[a] began] The phrase here in the Greek is a little unusual, ἤρξαντο ὁδὸν ποιεῖν τίλλοντες; literally thus, They began to journey, plucking, &c. But the truth is, the word ἤρξαντο, began, here, is but a παρελκον, or an insignificant expletive, as in the parallel, Matt. xii. 1, and in very many places more, where generally ἤρξατο λέγειν, he began to speak, is no more than ἔλεγε, he said, and so particularly Luke iii. 8, bring forth fruits, &c. and begin not to say, that is, do not say within yourselves. We have Abraham &c.; and so Acts i. 1, ὧν ἤρξατο ποιεῖν, &c. which Jesus began to do and teach, that is, which he did and taught. So ἀποκριθεὶς ἔλεγε, he answered and said, a pure expletive, many times, when there had gone nothing before, to which an answer could be accommodated, as ch. xi. 14, when to the fig tree ἀποκριθεὶς εἶπεν αὐτῇ, he answered and said to it. So δοκεῖ, seeming, or thinking, is sometimes taken, as Matt. iii. 9, μὴ δόξητε λέγειν, &c. think not, or seem not to say, is parallel to that of Luke iii. 8, μὴ ἀρξησθε λέγειν, begin not to say, that is, say not within yourselves, and so in many other places, as hath been formerly shewn: see note [e] Matt. iii. 9. So πορευόμενοι, going, Luke viii. 14, which hath no signification but what belongs to the συμπνίγονται, choked, following, πορευόμενοι συμπνίγονται, they are choked. [b] next] That ἐχόμεναι signifies here (joined with κωμοπόλεις) adjoining is from the use of the word in the Septuagint of the Old Testament; for there the Hebrew אֹר, which signifies behind, or next after, and is oft rendered μετὰ, and ὀπισθεν, post, and ὀπίθια, the hinder parts, is four times rendered ἐχόμενος: Gen. xli. 23, ἐφύοντο ἐχόμενοι αὐτῶν, sprang up adjoining, or next to them; we read, after them: 2 Sam. xxi. 1, ἐνιαντὸς ὁ ἐχόμενος ἐνιαντοῦ, year adjoining to year; we read, year after year: psalm lxviii. 25, προέφθασαν ἄρχοντες ἐχόμενοι ψαλλόντων, the princes went before adjoining, or next to the singers; we read, the singers after: psalm xciv. 15, ἐχόμενοι αὐτῆς πάντες οἱ εὐθεῖς. All that are true are near it, we read, follow, or after it. So likewise the word כיד is oft by them rendered ἐχόμενος, in this sense, following, contiguous, Num ii. 17, and in eight places more; and accordingly I doubt not but 1 Sam. xix. 3, where the copies read στήσομαι εὐχόμενος τοῦ πατρός μου, it should be read ἐχόμενος, the Hebrew ליר, which we render besides my father, being so often rendered ἐχόμενος; and so in like manner Dan. x. 3. εὐχόμενος τοῦ ποταμοῦ, sure ἐχόμενος, the Hebrew having יי; and we render it, I was by the side of the great river. So in the New Testament τῇ ἐχομίῃ ἡμέρᾳ, Acts xx. 15, and xxi. 26, is the day adjoining, or next following, according to the notion of אֹר, the day after, and ch. xx. 15, τῇ ἐχομίῃ, the day next following; so Luke xiii. 33. See note [h] Acts xiii. And the Pharisees, ver. 6, desirous to have somewhat to lay to his charge, thought they had now an opportunity, and therefore observed greedily what he would do to this lame man, whether he would heal him on the sabbath day or no. about, or before Abiathar's being high priest. [a] pressed upon him] The word ἐπιπίπτειν αὐτῷ seems to be mistaken by interpreters, when it is rendered either irruere or incidere, to rush or press upon. It is all one with προσπίπτειν, ver. 11, to fall down at his feet, as they do that have any petition or request to make, as these had here, ἵνα ἄψωνται, that they might touch him. Thus ch. vi. 52, in a like matter, it is in another phrase to this sense, παρεκάλουν αὐτὸν ἵνα κᾶν κρασπεδον ἄψωνται, they besought him that they might but touch the hem &c. And those that were possessed with devils, or the devils in the possessed, when— And these twelve were, 1. Simon, on whom he bestowed a surname, signifying a stone, or rock. ¹ the forementioned, house in Capernaum, ch. ii. 1. [b] Boanerges] Βοανεργίς is the corruption of the Hebrew בני רעש, sons of σεισμὸς, earthquake, or any other the greatest commotion, such as here is styled βροντὴ, thunder. And the meaning of this title may seem to be, that those two sons of Zebedee were to be special eminent ministers of the gospel, which is called, Heb. xii. 26. φωνὴ τὴν γῆν σαλεύουσα, a voice shaking the earth, taken from Hag. ii. 7, which is directly the periphrasis of רעש, which is here rendered βροντὴ, thunder, in the notion, wherein φωνὴ, voice, and βροντὴ, thunder, are promis- And again so great a multitude came in unto him, that they had no time or vacancy to take food, he and his disciples. And when his kindred heard the reports abroad concerning him, they came to him to get him home ² pleased, ἦθελεν: see note on Col. ii. 18. ³ Zeiot: see note on Matt. x. 4. ⁴ delivered him up, παρίδωκεν αὐτόν. ⁵ come into the house, Ἰρχονται εἰς οἶκον. [c] beside himself] The word ἐξίστη here used, doth in all places of the New Testament but this, and 2 Cor. v. 13, signify being amazed or astonished, some sudden perturbation of mind, which deprives the man of the exercise of his faculties. In that place to the Corinthians it is set opposite to σωφρονεῖν, sobriety, or temper, the speaking magnificently of himself, commending his own office or performances, exceeding a little in such kind of speeches of himself. For which he saith in another place, that he may be counted a fool by some; and thus in the Old Testament it is variously used for excesses, or vehemencies, or commotions of mind, psalm xxxi. 23, I said in my haste, the Hebrew hath בְּחִפּוּ, the Greek, ἐν ἑκστάσει μου, and the Vulgar Latin, in excessu mentis meæ, "in the excess," or "vehemence of my mind." And the same Hebrew word, psalm xlviii. 