mh_parser/vol_split/41 - Mark/Chapter 1.xml

<div2 id="Mark.ii" n="ii" next="Mark.iii" prev="Mark.i" progress="36.79%" title="Chapter I">
<h2 id="Mark.ii-p0.1">M A R K.</h2>
<h3 id="Mark.ii-p0.2">CHAP. I.</h3>
<p class="intro" id="Mark.ii-p1">Mark's narrative does not take rise so early as
those of Matthew and Luke do, from the birth of our Saviour, but
from John's baptism, from which he soon passes to Christ's public
ministry. Accordingly, in this chapter, we have, I. The office of
John Baptist illustrated by the prophecy of him (<scripRef id="Mark.ii-p1.1" osisRef="Bible:Mark.1.1-Mark.1.3" parsed="|Mark|1|1|1|3" passage="Mk 1:1-3">ver. 1-3</scripRef>), and by the history of him,
<scripRef id="Mark.ii-p1.2" osisRef="Bible:Mark.1.4-Mark.1.8" parsed="|Mark|1|4|1|8" passage="Mk 1:4-8">ver. 4-8</scripRef>. II. Christ's
baptism, and his being owned from heaven, <scripRef id="Mark.ii-p1.3" osisRef="Bible:Mark.1.9-Mark.1.11" parsed="|Mark|1|9|1|11" passage="Mk 1:9-11">ver. 9-11</scripRef>. III. His temptation, <scripRef id="Mark.ii-p1.4" osisRef="Bible:Mark.1.12-Mark.1.13" parsed="|Mark|1|12|1|13" passage="Mk 1:12,13">ver. 12, 13</scripRef>. IV. His preaching,
<scripRef id="Mark.ii-p1.5" osisRef="Bible:Mark.1.14-Mark.1.15 Bible:Mark.1.21 Bible:Mark.1.22 Bible:Mark.1.38 Bible:Mark.1.39" parsed="|Mark|1|14|1|15;|Mark|1|21|0|0;|Mark|1|22|0|0;|Mark|1|38|0|0;|Mark|1|39|0|0" passage="Mk 1:14,15,21,22,38,39">ver. 14, 15, 21, 22, 38,
39</scripRef>. V. His calling disciples, <scripRef id="Mark.ii-p1.6" osisRef="Bible:Mark.1.16-Mark.1.20" parsed="|Mark|1|16|1|20" passage="Mk 1:16-20">ver. 16-20</scripRef>. VI. His praying, <scripRef id="Mark.ii-p1.7" osisRef="Bible:Mark.1.35" parsed="|Mark|1|35|0|0" passage="Mk 1:35">ver. 35</scripRef>. VII. His working miracles. 1.
His rebuking an unclean spirit, <scripRef id="Mark.ii-p1.8" osisRef="Bible:Mark.1.23-Mark.1.28" parsed="|Mark|1|23|1|28" passage="Mk 1:23-28">ver.
23-28</scripRef>. 2. His curing Peter's mother-in-law, who was ill
of a fever, <scripRef id="Mark.ii-p1.9" osisRef="Bible:Mark.1.29-Mark.1.31" parsed="|Mark|1|29|1|31" passage="Mk 1:29-31">ver. 29-31</scripRef>.
