children some trade: doubtless our Lord, during his private life, did give no example of idleness. Indeed, after he entered upon his prophetic office, he no longer followed Joseph's calling, but applied himself wholly to the work of the ministry: he made no more ploughs, but one to break up hard hearts; no more yokes, but one for the devil's neck. However, in regard to our Savior's low extraction and mean education, his countrymen were offended at him.

Learn hence, That the poverty and meanness of Christ's condition, was that which multitudes stumbled at, and which kept many, yea most, from believing on him. None but a spiritual eye can discern beauty in a humbled and abased Saviour.

Learn, 2. That it is the property and practice of profane men to take occasion, from the outward quality and condition of God's ministers, both to despise their persons, and to reject their doctrine.

Observe, 4. The reason assigned by our Saviour why the men of Nazareth despised him and set him at nought, because he was their countryman and acquaintance: their familiarity bred contempt. Teaching us, That very often the faithful ministers of God are most contemned and dishonoured where they are most familiarly known. Sometimes the remembrance of their mean original and extraction, sometimes the poverty of their parents' condition, sometimes the indecencies of their childhood, sometimes the follies of their youth, are ripped up; all which are occasions of contempt, and gave ground for this proverbial saying, That a prophet is not without honour save in his own country. Which, like other proverbial speeches, holds true in the general, and that for the most part it is so, but it is not universally true in all persons and cases.

However, this good use may be made of our Saviour's observation, to teach his ministers to be wise in conversing with their people, not to make themselves cheap and common in every company, not too familiar with all sorts of persons, nor to be light and vain in any company; for this will certainly breed contempt, both of their persons and ministry.

Our duty is, by strictness and gravity of deportment, to maintain our esteem in the consciences of our people, and to temper gravity with condescending affability. That minister who prostitutes his authority, frustrates the end of his ministry, and is the occasion of his own contempt.

Observe, 5. How this people's contempt of Christ's person, and unbelief of his doctrine, did hinder Christ from working miracles among them: He could do no mighty works there. Not because he was unable, but because they were unwilling. Not as if their infidelity abated his divine power, but they were unprepared to receive any benefit by him; his miracles would have been cast away upon such inconvincible persons. Who will sow upon barren sands, or water dead plants?

It was an act of justice in Christ to deprive the Pharisees of those advantages which they had so long resisted. Christ had a natural ability to do mighty works there, but no moral ability. He could not do it honourably, their unbelief was a moral hinderance; so then this inability proceeded from no deficiency in Christ's power, but from a defect in their faith. he could not, because he would not; and he would not, because it was not fit for him so to do.

Although Christ be omnipotent, and has all power in his hands, yet unbelief binds his hands, and hinders him in the execution of that power. Unbelief is such a sin, as keeps men from being partakers of the benefits of Christ.

Observe, 6. How the incredulity and unbelief of this people was so great, that Christ wondered at it: He marvelled because of their unbelief. Not because he was ignorant of the cause of it, but because he had used such marvellous means for the curing them of their unbelief.

Learn hence, That unbelief is a great sin at all times; but when marvels are wrought for the cure and healing of it, and it remains uncured, it is a marvellous sin, and justly causes admiration and wonder in Christ himself: He marvelled because of their unbelief.

We heard before, chap. 3, of our Saviour's solemn calling his apostles to their work and office; now he sends them forth to execute their office.

Where observe, 1. The person that sends them forth; Christ.

Learn thence, That none ought to take upon them the office of preaching, or any other ministerial function in the church, till thereunto lawfully called by Christ himself, and received the doctrine which they taught immediately from Christ's own mouth. His ministers now are called immediately, they receive their authority from Christ by the hands of the governors of his church.

Observe, 2. The manner of their sending, by two and two in a company: partly to make their message of more authority; partly to testify their mutual consent in the doctrine which they taught; and partly to comfort and encourage, to help and strengthen, to assist and support each other: in imitation of this example, the Jesuits send forth their emissaries by pairs.

Learn hence, That the ministers of the word do stand in great need of the mutual help and comfort, of the united assistance and encouragement of each other, in the weighty duties of their calling and function; like labourers in the harvest-field, they should help one another, the strong endeavouring to strengthen the hands of the weak.

But, Lord, what tears are sufficient to bewail the want of love and unity, yea, the prevalency of that fear and malignity which is found too often amongst the ministers of the gospel! So that instead of going forth by two and two, happy is he that is alone in a place. Well might Melancthon bless God, when he lay a-dying, that he was going to a place where he should be freed from the implacable hatred of divines. This is, and ought to be, for a lamentation.