5, is rendered ἐσαλεύθησαν, commoti sunt, "they were troubled." Agreeably here, I suppose, it will be most fitly taken, for a commotion, excess, vehemence, transportation of mind, acting or speaking in zeal (above that which is called ordinarily temper and sobriety,) or in such a manner, as they which are moved by some extraordinary spirit are wont to do, as prophets &c.; according to that of St. Chrysostom, τοῦτο μάντεως ἴδιον τὸ ἐξιστηκίνα &c. "it is proper to prophets to be thus transported." See note [a] 2 Cor. xii. Which sense of the word will be thus fitted to the place. In this chapter Christ began to shew himself in the full lustre of his office; he cures on the sabbath day, which the Pharisees conceived unlawful, ver. 2; looks about him μετ' ὀργῆε, with some incitation of mind, ver. 5; is followed by great multitudes, ver. 7; heals the diseased, and is flocked to for that purpose, ver. 10; is called openly the Son of God by the demoniacs, ver. 11; makes twelve disciples, and sends them out to preach, and cure, ver. 14; and upon this the Pharisees and Herodians take counsel against him, ver. 6; those of their faction say he acts by Beelzebub, ver. 22, and is possessed by him; that is, that he was acted by some principal evil spirit, and did all his miracles thus, and so was not to be followed, but abhorred by men. And they that said not these high blasphemies against him, yet ἔλεγον ὅτι ἐξίστη, said, that this making of disciples &c. was a kind of excess, an height, a transportation; and this was the conceit of his own kindred. They had a special prejudice against him, ch. vi. 4, and did not believe on him, John vii. 5. And accordingly, hearing this report of his doing these high things, came out κρατήσαι, to get him into their hands, and have him home with them, ἔλεγον γὰρ, for they said that he was guilty of some excesses. As for that interpretation which renders it of fainting through hunger, though it be favoured by b learned men, yet it seems not to have any ground in the nature of the word, ἐξίστασθαι, nor in κρατεῖν, (being here joined not with a genitive, but an accusative case,) nor in any circumstances of the context, save only the casual mention of their having no time to eat bread, ver. 20, (which one thing hath seemed to some to be of so much force, Acts x. 10, as to cause them to render the ἑκστασις that fell on St. Peter, no more but a sleep, that such as faint, or are dispirited through hunger, fall into, when b See Is. Casaubon ad Baron. p. 247. [b] in the &c.] The notation of the preposition ἐπὶ for the time not then present, but soon after succeeding, is remarkable, Matt. i. 11, where ἐπὶ τῆς μετοικεσίας cannot be understood or rendered under the Babylonish deportation, for that will not be found true in the history, Jechoniah being not born under the captivity but before; and being king, Jer. xxiv. 1, and so carried captive into Babylon: ἐπὶ therefore must there signify next before, as the Latin sub doth often note, sub finem libri, "a little before the end of the book," and many the like, and so it is most true, Josias begat Jechoniah, &c. next before, or near about, the Babylonish deportation. So in like manner here ἐπὶ τοῦ Ἀβιαθὰρ may not be rendered under Abiathar the high priest, for it was in Abimelech's time, who was Abiathar's father, 1 Sam. xxi. and the story is known that Abimelech and the rest of the priests, almost the whole family, were by Saul's appointment slain for succouring David at this time, Abiathar (here named) peculiarly escaping out of this slaughter, 1 Sam. xxii. 20, and succeeding in the high priesthood upon this occasion, and so continuing long under David's reign, famous for bringing him the ephod, ch. xxx. 7, and he and Zadok especial assistants to his affairs, 2 Sam. xv. 35. It is therefore necessary that ἐπὶ τοῦ Ἀβιαθὰρ ἀρχιερεῖς here must be so rendered as to denote the time immediately preceding Abiathar's being high priest; and this uncertain signification of prepositions in the New Testament proceeds from the like of the Hebrew in the Old. For so לפני, which is often rendered ἐπὶ, under, is often προ, before, also, Gen. xiii. 10, and xxvii. 7, 10, and xxxvi. 