Matthew Poole and continuators on Mark 6

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.