3. His healing all that came to him, <scripRef id="Mark.ii-p1.10" osisRef="Bible:Mark.1.32 Bible:Mark.1.34" parsed="|Mark|1|32|0|0;|Mark|1|34|0|0" passage="Mk 1:32,34">ver. 32, 34</scripRef>. 4. His cleansing a leper,
<scripRef id="Mark.ii-p1.11" osisRef="Bible:Mark.1.40-Mark.1.45" parsed="|Mark|1|40|1|45" passage="Mk 1:40-45">ver. 40-45</scripRef>.</p>
<scripCom id="Mark.ii-p1.12" osisRef="Bible:Mark.1" parsed="|Mark|1|0|0|0" passage="Mr 1" type="Commentary"/>
<scripCom id="Mark.ii-p1.13" osisRef="Bible:Mark.1.1-Mark.1.8" parsed="|Mark|1|1|1|8" passage="Mr 1:1-8" type="Commentary"/><div class="Commentary" id="Bible:Mark.1.1-Mark.1.8">
<h4 id="Mark.ii-p1.14">The Ministry of John the
Baptist.</h4>
<p class="passage" id="Mark.ii-p2">1 The beginning of the gospel of Jesus Christ,
the Son of God;   2 As it is written in the prophets, Behold,
I send my messenger before thy face, which shall prepare thy way
before thee.   3 The voice of one crying in the wilderness,
Prepare ye the way of the Lord, make his paths straight.   4
John did baptize in the wilderness, and preach the baptism of
repentance for the remission of sins.   5 And there went out
unto him all the land of Judæa, and they of Jerusalem, and were all
baptized of him in the river of Jordan, confessing their sins.
  6 And John was clothed with camel's hair, and with a girdle
of a skin about his loins; and he did eat locusts and wild honey;
  7 And preached, saying, There cometh one mightier than I
after me, the latchet of whose shoes I am not worthy to stoop down
and unloose.   8 I indeed have baptized you with water: but he
shall baptize you with the Holy Ghost.</p>
<p class="indent" id="Mark.ii-p3">We may observe here,</p>
<p class="indent" id="Mark.ii-p4">I. What the New Testament is—the
<i>divine</i> testament, to which we <i>adhere</i> above all that
is <i>human;</i> the new testament, which we <i>advance</i> above
that which was old. It is <i>the gospel of Jesus Christ the Son of
God,</i> <scripRef id="Mark.ii-p4.1" osisRef="Bible:Mark.1.1" parsed="|Mark|1|1|0|0" passage="Mk 1:1"><i>v.</i> 1</scripRef>. 1. It
is <i>gospel;</i> it is God's word, and is <i>faithful</i> and
<i>true;</i> see <scripRef id="Mark.ii-p4.2" osisRef="Bible:Rev.19.9 Bible:Rev.21.5 Bible:Rev.22.6" parsed="|Rev|19|9|0|0;|Rev|21|5|0|0;|Rev|22|6|0|0" passage="Re 19:9,21:5,22:6">Rev. xix. 9;
xxi. 5; xxii. 6</scripRef>. It is a <i>good word,</i> and well
<i>worthy of all acceptation;</i> it brings us glad tidings. 2. It
is the <i>gospel of Jesus Christ,</i> the <i>anointed Saviour,</i>
the Messiah promised and expected. The foregoing gospel began with
the <i>generation of Jesus Christ</i>—that was but preliminary,
this comes immediately to the business—<i>the gospel of
Christ.</i> It is called <i>his,</i> not only because he is the
<i>Author</i> of it, and it comes <i>from him,</i> but because he
is the <i>Subject of it,</i> and it treats wholly <i>concerning
him.</i> 3. This Jesus is the <i>Son of God.</i> That truth is the
foundation on which the gospel is built, and which it is written to
demonstrate; for is Jesus be not <i>the Son of God,</i> our
<i>faith is vain.</i></p>
<p class="indent" id="Mark.ii-p5">II. What the <i>reference</i> of the New
Testament is to the Old, and its <i>coherence</i> with it. The
gospel of Jesus Christ <i>begins,</i> and so we shall find it
<i>goes on,</i> just <i>as it is written in the prophets</i>
(<scripRef id="Mark.ii-p5.1" osisRef="Bible:Mark.1.2" parsed="|Mark|1|2|0|0" passage="Mk 1:2"><i>v.</i> 2</scripRef>); for it
<i>saith no other things than those which the prophets and Moses
said should come</i> (<scripRef id="Mark.ii-p5.2" osisRef="Bible:Acts.26.22" parsed="|Acts|26|22|0|0" passage="Ac 26:22">Acts xxvi.