11, and l. 16, and in many other places, to note the time precedent. So in like manner for place as well as time. For when, Matt. xxi. 19, it is said that Christ saw a fig tree ἐπὶ τῆς ὁδοῦ, it must not be rendered in, but at some distance from the way; for so in Mark we read ἰδὼν συκὴν μακρόθεν, seeing a fig tree afar off. No man can come into the house of a strong man, and rob him. See Matt. xii. 20. See note [a] on Matt. xii. ### CHAP. III. the synagogue at Capernaum, ch. i. 21. See Matt. xii. 31. ¶ shall resist the Holy Spirit, (see note [h] on Matt. xii.) there is no pardon to be had for him, without particular repentance and reformation, but is— ¶ The miracles he doth are by the power of the devil, ver. 22. Those which are answerable to the ground which is by the way on which men tread, are they which, when the word is sown, hear it, and Satan— receive the seed on stony— The word in them hath not found any mould or soil wherein to take root; and that is the reason that whatever their resolutions are, they endure— the various objects of men's carnal appetites, being entertained and admitted by them, stifle the commands of Christ, as weeds do good corn, by overgrowing it, The gospel of Christ wheresoever it is received, as it ought, is diffusive of itself, is as a candle lighted and brought into a room, on purpose to shine forth to others in communicating the light we have, (see Matt. v. 15,) and in actions of the light, Christian performances. Or, out of their heart, for the King's MS. reads, ἀπὸ τῆς καρδίας αὐτῶν scandalized, σκανδαλίζονται. desires which are about other things, αἱ περὶ τὰ λοιπὰ ἐπιθυμίαι. is it not that it may be put, οὐχ ἵνα ἐπιτεθῇ. For the doctrine which is taught you by me, in or out of parables, must be both practised and published by you, and therefore (for no other reason) it is revealed to you, and that by way of parables, which are the obscuring of it, that having acquired the understanding of them you may set the more value on them for your own practice, and be more industrious to communicate them to others: see Matt. x. 26. And therefore let there be a weight laid on these and all other my words, and be sure you lay them up to do accordingly. And he further said unto them, Mark diligently (and practise accordingly) what you hear: as you deal with God, so will he deal with you; and to those of you that heed and make use of what is said to you, more knowledge shall be revealed. For he that makes use of that grace and knowledge which he hath, (see note [b] on Matt. xiii.) he shall improve extremely; the very using his talent well, the exercising of Christian virtues, and the teaching them to others, is a sure way of improving it, and besides, God's blessing and grace to him is a great though insensible addition also; and, on the contrary, that which is not used decreases and moulders away, and it is just with God to withdraw it. To which purpose he used another parable: The state of Christianity is as if a man should till and sow his ground, And having done so, never do more toward the growing of the corn, but go to bed at night and rise in the morning, and yet without any contribution of his, it comes up and grows insensibly, he knows not how. For the earth itself by its own strength, (and the continual warmth and influences of heaven, and the dews and showers that God is pleased to afford it,) without any further labour or daily assistance of the husbandman, completes the whole work, sends out a spear of grass, as it were, first, then a blade, &c. And when it is perfectly ripe, he reaps it in the time of harvest; so, when Christ hath made known our duty to us, he expects, without more ado, that we should set to the performance of it, make good resolutions, bring forth good fruit, and when we have finished The same also is the meaning of that other parable. The state of Christianity is like to the sowing of mustard seed: there the word and grace of Christ is sown in the heart, as a little grain of mustard seed in a garden; it is small and unconsiderable at the sowing, as the mustard seed is the least of all seeds. But being sowed, as the mustard seed comes up, and within a while grows into a tree, (Luke xiii. 19,) and hath branches big enough for birds (to build nests in and roost, Luke xiii. 19, or) to be defended from sun or weather in them, so doth that in the honest heart bring forth most abundantly, by the grace and blessing of God upon the use of his talents of grace. in such a manner as was most intelligible, and withal most profitable for them. on a certain time, Matt. viii. 23, in the ship— alone, without the multitude in the ship. tempest of wind and rain together, and the waves— [a] a man, &c.] What is here affirmed of a man, in the singular number, is Matt. viii. 28, δύο δαιμονιζόμενοι, two demoniacs, so in like manner, where, c. x. 46, there is mention but of one blind man, Bartimæus, in Matthew ch. xx. 30, there are δύο τυφλοὶ, two blind men, which difference hath nothing of weight in it, because Matthew which names two, saying the truth, the