Observe, 3. The power given by Christ to work miracles for confirming the doctrine of the gospel which his apostles preached; he gave them power over unclean spirits, and they cast out devils, and anointed with oil them that were sick, and healed them. This power to work miracles was necessary for the apostles; partly to procure reverence to their persons, being poor and unlearned men, but principally to gain credit and authority to their doctrine; for the doctrine of faith in the Messiah, as now come, and exhibited in the flesh, being a strange and new doctrine to the Jews, the truth and certainty of it was to be extraordinarily ratified by Christ's and his apostles' miracles, some of which were casting out of devils; and by anointing with oil, to heal and recover sick persons. This gift of healing remained some time in the church, as appeared by St. James, Is any sick? Anoint him with oil in the name of the Lord, Jas 5:14.

Where observe, That the apostles did not use oil as the instrument and means of healing, (for then the cure had not been miraculous,) but only as a symbol of the cure, or as an outward sign and testimony of miraculous healing: which outward sign was for the strengthening of the faith of such as were healed; assuring them, that as certainly as their bodies were anointed, so certainly should their health and strength be restored.

The Papists upon this ground their sacrament of Extreme Unction; but very vainly: for the apostles anointed those that were sick, as a sign of their recovery: but the Papists anoint those that have the pangs of death upon them, that their sins may be blotted out, and the snares of the devil avoided.

Observe, 4. The charge given by Christ to his apostles at the time of their sending out. This is threefold: first, Touching their preparation for their journey, he bids them not take much care, nor spend much time in furnishing themselves with victuals, money, apparel, weapons of defence, and the like; only taking a walking-staff in their hands, because they were to finish their journey speedily, and to return again to Christ.

This command of our Saviour to his apostles, not to incumber themselves when going forth to preach the gospel, teaches his ministers their duty, to free themselves as much as possibly they can from worldly incumbrances, which may hinder them in the performance of their office and function, No man that warreth entangleth himself with the affairs of this life, 2Tim 2:4.

Secondly, Touching their lodging in their journey. Our Saviour advises them not to change it, during their stay in one place; but into whatsoever house they first entered, they should there continue till they departed out of that place; that so they might avoid all show of lightness and inconstancy, and testify all gravity and stayedness in their behaviour, this being a special mean to win authority to their persons and ministry.

Thirdly, Christ gives a charge to his apostles touching their carriage towards such as should refuse to give entertainment to them and their doctrine. They were to denounce the judgments of God against such contemners, by shaking off the dust of their feet for a testimony against them.

Thence learn, That the contempt of God's ministers, and especially of their ministry and doctrine, is an odious and execrable sin, detested by God, and which ought to be abhorred by man: Shake off the dust of your feet. This action was emblematical, signifying that Almighty God would in like manner shake them off as the vilest dust.

Learn, 2. That wherever the word is preached, it is for a testimony; either for or against a people. For if the dust of a minister's feet bear witness against the despisers of the gospel, their sermons much more.

Observe, lastly, The dreadful judgment denounced by our Saviour against the contemners of the apostles' doctrine: Verily it shall be more tolerable for Sodom and Gomorrah in the day of judgment than for that city.

Where note, 1. That there shall be a day of judgment.

2. That in the day of judgment some sinners shall fare worse than others.

3. That of all sinners the condition of such will be saddest at the day of judgment who having lived under the gospel, have died after all in impenitency and infidelity: Verily I say unto you, It shall be more tolerable for Sodom and Gomorrah in the day of judgment, than for that city.

The history of John the Baptist's death is here recorded by this evangelist, as St. Matthew had done before, Matt 14:1,2.

Here we have these particulars further observable; 1. The character and description of a zealous and faithful minister. He is one that deals plainly, and dares tell the greatest persons of their faults. Herod, though a king, is reproved by the Baptist for his incest, in taking his brother's wife. The crown and sceptre of Herod could not daunt the faithful messenger of God. There ought to meet in the ministers of God both courage and impartiality. Courage, in fearing no faces; impariality., in sparing no sins.

Observe, 2. Who it was that commanded the Baptist to be beheaded. It was Herod the king, whom he had reproved. How sad is it when kings, who should be nursing fathers to the church, do prove the bloody butchers of the prophets of God! The severest persecutions which the prophets of God have fallen under, are usually occasioned by their telling great men of their crimes. Men in power are impatient of reproof, and imagine that their authority gives them a license to transgress.