22</scripRef>), which was most proper and powerful for the
conviction of the Jews, who believed the Old-Testament prophets to
be sent of God and ought to have <i>evidenced</i> that they did so
by welcoming the accomplishment of their prophecies in its season;
but it is of use to us all, for the confirmation of our faith both
in the Old Testament and in the New, for the exact harmony that
there is between both shows that they both have the same divine
original.</p>
<p class="indent" id="Mark.ii-p6">Quotations are here borrowed from two
prophecies—that of Isaiah, which was the <i>longest,</i> and that
of Malachi, which was the <i>latest</i> (and there were above three
hundred years between them), both of whom spoke to the same purport
concerning <i>the beginning of the gospel of Jesus Christ,</i> in
the ministry of John.</p>
<p class="indent" id="Mark.ii-p7">1. Malachi, in whom we had the
Old-Testament <i>farewell,</i> spoke very plainly (<scripRef id="Mark.ii-p7.1" osisRef="Bible:Mal.3.1" parsed="|Mal|3|1|0|0" passage="Mal 3:1"><i>ch.</i> iii. 1</scripRef>) concerning John
Baptist, who was to give the New-Testament <i>welcome. Behold, I
send my messenger before thy face,</i> <scripRef id="Mark.ii-p7.2" osisRef="Bible:Mark.1.2" parsed="|Mark|1|2|0|0" passage="Mk 1:2"><i>v.</i> 2</scripRef>. Christ himself had taken notice of
this, and applied it to John (<scripRef id="Mark.ii-p7.3" osisRef="Bible:Matt.11.10" parsed="|Matt|11|10|0|0" passage="Mt 11:10">Matt.
xi. 10</scripRef>), who was God's <i>messenger,</i> sent to
<i>prepare Christ's way.</i></p>
<p class="indent" id="Mark.ii-p8">2. Isaiah, the most evangelical of all the
prophets, <i>begins</i> the evangelical part of his prophecy with
this, which points to the <i>beginning of the gospel of Christ</i>
(<scripRef id="Mark.ii-p8.1" osisRef="Bible:Isa.40.3" parsed="|Isa|40|3|0|0" passage="Isa 40:3">Isa. xl. 3</scripRef>); <i>The voice
of him that crieth in the wilderness,</i> <scripRef id="Mark.ii-p8.2" osisRef="Bible:Mark.1.3" parsed="|Mark|1|3|0|0" passage="Mk 1:3"><i>v.</i> 3</scripRef>. Matthew had taken notice of this,
and applied it to John, <scripRef id="Mark.ii-p8.3" osisRef="Bible:Matt.3.3" parsed="|Matt|3|3|0|0" passage="Mt 3:3"><i>ch.</i> iii.
3</scripRef>. But from these two put together here, we may observe,
(1.) That Christ, in his gospel, <i>comes among us,</i> bringing
with him a treasure of grace, and a sceptre of government. (2.)
Such is the corruption of the world, that there is something to do
to <i>make room</i> for him, and to remove that which gives not
only <i>obstruction,</i> but <i>opposition</i> to his progress.