other which names but one, yet not denying that there were more, must necessarily say true also; and it being not pretended that each of the evangelists doth relate all that was done by Christ, but positively affirmed by John, ch. xxi. 35, that all that was done, was not by any of them related, there is consequently nothing strange in this of St. Mark, which in either place omits the mention of one of them. So when Matthew mentions the bringing the ass and the colt both, ch. xxi. 7, St. Mark only mentions the foal, ch. xi. 7. Of the same pitch it is (viz. matter of very light importance, far from a real exception against the authority of this Gospel) that the order of things Ch. vi. 9, 10. And one of them here mentioned (as the other also in St. Matthew) had— And the devil that possessed him made use of the man's voice to cry aloud to Jesus, and say, Let me alone, thou eternal Son of the supreme God; I beseech thee earnestly for God's sake, who hath permitted me thus to possess and wound this man, not presently to throw me into my chains. c And the devils that possessed him answered Jesus, saying, It is not any peculiar name that is compatible to us, unless that of a legion, or regiment of six thousand soldiers among the Romans, there be so many of us in this man. [b] torment me not] That βασανίζειν, among other significations, is taken for coercing or imprisoning, hath been said, note [e] Matt. viii., and so, Matt. xviii. 34, βασανισταὶ signifies jailors. And so here, when the devil desires and adjures Christ, that he should not βασανίζειν, it signifies sending him to his prison, to his chains, Jude 6. and 2 Pet. ii. 4, for so in St. Luke's relation of it, Luke viii. 31, they besought him that he would not command them to go out into the deep, that is, that he would not send them to hell, (see note [d] Luke vih.) their place of punishment and restraint, where they were (instead of going up and down, Job i. 7.) to be kept close and tormented also, τετηρημένοι εἰς κρίσιν in St. Peter, 2 Pet. ii. 4, kept in custody to be punished. And accordingly St. Matthew reads, Art thou come πρὸ καιροῦ βασανίσαι, Matt. viii. 28, to send us to prison before the time of our going thither, signifying this to be a more tolerable state that now they were in, less of restraint and misery, than when time should come, they were to expect. And the devil was very importunate in his request, that if he were forced to go out of that man, he might yet stay in those parts, and get some other habitation. d Permit us to enter into the swine, Matt. viii. 13. [a] that seeing &c.] These words ἵνα βλέποντες, that seeing &c., note the obduration of the Israelites, which fell on them from God's desertion as a punishment of their not making use of the talents which he had given them; and so this verse is answerable and parallel to Matt. xiii. 15, or the end of that place in Isaiah, recited and set down at large in St. Matthew, but here, and so also Luke viii. 10. and John xii. 40, epitomized and summed up, μήποτε ἴδωσι, lest they should see &c. And therefore, from the importance of the whole place in Isaiah and Matthew, the sense of it (here, where it is shortly recited) must be taken, viz. that upon their shutting their eyes, that is, voluntary obduration of heart against God, God withdraws his grace, which otherwise he would have afforded them, and doth afford others. To which it is consequent, that they see not at all. Agreeably to that of Procopius on Isaiah, p. 102, Βλέψαι παρὴν αὐτοῖς ἀπὸ τοῦ ὀφθέντος χάριτος, τὸ μὴ ἰδεῖν συμβίβηκε μυσάντων τοὺς ὀφθαλμοὺς, "The power of seeing was present to them from the grace of him that was seen; their not seeing was an accident or consequent of their shutting their eyes." And so here their not being able to see for want of light (the obscurity of those parables in which God spake to them) was a punishment of their winking, and not being willing to see. And although this was foreseen by Christ to be the certain drowning of the swine, and though he seldom wrought any destructive miracle, yet that the people might see the virulence of these devils, if not restrained by him, and so the mercy done to those that were possessed, and likewise the mercy now approaching to their country by the coming of Christ, if they will accept of it, and withal to try whether their love to their swine was greater than that to their own souls, he permitted the devils to go into the swine, that is, forbad them not, did not violently restrain them. e the inhabitants of the city and the whole country went out— And they that had been present all the time, gave them the whole relation, the mercy to the poor man, and the drowning of the swine. And when they heard the one with the other, their love of the world prevailed so far above their care of that which was so much more precious, that they earnestly besought him to depart— [c] one of the rulers of the synagogue] What is meant by ἀρχισυνάγωγος here, or ἄρχων