Observe, 3. The time of the Baptist's death; it was upon Herod's birth-day. It was an ancient custom among the eastern kings to celebrate their birth-days: Pharaoh did so, Gen 40:20 and Herod here, but both with blood; yet these personal sins do not make the practice unlawful, when we solemnize our birth-days with thankfulness to our Creator and Preserver, and recommend ourselves by prayer to his gracious providence and protection for the remainder of our days; this is an act of piety and religion. But Herod's birth-day was kept with revelling, with feasting, with music and dancing: all which were made sinful to him by the circumstances which did attend it. Great men's feasts and frolics are too often the season and occasion of much sin.

Observe, 4. The instigators and promoters of the holy Baptist's death: Herodias and her daughter. Lord, how deadly is the malice of souls debauched with lust! Imprisonment would not satisfy them, they must have his blood. Resolute sinners, who are mad upon their lusts, run furiously upon their opposers, and resolve to bear down all opposition they meet with in the gratification of their unlawful desires.

Observe, 5. With what great reluctance Herod consented to this villany: The king was exceeding sorry. Wicked men oft-times sin with a troubled and disturbed conscience; there is a mighty struggle betwixt their reason and their lusts; but at last they master their consciences, and choose rather to gratify their lusts, than to obey their reason. So did Herod here: for notwithstanding his sorrow, he commands the act; he sent and beheaded John in the prison.

Observe, 6. The motives and inducements which prevailed with Herod to behead this holy man.

1. The conscience of his oath: Nevertheless, for his oath's sake. See his hypocrisy; he made scruple of a rash oath, who made no scruple of real murder. See here not only the folly, but great impiety of rash vows; especially in ignorant persons, who think themselves obliged by them, whereas it is their duty, first to repent of them, and then to break them as fast as they can. St. Chrysostom says, Herod might have spared the Baptist's head, and yet have kept his oath to Herodias; for he swore to give her only half of his kingdom, and his head was worth more than his whole kingdom.

2. Respect to his reputation, not only for his oath's sake, but for them that sat with him. They heard him promise, and will be witness of his inconstancy if he do not perform. Insisting upon punctilios of honour has hazarded the loss of millions of souls.

3. His great unwillingness to discontent Herodias and her daughter. O vain and foolish hypocrite, who dreaded the displeasing of a wanton mistress more than the offending of God and conscience!

Observe, 7. These bloody women do not only require the Baptist to be beheaded, but that his head be brought in a charger to them. What a dish was here to be served up at a prince's table on his birth-day! a dead man's head swimming in blood. How prodigiously insatiable is cruelty and revenge! Herodias did not think herself safe till John was dead; she would not think him dead till his head was off, and would not believe his head was off till she had it in her hand. Revenge never thinks it has made sure enough. O how cruel is a wicked heart, that could take pleasure in a spectacle of so much horror! Methinks I see how that holy head was tossed upon Herod's table by impure and filthy hands. That true and faithful tongue, those sacred lips, those chaste eyes, those mortified cheeks, are now insultingly handled by a lewd and incestuous harlot, and made a scorn to Herod's drunken guests.

Observe, 8. That neither the holiest of the prophets, nor the best of men, are more secure from violence than from natural death. The holy Baptist, who was sanctified in the womb, conceived and born with so much miracle, lived with so much reverence and observation, is now at midnight obscurely murdered in a close prison.

Observe, 9. That it is as true a martyrdom to suffer for duty as for faith. He dies as truly a martyr that dies for doing his duty, as he that dies for professing his faith, and bearing witness then to the truth.

Observe, 10. How far men may go in religion, and yet be far enough from saving grace: they then may reverence God's minister's, believe them to be holy and just men, hear them with delight and pleasure, protect and defend them from their opposers; they may reform, and do many things; and yet be far from the kingdom of God. Herod did all this; he knew John to be a holy and just man, reverenced and respected him, guarded and kept him safe from Herodias's malice. For though he was imprisoned before, yet Herod suffered none to hurt him, but heard him often with pleasure and delight.

Wicked and unregenerate men may be so affected with the word of God as to become protectors and defenders of those that dispense it, and yet receive no saving advantage by it. The plain and powerful preaching of the word may win upon and prevail with an unregenerate man to perform many good duties and to forsake many known sins; and yet may he, after all, remain under the power of hypocrisy.

Nay, from Herod's example we may learn, That a wicked man may take some pleasure and delight in hearing the word preached; either the generality of the truths asserted, or the novelty of the notions delivered, or the wit and fancy, the graceful elocution and delivery, of the preacher, may create a present delight; but it is neither a spiritual delight, nor an abiding delight. And when his disciples heard of it, they came and took up his corpse, and laid it in a tomb. When his disciples heard of it; that is, the disciples of John hearing that their holy master was thus barbarously murdered, they took up his dead body, and decently interred it.