(3.) When God sent his Son into the world, he <i>took care,</i> and
when he sends him into the heart, he <i>takes care,</i> effectual
care, to <i>prepare his way before him;</i> for the designs of his
grace shall not be <i>frustrated;</i> nor may any expect the
comforts of that grace, but such as, by conviction of sin and
humiliation for it, are <i>prepared</i> for those comforts, and
disposed to receive them. (4.) When the <i>paths</i> that were
<i>crooked,</i> are <i>made straight</i> (the mistakes of the
judgment rectified, and the <i>crooked ways</i> of the affections),
then way is made for Christ's comforts. (5.) It is in a
<i>wilderness,</i> for such this world is, that <i>Christ's way</i>
is prepared, and theirs that follow him, like that which Israel
passed through to Canaan. (6.) The messengers of conviction and
terror, that come to prepare Christ's way, are <i>God's
messengers,</i> whom he sends and will own, and must be
<i>received</i> as such. (7.) They that are sent to <i>prepare the
way of the Lord,</i> in such a vast howling wilderness as this is,
have need to <i>cry aloud,</i> and not spare, and to <i>lift up
their voice like a trumpet.</i></p>
<p class="indent" id="Mark.ii-p9">III. What the <i>beginning</i> of the New
Testament was. The gospel began in John Baptist; for <i>the law and
the prophets were, until John,</i> the only divine revelation, but
then the <i>kingdom of God began to be preached,</i> <scripRef id="Mark.ii-p9.1" osisRef="Bible:Luke.16.16" parsed="|Luke|16|16|0|0" passage="Lu 16:16">Luke xvi. 16</scripRef>. Peter begins <i>from
the baptism of John,</i> <scripRef id="Mark.ii-p9.2" osisRef="Bible:Acts.1.22" parsed="|Acts|1|22|0|0" passage="Ac 1:22">Acts i.
22</scripRef>. The gospel did not begin <i>so soon</i> as the
<i>birth</i> of Christ, for he took time to <i>increase in wisdom
and stature,</i> not so late as his entering upon his public
ministry, but half a year before, when John began to preach the
same doctrine that Christ afterward preached. His baptism was the
dawning of the <i>gospel day;</i> for,</p>
<p class="indent" id="Mark.ii-p10">1. In John's way of <i>living</i> there was
the beginning of a <i>gospel spirit;</i> for it bespoke great
self-denial, mortification of the flesh, a holy contempt of the
world, and nonconformity to it, which may truly be called the
<i>beginning of the gospel of Christ</i> in any soul, <scripRef id="Mark.ii-p10.1" osisRef="Bible:Mark.1.6" parsed="|Mark|1|6|0|0" passage="Mk 1:6"><i>v.</i> 6</scripRef>. He was <i>clothed with
camels' hair,</i> not with soft raiment; was girt, not with a
golden, but with a <i>leathern girdle;</i> and, in contempt of
dainties and delicate things, his meat was <i>locusts and wild
honey.</i> Note, The more we sit loose to the body, and live above
the world, the better we are prepared for Jesus Christ.</p>
<p class="indent" id="Mark.ii-p11">2. In John's <i>preaching</i> and
<i>baptizing</i> there was the <i>beginning</i> of the <i>gospel
doctrines and ordinances,</i> and the first fruits of them. (1.) He
preached the <i>remission of sins,</i> which is the great gospel
privilege; showed people their <i>need</i> of it, that they were
<i>undone</i> without it, and that it might be obtained. (2.) He
preached <i>repentance,</i> in order to it; he told people that
there must be a renovation of their hearts and a reformation of
their lives, that they must forsake their sins and turn to God, and
upon those terms and no other, their sins should be forgiven.