συναγωγῆς, Luke viii. 41, the chief or ruler of the synagogue, will the better appear, if we first consider, what here we find, that there were more than one of them, and therefore Jairus is here called εἰς τῶν ἀρχισυναγώγων, one of these chiefs or rulers; and that not only in divers, but in the same synagogue, Acts xiii. 15. For συναγωγὴ d here signifies the lesser consistory, or that of any particular city, (as that is opposite to the great sanhedrim at Jerusalem), the judgment of twenty-three, who were now able to punish offences not capital, to scourge, &c., which is therefore called scourging in their synagogues. And although among the rulers thereof there was generally one chief in learning, and proportionably in authority, who both here in the Gospel, and in the Life of Alexander Severus, and in the Constitutions of the Emperors is called ἀρχισυνάγωγος, or princeps synagogæ, the head or chief, who imposed hands on all those which were elected or admitted into the consistory, yet because the rest had power of judicature there, with and under him, therefore not only he, but the rest also, are all contained under this common name of ἀρχισυνάγωγοι, rulers of the syna- d See note [g] Matt. ix. Being thus confidently persuaded in her mind that the least touch of his clothes would cure her. ᵇ flux. 'some cure had been wrought by touching him, turned— ᵖ disease, μάστιγος. [b] brought forth] The word παραδῷ is here in an unusual sense, and signifies the ripeness of the fruit, that which, Luke viii. 14, is τελεσφορεῖν, to bring to perfection, for so the Hebrew שלב, which signifies to be entire, perfect, complete, is by the Septuagint rendered, παραδίδωμι, Isaiah xxxviii. 13, because when fruit is ripe, it doth, as it were, deliver itself to the gatherer. [d] fountain] The Hebrew מקור signifies two things, properly a fountain, or spring of water, and metaphorically ῥύσις, a profluvium or flux; for a fountain we have it, Zech. xiii. 1, where the Septuagint, that render it τόπος, a place, read, it seems, מקום, place, instead of מקור, fountain. For the flux, such as after childbirth, it is used Lev. xii. 7, where yet the Septuagint read πηγὴν, a fountain; accordingly here And the father and the mother, Luke viii. 51, leading him the way, he permitted none of his own company to go into the house along with him, save— ¹ See Matt. ix. 23. ᵐ Peter and James and John, ver. 37. ² from thy disease, μάστιγος σου. ᵇ follow with him, συνακολούθησαι αὕτη. ᶜ Or, of them that; for the ancient Gr. and Lat. MS. reads κλαίοντων. M 2 [c] storm of wind] Λαίλαψ is defined by Hesychius, ἀνέμου συστροφὴ μετὰ ὑετοῦ, "a tempest of wind with rain." Matt. xiii. xiv. he went into their synagogue, and there expounded the Old Testament to them, to their great amazement, whereupon they questioned among themselves how he should be able to do this, who gave him this wisdom, and withal this power of miracles, saying, Is not this man the son of Joseph the carpenter, brought up in the same trade with him? is not Mary his mother, and James, &c. his near kinsmen? and do not his near kinswomen live among us? And thus upon the consideration of his mean and known beginnings they were discouraged from following, and so forsook him. A prophet is not so subject to be despised and set at nought any where as among them that are nearest to him, that think they know his beginnings, &c. And accordingly there was such a general unbelief and undervaluing him there in his own country, that he had no fit opportunity there to shew his power in working miracles: only a few sick people that had faith to be healed came and besought him, and those by his bare laying his hands on them were healed presently: see Luke iv. 23. ᶜ to cast the devils out of those that were possessed by them. See note [e] on Matthew x. ᵈ Whensoever ye come into a town or city, the first house ye enter into, let it be the place of your abode while you stay in that city. ᵉ as a significative ceremony what a crying sin this is, and what a punishment will attend it, (Matt. x. 14.) and that they may know that a prophet hath been among them, Ezek. xxxiii. 33, that it is the message of God which they have rejected. Verily— ᶠ preached or proclaimed in the same words that John Baptist and Christ had done before them, saying, Repent, for the kingdom of God is at hand, Matt. x. 7. ³ Where, ἄπω. ⁴ depart thence and shake. And they cast devils out of many that were possessed by them, and using no other means but only that of unction (and laying on their hands, ch. xvi. 18.) they cured many sick persons. g now he is risen, the same power that raiseth him worketh also miraculously in him. h one of the old prophets raised from the dead, or else such an one as they were of old now newly raised up. i the conscience of what he had done to John Baptist made him fear, and say, It is John— j on occasion of Herodias, whom Herod had married, though she were his own brother's wife. Whereupon John dealt freely and plainly with him, and told him that it was utterly unlawful for him to live with her. Herodias therefore, being touched with this, designed him a mischief, and would have removed him out of the way by some death or other, but could not any way compass it: [a] had a quarrel] Ἐνείχεν αὐτῷ, which here (as also Luke xi. 53.) is to be rendered, was angry with him, will be best understood by the notion of the Hebrew שטש, which is rendered by it in the Old Testament; that signifies to hate, to hinder, or to set one's self against another, to be an adversary, and is rendered by ἐγκοτέω, being angry, as of Esau against Jacob, Gen. xxvii. 