Learn hence, That the faithful servants of God are not ashamed of the sufferings of the saints, but will testify their respect unto them, both living, dying, and dead. The disciples of John gave their master an honourable and respectful burial, fearing neither Herod's power nor Herodias's malice.

Observe here, 1. How the report of John's death being brought to Christ, he presently withdraws, and his disciples with him, from that place into the desert. Christ will not long continue his presence in those places where any of his servants are slain, and others of them are in danger.

Observe, 2. How our Saviour, upon the notice of John's death, flies into the desert for his own preservation; his hour was not yet come, and therefore he keeps out of Herod's way. It is no cowardice to fly from the rage of persecutors. Christ himself both practised it, and directed his disciples to it, saying, When they persecute you in one city flee to another. We must not expose our lives to hazard, but when the laying down our lives will do God and religion more service than we can do by living.

Observe, 3. With what condolency and sympathizing pity our blessed Saviour exercised acts of mercy and compassion, when the objects of compassion were before him. Jesus seeing the multitude, was moved with compassion toward them. Christ, when here on earth, did bear a tender and compassionate heart towards poor creatures in distress and misery: and to our comfort he retains the same compassionate nature and disposition now in heaven which he had here on earth.

Observe, 4. The ground or cause of this compassion in our Saviour, because they were as sheep having no shepherd.

Learn thence, That the case of such people is very sad, and their condition to be much lamented and pitied, who are destitute of able, faithful, and conscientious pastors and teachers, to feed them with the spiritual good of the word and sacraments. Where provision fails, the people perish. But was the Jewish church now without pastors, as sheep without a shepherd? Had they not the Pharisees, the scribes, and the doctors, to teach and instruct them? Yes, no doubt; but they were no pastors in Christ's account, because unfaithful pastors.

Thence learn, That idle, negligent, and unfaithful pastors, are no pastors in the sight of God, and in the account of Christ: Jesus had compassion on the multitude, because they were as sheep having no shepherd.

This miracle of our Saviour's feeding five thousand men, besides women and children, with five loaves and two fishes, is recorded by all the four evangelists, and in the history of it these following particulars are observable.

Note, 1. The disciples' pity towards the multitude, who had long fasted and wanted now the ordinary comforts and supports of life. It well becomes the ministers of Christ to respect the bodily necessities, as well as regard the spiritual wants of persons.

Observe, 2. The motion which the disciples make to Christ on behalf of the multitude; Send them away that they may buy victuals. Here was a strong charity, in desiring the people's relief; but a weak faith, in supposing that they could not otherwise be relieved but by sending them away; forgetting that Christ, who had healed the multitude miraculously, could also feed them miraculously if he pleased; all things being equally easy to an almighty power.

Observe, 3. Our Saviour's strange reply to the disciples' request; They need not depart; give ye them to eat. Need not depart! Why, the people must either feed or famish. Victuals they must have, and a dry desert will afford none. Yes, says Christ to his disciples, Give ye them to eat. Alas, poor disciples! they had nothing for themselves to eat, how then should they give the multitude to eat?

When Christ requires of us what we are unable to perform, it is to show us our impotency and weakness, and to provoke us to look upon him, and depend by faith on his almighty power.

Observe, 4. What a poor and slender provision the Lord of the earth has for his household and family; five barley loaves and two small fishes. Teaching us, That these bodies of ours must be fed, but not pampered; our belly must not be our master, much less our god. The end of food is to sustain nature, we must not stifle it with a gluttonous variety.

And as the quality of the victuals was plain, so the quantity of it was small; five loaves and two fishes. Well might the disciples say, What are these amongst so many? The eye of sense and reason sees an utter impossibility of those effects which faith can easily apprehend, and divine power more easily produce.

Observe, 5. How Christ, the great Master of the feast, doth marshal his guests: He commands them all to sit down in ranks by hundreds and by fifties. None of them reply, "Sit down, but to what? Here are the mouths, but where is the meat? We may soon be set, but when or whence shall we be served?" Not a word like this, but they obey and expect.

Lord, how easy it is to trust to thy providence, and rely upon thy power, when there is corn in the barn, bread in the cupboard, or money in the purse: but when our stores are all empty, and we have nothing in hand, then to depend upon an invisible bounty, is a true and noble act of faith.

Observe, 6. The actions performed by our blessed Saviour: He blessed, and brake, and gave the loaves to his disciples, and they to the multitude.

1. He blessed them, teaching us by his example, never to use or receive the good creatures of God for our nourishment without prayer and praise; never to sit down to our food as a beast to his forage.

2. He brake the loaves. He could have multiplied them whole, why then would he rather do it in the breaking? Perhaps to teach us, that we may rather expect his blessing in the distribution of his bounty, than in the reservation of it. Scattering is the way to increasing: liberality is the way to riches.