<i>Repentance for the remission of sins,</i> was what the apostles
were commissioned to <i>preach to all nations,</i> <scripRef id="Mark.ii-p11.1" osisRef="Bible:Luke.24.27" parsed="|Luke|24|47|0|0" passage="Lu 24:47">Luke xxiv. 47</scripRef>. (3.) He preached
Christ, and directed his hearers to <i>expect him</i> speedily to
appear, and to <i>expect great things</i> from him. The preaching
of Christ is pure gospel, and that was John Baptist's preaching,
<scripRef id="Mark.ii-p11.2" osisRef="Bible:Mark.1.7-Mark.1.8" parsed="|Mark|1|7|1|8" passage="Mk 1:7,8"><i>v.</i> 7, 8</scripRef>. Like a true
gospel minister, he preaches, [1.] The great <i>pre-eminence</i>
Christ is <i>advanced to;</i> so high, so great, is Christ, that
John, though one of the greatest that was born of women, thinks
himself unworthy to be employed in the meanest office about him,
even to <i>stoop down,</i> and <i>untie his shoes.</i> Thus
industrious is he to give honour to him, and to bring others to do
so too. [2.] The great <i>power</i> Christ is <i>invested with;</i>
He <i>comes after me</i> in time, but he is <i>mightier than I,</i>
mightier than the mighty ones of the earth, for he is able to
<i>baptize with the Holy Ghost;</i> he can <i>give</i> the Spirit
of God, and by him <i>govern</i> the spirits of men. [3.] The great
<i>promise</i> Christ makes in his gospel to those who have
<i>repented,</i> and have had their sins forgiven them; They shall
be <i>baptized with</i> the Holy Ghost, shall be <i>purified</i> by
his graces, and <i>refreshed</i> by his comforts. And,
<i>lastly,</i> All those who received his doctrine, and submitted
to his institution, he <i>baptized with water,</i> as the manner of
the Jews was to admit proselytes, in token of their <i>cleansing
themselves</i> by repentance and reformation (which were the duties
required), and of God's <i>cleansing them</i> both by remission and
by sanctification, which were the blessings promised. Now this was
afterward to be advanced into a gospel ordinance, which John's
using it was a preface to.</p>
<p class="indent" id="Mark.ii-p12">3. In the success of John's preaching, and
the disciples he admitted by baptism, there was the <i>beginning of
a gospel church.</i> He baptized <i>in the wilderness,</i> and
declined going into the cities; but <i>there went out unto him all
the land of Judea, and they of Jerusalem,</i> inhabitants both of
city and country, families of them, and <i>were all baptized of
him.</i> They entered themselves his disciples, and bound
themselves to his discipline; in token of which, they <i>confessed
their sins;</i> he admitted them his disciples, in token of which,
he <i>baptized</i> them. Here were the stamina of the gospel
church, the <i>dew of its youth</i> from <i>the womb of the
morning,</i> <scripRef id="Mark.ii-p12.1" osisRef="Bible:Ps.110.3" parsed="|Ps|110|3|0|0" passage="Ps 110:3">Ps. cx. 3</scripRef>.
Many of these afterward became followers of Christ, and preachers
of his gospel, and this grain of mustard-seed became a
<i>tree.</i></p>
</div><scripCom id="Mark.ii-p12.2" osisRef="Bible:Mark.1.9-Mark.1.13" parsed="|Mark|1|9|1|13" passage="Mr 1:9-13" type="Commentary"/><div class="Commentary" id="Bible:Mark.1.9-Mark.1.13">
<h4 id="Mark.ii-p12.3">The Baptism of Jesus.</h4>
<p class="passage" id="Mark.ii-p13">9 And it came to pass in those days, that Jesus
came from Nazareth of Galilee, and was baptized of John in Jordan.
  10 And straightway coming up out of the water, he saw the
heavens opened, and the Spirit like a dove descending upon him:
  11 And there came a voice from heaven, <i>saying,</i> Thou
art my beloved Son, in whom I am well pleased.   12 And
immediately the Spirit driveth him into the wilderness.   13
And he was there in the wilderness forty days, tempted of Satan;
and was with the wild beasts; and the angels ministered unto