41, and psalm liv. 4, by μνησικακέω, bearing injuries in mind, designing revenge, Gen. l. 15, and so by ἐνέχω in the same sense, Gen. xlix. 23. Accordingly Hesychius ἐνείχον, ἐχόλουν, (it should be ἐχολοῦντο) ὠργίζοντο, they were wroth, or angry, and both he and Phavorinus, ἐνέχει, μνησικακεί, ἔγκειται, (or perhaps ἐγκοτεί) he bears the injury in mind, sets him against, or is angry: so Eustathius, ἐνέχειν, is τὸ κατά τινος ἔχειν, to have somewhat against any one. For Herod because of his authority with the people, on whom John had wrought very much, (saith Josephus,) was afraid to meddle with him, Matt. xiv. 5, and besides knew him to be a just and holy man, which extorted respect from him, and accordingly he had care to keep him safe, and moreover heard him oft, and in obedience to him did reform many things, and indeed took a delight to hear him, but this one particular of Herodias stuck so close to him, that John's reproofs could not prevail to make him part with her. was angry with him. kept him, or [b] observed him] What συνεπήρει here signifies is a matter of some question. That which seems most probable is, that it signifies, as the literal notation imports, and as the Vulgar's custodiebat expresseth, kept him guarded, and so secured and preserved him. For though he were imprisoned by him before, yet it is clear that he suffered him not to be hurt by any; and accordingly Herodias, though she bare him a grudge, and would have killed him, yet she could not, ver. 19. And the reason is rendered in this verse, for he bare such a reverence to him for his justice and piety, that he preserved and guarded and kept him safe from her malice. [c] a convenient day] Ἡμέρα εὔκαιρος is a festival day, a day of vacancy, יום טוב, in Hebrew, a good day, that is, a solemn festival, a day of rest from labour, set apart for festivity, from whence hath the Glossary εὔκαιρος, σχολάζουσα, it is a day of vacancy, and εὐκαιρῶ, vaco, as it is here used ver. 31, οὐδὲ φαγεῖν ηὐκαίρουν, they had not leisure to eat, and Phavorinus, εὐκαιρεῖν, εὖ σχολῆς ἔχειν, (perhaps it should be read, εὐσχολεῖν σχολὴν ἔχειν, or ἄγειν,) to be vacant, and such, it is clear, was this Herod's birthday, whereon he made a supper for his lords, &c. and whereon there was a dancing, ver. 22. And Herod the king was exceeding sorrowful and much troubled, not only that he should be obliged to shed blood upon his birthday, (see note [b] on Matt. xiv.) but especially as having a reverence and kindness to John, ver. 20, and also fearing the inconvenience that might come of it by reason of the authority which John had with the people, Matt. xiv; and yet, because he had sworn so publicly before those that were at the feast with him, that they might not discern either imprudence or inconstancy in him—imprudence in promising, or inconstancy in not performing—he granted her request. festival day came, when Herod on the anniversary of his birth, τοῖς γενεῖοις. prin- cipal men: see note [e] on John i. were at meat with him, συνανακτιμένοις. I desire, ἐδῶ: see note [g] on Col. ii. a soldier of his guard. [d] executioner] Spiculator in the stories of the Roman emperors signifies a soldier of the guard, and agreeably, when we read (in the stories of Pharaoh and Nebuchadnezzar) the captain of the guard, the interpreter of the Chaldee Paraphrase generally reads princeps spiculatorum. So the captains of fifties, 1 Kings ix. 11, 13, were captains of the king's guards, which being (by the custom of Jews, Egyptians, Chaldeans, and Romans) executioners of those whom the king condemned to death, it is here therefore appointed to one of these, to go and behead the Baptist, which accordingly is done. And when it began to be late toward the evening, (see note [d] on Matt. xiv.) the disciples— ¹³ And much time being now past, Καὶ ἦδη Ἐραι πολλῆς γενομένης. long while, ἦδη Ἐρα πολλή. ¹⁴ It is already a [e] by companies] Of the manner of accubitus, or lying at meat, we have formerly spoken, and so of the custom of eating in gardens, and lying on beds, or areolæ, or πρασιά in them (see note [g] Matt. viii.). All that will be needful here to add, is the observing of the phrases of πρασιά πρασιά, συμπόσια συμπόσια, ἀνὰ ἀνὰ, the two former clearly taken from the Hebrews, who want phrases of distribution, and And they lay down in several