3. Christ gave the bread thus broken to his disciples, that they might distribute it to the multitude. But why did our Lord distribute the loaves by his disciples' hands? Doubtless to gain respect to his disciples from the people. And the same course doth our Lord take in spiritual distributions. He that could feed the world by his own immediate hand, chooses rather by the hand of his ministers to divide the bread of life among his people.

Observe, 7. The certainty and the greatness of the miracle: They did all eat, and were filled. They did all eat, not a crumb or a bit, but to satiety and fulness. All that were hungry did eat, and all that did eat were satisified, and yet twelve baskets full of fragments remain. More is left than was at first set on. It is hard to say which was the greatest miracle, the miraculous eating, or the miraculous leaving. If we consider what they eat, we may wonder that they left any thing.

Observe, 8. These fragments, though of barley loaves and fish-bones, must not be lost, but, at our Saviour's command, gathered up. The liberal Housekeeper of the world will not allow the loss of his orts. O how tremendous will their account be, who having large and plentiful estates, spend them upon their lusts, being worse than lost in God's account.

This paragraph acquaints us with another miracle which our Saviour wrought, in walking upon the sea to his disciples; and herein we have observable, 1. His sending his disciples to sea: He constrained them to go into a ship; not compelling them against their wills, but commanding them to take ship and go before him. No doubt the disciples were loath to do this, unwilling to leave him, and to go without him; for they that have once tasted the sweetness of Christ's company and acquaintance, are hardly and difficultly drawn away from him.

Observe, 2. Christ having dismissed his disciples and the company retires into a mountain to pray; to teach us, that when we address ourselves to God in duty, we take all helps, furtherances, and advantages, for the doing of our duty. We must dismiss the multitude, before we address to God in prayer; we must send away the multitude of worldly cares, worldly thoughts, worldly concerns and business, when we would wait upon God in duty.

Observe, 3. The great danger the disciples were in, and the difficulties they were to encounter with: They were in the midst of the sea, tossed with the waves, and the winds were contrary; and, which was saddest of all, Christ was absent. The wisdom of God sometimes suffers his children and people not only to be distressed, but greatly distressed with a variety of distresses.

Observe, 4. The seasonable succour and relief which Christ afforded his disciples: In the fourth watch he came out unto them, walking upon the waters. It was not a stormy and tempestuous sea that could separate betwixt him and them; he that waded through a sea of blood, and a sea of wrath, to save his people, will walk upon a sea of waters to succour and relieve them. And the time was the fourth watch; about four in the morning, when they had been many hours conflicting with the waves, and in great danger of their lives.

To teach us, That Christ sometimes lengthens out the trials of his children before he delivers them; but when they come to an extremity, that is the season of his succour.

Observe, 5. How the disciples took their Deliverer for their destroyer: When they saw Christ they cried out. Their fears were highest when their Deliverer and deliverance were nearest; God may be coming with salvation and deliverance to his people, when they for the present cannot discern it.

Observe, 6. When the disciples were in the saddest condition, one word from Christ revives them, it is sufficient support in all our afflictions to hear Christ's voice speaking to us, and to enjoy his favourable presence with us.

Say but, O Saviour, It is I, and let evils do their worst: that one word, It is I, is sufficient to allay all storms, and to calm a thousand tempests.

Observe lastly, What influence and effect this miracle had upon the disciples; They were sore amazed and beyond measure astonished; they wonder at the ceasing of the winds, and calming of the seas; but they had forgotten the miracle of the loaves; which was a great stupidity and dulness in them, and argued hardness of heart, and want of consideration in them.

Learn thence, That there is much stupidity of mind, and hardness of heart, remaining unmortified in the best of saints, whilst here in an imperfect state: the work of grace and sanctification is but imperfect in the best.

Here observe, 1. The unwearied diligence and industry of our Saviour in going about to do good: he no sooner landeth, but he goeth to Gennesaret, and healeth their sick. It was the great business and constant employment of our Saviour's life to travel from place to place, that he might be useful and beneficial to mankind: he went to those that would not come to him.

Observe, 2. The people of Gennesaret's charity to their sick neighbours; they sent abroad to let all the country know, that Christ the great Physician was come amongst them. There is a duty of love and mercy which we owe unto those that are in affliction and misery; namely, to afford them the best help, relief, and succour, we are able, both in their inward and outward afflictions.

Observe, 3. The suddenness and certainty of the cure; they touched him, and were made whole. The healing virtue lay not in their fingers, but in their faith; or rather in Christ, whom their faith apprehended.