him.</p>
<p class="indent" id="Mark.ii-p14">We have here a brief account of Christ's
baptism and temptation, which were largely related <scripRef id="Mark.ii-p14.1" osisRef="Bible:Matt.3.1-Matt.4.25" parsed="|Matt|3|1|4|25" passage="Mt 3:1-4:25">Matt. iii. and iv.</scripRef></p>
<p class="indent" id="Mark.ii-p15">I. His <i>baptism,</i> which was his first
public appearance, after he had long lived obscurely <i>in
Nazareth.</i> O how much <i>hidden worth</i> is there, which in
this world is either lost in the dust of contempt and <i>cannot</i>
be known, or wrapped up in the veil of humility and <i>will not</i>
be known! But sooner or later it <i>shall be</i> known, as Christ's
was.</p>
<p class="indent" id="Mark.ii-p16">1. See how <i>humbly</i> he <i>owned</i>
God, by coming to be <i>baptized of John;</i> and thus <i>it became
him to fulfil all righteousness.</i> Thus he <i>took upon him the
likeness of sinful flesh,</i> that, though he was perfectly pure
and unspotted, yet he was <i>washed</i> as if he had been
<i>polluted;</i> and thus <i>for our sakes he sanctified himself,
that we also might be sanctified,</i> and be baptized with him,
<scripRef id="Mark.ii-p16.1" osisRef="Bible:John.17.19" parsed="|John|17|19|0|0" passage="Joh 17:19">John xvii. 19</scripRef>.</p>
<p class="indent" id="Mark.ii-p17">2. See how <i>honourably</i> God owned him,
when he submitted to John's <i>baptism.</i> Those who <i>justify
God,</i> and <i>they</i> are said to do, who were <i>baptized with
the baptism</i> of John, he will <i>glorify,</i> <scripRef id="Mark.ii-p17.1" osisRef="Bible:Luke.7.29-Luke.7.30" parsed="|Luke|7|29|7|30" passage="Lu 7:29,30">Luke vii. 29, 30</scripRef>.</p>
<p class="indent" id="Mark.ii-p18">(1.) He <i>saw the heavens opened;</i> thus
he was owned to be the Lord from heaven, and had a glimpse of the
glory and joy that were <i>set before him,</i> and <i>secured</i>
to him, as the recompence of his undertaking. Matthew saith, <i>The
heavens were opened to him.</i> Mark saith, <i>He saw them
opened.</i> Many have the heavens opened to receive them, but they
do not see it; Christ had not only a clear foresight of his
sufferings, but of his glory too.</p>
<p class="indent" id="Mark.ii-p19">(2.) He <i>saw the Spirit like a dove
descending upon him.</i> Note, <i>Then</i> we may see heaven opened
to us, when we perceive the Spirit <i>descending</i> and working
upon us. God's good work in us is the surest evidence of his good
will towards us, and his preparations for us. Justin Martyr says,
that <i>when Christ was baptized, a fire was kindled in Jordan:</i>
and it is an ancient tradition, that <i>a great light shone round
the place;</i> for the Spirit brings both <i>light</i> and
<i>heat.</i></p>
<p class="indent" id="Mark.ii-p20">(3.) He heard a voice which was intended
for his encouragement to proceed in his undertaking, and therefore
it is here expressed as directed <i>to him, Thou art my beloved
Son.</i> God lets him know, [1.] That he <i>loved him</i> never the
<i>less</i> for that <i>low</i> and <i>mean</i> estate to which he
had now <i>humbled himself;</i> "Though thus emptied and made of no
reputation, yet he is my <i>beloved Son</i> still." [2.] That he
<i>loved him</i> much the <i>more</i> for that <i>glorious</i> and
<i>kind</i> undertaking in which he had now <i>engaged himself.</i>
God is <i>well pleased</i> in him, as referee of all matters in
controversy between him and man; and so well pleased in him, as to
be well pleased <i>with us</i> in him.</p>
<p class="indent" id="Mark.ii-p21">II. His <i>temptation.</i> The <i>good
Spirit</i> that descended upon him, <i>led him into the
wilderness,</i> <scripRef id="Mark.ii-p21.1" osisRef="Bible:Mark.1.12" parsed="|Mark|1|12|0|0" passage="Mk 1:12"><i>v.</i>
12</scripRef>. Paul mentions it as a proof that he had his doctrine