companies or divisions on the ground, after the manner that they used on beds whereon they were wont to eat, (see note [g] on Matt. viii.) by hundreds— P of the broken pieces of bread and of the remainder of the fishes. See note [b] on Matt. viii. ### CHAP. VI. And they that were entertained and supped on these few loaves and fishes were about— [a] defiled] The word κοινὸς signifies two things, polluted and common, and is no more to be rendered common, when the sense is for unclean, than it should be rendered unclean when the sense is for common. From this first notion of the word for polluted, is the Latin word cænum, a sink or mire, and the verb κοινῶ is turned into the old Latin, quino, from whence inquino, to pollute, is now in use; which notes this notion of it for polluted to be an ancient and primitive, not any metaphorical secondary notion of it. In this notion it is used for any thing that is forbidden by the ceremonial laws of the Jewish worship, as being opposite to clean or lawful; thus meat which is by that law forbidden, is called κοινὸν, polluted, 1 Mac. i. 50, ὅσαι καὶ κτήνη κοινὰ, swine's flesh, and forbidden, polluted or unclean cattle, and so ver. 65. Thus Acts x. 14, and xi. 8, and Rom. xiv. 14, Heb. x. 29; and from thence κοινοῦν, to defile, Matt. xv. 11, and in several other places. So say the grammarians, κοινὸν signifies βδελυκτὸν, ἀκάθαρτον, abominable, or unclean, that is, such as in the reputation, and by the prohibition of the law, are made such. Thus when not by strict law of Moses, but (which among the Pharisees was all one) by the tradition of their elders, or injunctions of the rabbins among them, they were to wash, whensoever they eat any meat, hands unwashed at such a time are κοινοὶ χεῖρες, polluted hands, that is, guilty of the breach of those laws which in their opinion required this constant washing before meat. So Maimonides on Misnaith c. Dicimus non licere homini panem edere, antequam manus laverit: "We say a man must not eat bread before he wash his hands." And lib. Yad. tract. Berachoth 1, Quicunque comederit panem, super quem dicitur benedictio Hammotsi, Benedictus qui producit panem, opus est ut lavet manus ante et post, "Whosoever eats the bread over which they recite the benediction Hammotsi, Blessed be he that produceth bread, he must wash his hands before and after." By this is noted, not all kind of eating, for, say the rabbins, super illud quod non vocatur proprie panis, "over that which is not properly called bread," as cakes made of honey and sugar and almonds, &c.) "they recite not the benediction Ham- • Tr. Chagigah, c. 11. §. 5. And when they come from the market or hall of judgment, or any the like mixed assemblies, they wash their hands solemnly (for fear they may have been defiled there) before they eat. And in their matter of washing, many other ordinances there are which they think themselves bound to observe as laws divine; as, the washing of cups to drink in, of pots containing somewhat above a pint, of brazen vessels, (when earthen vessels, if defiled, were to be broken,) and also of beds, on which they did eat then, as now on tables. observe not thy disciples the ordinances of our progenitors, which forbid to eat bread with— [b] market] Ἀγορά signifies any promiscuous or popular assembly. These (setting aside the sacred assemblies, which are otherwise expressed) are principally of two sorts, either, 1st, to buy and sell, or, 2dly, [c] wash] The word here used, βαπτίζεσθαι, (as it differs from νίπτεσθαι, ver. 3,) signifies not only the washing of the whole body, (as when it is said of Eupolis, which wrote the tragedy called Baptae against Alcibiades, that being taken and thrown into the sea, ἑβαπτίζετο, "he was immersed all over," and so the baptisms of cups, &c. in the end of this verse, is putting into water all over, rincing them,) but washing any part, as the hands here, by way of immersion in water, as that is opposed to affusion, or pouring water on them. For that is all the difference, saith learned Mr. Pocock, observable in Hebrew betwixt טבל and נטל, and that the former notes immersion, the other affusion of water, both indifferently used of any part, and both sometimes for any kind of washing that part. And so βαπτίζεσθαι, Luke xi. 38, is plainly used for the washing of hands before meat. What is here affirmed of the Pharisees' washings is observed by Epiphanius of the Essenes, who yet seem to have had it, as they had much more, from the Pythagorean philosophers, whose doctrine it is τὴν ἀγνείαν εἶναι διὰ καθαρμῶν, καὶ λουτρῶν καὶ περιρραντηρίων, "that purity was to be obtained by purgations and irrigations and washings." And he said unto them, Is not this fair worship and serving of God, to reject all the prime commands of God, the most considerable parts of religion, and act directly contrary to them, and satisfy and content yourselves with some external performances which are not at all commanded by God, but only by yourselves or your rabbins? Exod. xx. 12, and Exod. xxi. 17: see note [b] on Matt. xv. • If when a man's parents want any thing which the son hath, (and so is bound by nature and the fifth commandment to give it them,) he can tell them that he hath taken an oath, not to relieve them, he shall be free from the obligation of the fifth commandment. See note [c] on Matt. xv. And so by this invention of yours ye free a man from any obligation of honouring or succouring his parents when he hath no mind to it: and many— As for your question, ver. 5, about washing, know this, that the true and real pollutions which God would have all men to avoid are not those which come from the meats and drinks, and such external things, but those of wicked thoughts and words and actions, those are the great defilements principally aimed at in the legal prohibitions, and forbidden by them. Take notice of what I say, though it be contrary to the rules of purity as they are understood and practised by you; for this is a reformation that I am sent to work in your law. Because his heart or soul being the principal part of him, and that which alone is capable of defilement, all sin being an act of his will and choice, the meats which we take in enter only into the stomach and belly, not into the heart; and being taken in, if there be any polluted part in them, that is voided and carried out in the draught; and by the purging out those dregs all meats are made clean and nutritive. But as in the law of Moses it is observable that the excrements and whatsoever (almost) comes out of a man polluted all it touched, Deut. xxiii. 13; 21, 22. So thereby is signified that all defilements of the man are those that come from within him, having their beginning from men's wicked will and choice: such are evil machinations, or conspiracies, (see note [e] on Matt. xv.) adulteries, fornications, homicides, thefts, inordinate lusts, (see note [h] on Rom. i.) villanies, cheating, effeminacy, envy and covetousness, calumniatings, haughtiness, or despising of others, foolish vain-glorious boasting. [d] foolishness] Of the several notions that the word ἀφροσύνη, imprudence or folly, may be capable of, that which seems most proper to this place is that of boasting, which is the most unseemly thing, and so the most contrary to prudence, or wisdom of conversation. In this sense the word is used 2 Cor. xi. 1, 19, (and παραφρονῶν, madness, ver. 23, and ch. xii. 6, 11,) where he foresees that his speeches for the justifying of his apostleship against the seducers will by them be accounted boasting, and being so, he knows it must go for folly. In this notion it will accord and associate very well with βλασφημία, calumny, and ὑπερηφανία, pride, which immediately precede, the calumniating, fastuous (insolent), and vainglorious behaviour going ordinarily together. These vile things are they that are truly said to come out of the man, that is, out of his soul, betraying themselves by actions, and leaving a stain and blemish upon it. ¶ to the utmost parts of Palestine, which border upon Tyre and Sidon— ¶ not of the Jewish profession, but by religion an heathen, born near the sea shore called Phenicia and Canaan: see note [f] on Matt. xv. ¶ I am first to exercise my office, to distribute my miracles of mercy, among the Jews, which have always had a nearer relation to God than any other nation, and all other nations looked on by them as vile and profane, not to be conversed with; they are first to be taken care for, and when they have their fill, then the fulness of God's mercy may overflow to the Gentiles. ¶ Though it be so, Sir, yet that which may be had by another poor creature without prejudice to the Jews is all that I beg of thee, and such proportions are allowed even to dogs when the children have the full meal. And he said, The faith expressed by this answer of thine is such, Matt. xv. 28, and so much beyond ordinary, that it shall not go unrewarded, and therefore go thy way— [e] impediment &c.] The word μογιλάλος signifies one of an impedite, stammering speech, one that was tonguetied; and to that the next verse seems to agree, where we read ἐλύσθη ὁ δεσμός, the string that tied his tongue was loosed; and so it is interpreted here by the Syriac. But it may seem here more agreeable to take it as all one with ἄλαλος, speechless; for, 1, so it is recited in the end of the chapter, ver. 37, he makes the deaf to hear, and the dumb to speak; which is evidently their observation upon this particular miracle. 2. The Hebrew word אֵלֵם, which signifies dumb, and is rendered ordinarily ἄλαλος, κωφός, ἄφωνος, ἴνεος, all words to express perfect dumbness, is twice rendered μογιλάλος, Exod. iv. 11. and Isaiah xxxv. 6, where yet in both places the sense bears totally dumb, and not only of a stammering speech: in the first place, Who makes the dumb, or deaf, the seeing, or blind? in the second, The lame shall leap as an hart, and the tongue of the dumb shall sing.