from God, and not from man—that, as soon as he was called, he
<i>went not to Jerusalem,</i> but <i>went into Arabia,</i>
<scripRef id="Mark.ii-p21.2" osisRef="Bible:Gal.1.17" parsed="|Gal|1|17|0|0" passage="Ga 1:17">Gal. i. 17</scripRef>. Retirement from
the world is an opportunity of more free converse with God, and
therefore must sometimes be chosen, for a while, even by those that
are called to the greatest business. Mark observes this
circumstance of his being <i>in the wilderness</i>—that he was
<i>with the wild beasts.</i> It was an instance of his Father's
care of him, that he was preserved from being torn in pieces by the
wild beasts, which encouraged him the more that his Father would
provide for him when he was hungry. Special protections are
earnests of seasonable supplies. It was likewise an intimation to
him of the inhumanity of the men of that generation, whom he was to
live among—no better than <i>wild beasts</i> in the
<i>wilderness,</i> nay abundantly worse. In that wilderness,</p>
<p class="indent" id="Mark.ii-p22">1. The <i>evil spirits</i> were <i>busy
with him;</i> he <i>was tempted of Satan;</i> not by any inward
injections (the prince of this world had <i>nothing in him</i> to
fasten upon), but by outward solicitations. Solicitude often gives
advantages to the tempter, therefore <i>two are better than
one.</i> Christ himself was tempted, not only to teach us, that
<i>it is no sin to be tempted,</i> but to direct us whither to go
for succour when we are tempted, even to him that <i>suffered,</i>
being <i>tempted;</i> that he might experimentally sympathize with
us when we are <i>tempted.</i></p>
<p class="indent" id="Mark.ii-p23">2. The <i>good spirits</i> were <i>busy
about him;</i> the <i>angels ministered to him,</i> supplied him
with what he needed, and dutifully attended him. Note, The
ministration of the good angels about us, is matter of great
comfort in reference to the malicious designs of the evil angels
against us; but much more doth it befriend us, to have the
indwelling of the spirit in our hearts, which they that have, are
so <i>born of God,</i> that, as far as they are so, <i>the evil one
toucheth them not,</i> much less shall be <i>triumph</i> over
them.</p>
</div><scripCom id="Mark.ii-p23.1" osisRef="Bible:Mark.1.14-Mark.1.22" parsed="|Mark|1|14|1|22" passage="Mr 1:14-22" type="Commentary"/><div class="Commentary" id="Bible:Mark.1.14-Mark.1.22">
<h4 id="Mark.ii-p23.2">The Opening of Christ's
Ministry.</h4>
<p class="passage" id="Mark.ii-p24">14 Now after that John was put in prison, Jesus
came into Galilee, preaching the gospel of the kingdom of God,
  15 And saying, The time is fulfilled, and the kingdom of God
is at hand: repent ye, and believe the gospel.   16 Now as he
walked by the sea of Galilee, he saw Simon and Andrew his brother
casting a net into the sea: for they were fishers.   17 And
Jesus said unto them, Come ye after me, and I will make you to
become fishers of men.   18 And straightway they forsook their
nets, and followed him.   19 And when he had gone a little
further thence, he saw James the <i>son</i> of Zebedee, and John
his brother, who also were in the ship mending their nets.  
20 And straightway he called them: and they left their father
Zebedee in the ship with the hired servants, and went after him.
  21 And they went into Capernaum; and straightway on the
sabbath day he entered into the synagogue, and taught.   22
And they were astonished at his doctrine: for he taught them as one
that had authority, and not as the scribes.</p>
<p class="indent" id="Mark.ii-p25">Here is, I. A general account of Christ's
preaching in Galilee. John gives an account of his preaching in
Judea, before this (<scripRef id="Mark.ii-p25.1" osisRef="Bible:John.2.1-John.3.36" parsed="|John|2|1|3|36" passage="Joh 2:1-3:36"><i>ch.</i> ii.
and iii.</scripRef>), which the other evangelists had omitted, who
chiefly relate what occurred in Galilee, because that was least
known at Jerusalem. Observe,</p>
<p class="indent" id="Mark.ii-p26">1. When Jesus began to preach in Galilee;
<i>After that John was put in prison.</i> When he had
<i>finished</i> his testimony, then Jesus <i>began</i> his. Note,
The silencing of Christ's ministers shall not be the suppressing of
Christ's gospel; if some be laid aside, others shall be raised up,
perhaps mightier than they, to carry on the same work.</p>
<p class="indent" id="Mark.ii-p27">2. What he preached; <i>The gospel of the
kingdom of God.</i> Christ came to set up the kingdom of God among
men, that they might be brought into <i>subjection to it,</i> and
might obtain <i>salvation in it;</i> and he set it up by the
preaching of his gospel, and a power going along with it.</p>
<p class="indent" id="Mark.ii-p28">Observe, (1.) The great <i>truths</i>
Christ preached; <i>The time is fulfilled, and the kingdom of God
is at hand.</i> This refers to the Old Testament, in which the
kingdom of the Messiah was promised, and the time fixed for the
introducing of it. They were not so well versed in those
prophecies, nor did they so well observe the signs of the times, as
to understand it themselves, and therefore Christ gives them notice
of it; "The time prefixed is now <i>at hand;</i> glorious
discoveries of divine light, life, and love, are now to be made; a
new dispensation far more spiritual and heavenly than that which
you have hitherto been under, is now to commence." Note, God keeps
time; when <i>the time is fulfilled,</i> the <i>kingdom of God is
at hand,</i> for the vision is <i>for an appointed time,</i> which
will be punctually observed, though it tarry past our time.</p>
<p class="indent" id="Mark.ii-p29">(2.) The great <i>duties</i> inferred from
thence. Christ gave them to <i>understand the times,</i> that they
might know <i>what Israel ought to do;</i> they fondly expected the
Messiah to appear in external pomp and power, not only to free the
Jewish nation from the Roman yoke, but to make it have dominion
over all its neighbours, and therefore thought, when that
<i>kingdom of God</i> was <i>at hand,</i> they must prepare for
war, and for victory and preferment, and great things in the world;
but Christ tells them, in the prospect of that kingdom approaching,
they must <i>repent, and believe the gospel.</i> They had broken
the <i>moral law,</i> and could not be saved by a <i>covenant of
innocency,</i> for both Jew and Gentile are concluded <i>under
guilt.</i> They must therefore take the benefit of a <i>covenant of
grace,</i> must submit to a <i>remedial law,</i> and this is
it—<i>repentance towards God, and faith towards our Lord Jesus
Christ.</i> They had not made use of the prescribed preservatives,
and therefore must have recourse to the prescribed restoratives. By
repentance we must lament and forsake our sins, and by faith we
must receive the forgiveness of them. By repentance we must give
glory to our Creator whom we have offended; by faith we must give
glory to our Redeemer who came to <i>save us from our sins.</i>
Both these must go together; we must not think either that
reforming our lives will save us without trusting in the
righteousness and grace of Christ, or that trusting in Christ will
save us without the reformation of our hearts and lives. Christ
hath joined these two together, and let no man think to put them
asunder. They will mutually assist and befriend each other.
Repentance will quicken faith, and faith will make repentance
evangelical; and the sincerity of both together must be evidenced
by a diligent conscientious obedience to all God's commandments.
Thus the preaching of the gospel began, and thus it continues;
still the call is, Repent, and believe, and live a <i>life of
repentance</i> and a <i>life of faith.</i></p>
<p class="indent" id="Mark.ii-p30">II. Christ appearing as a teacher, here is
next his <i>calling of disciples,</i> <scripRef id="Mark.ii-p30.1" osisRef="Bible:Mark.1.16-Mark.1.20" parsed="|Mark|1|16|1|20" passage="Mk 1:16-20"><i>v.</i> 16-20</scripRef>. Observe, 1. Christ will
have followers. If he set up a school, he will have scholars; if he
set up his standard, he will have soldiers; if he preach, he will
have hearers. He has taken an effectual course to secure this; for
<i>all that the Father has given him, shall,</i> without fail,
<i>come to him.</i> 2. The instruments Christ chose to employ in
setting up his kingdom, were the <i>weak</i> and <i>foolish things
of the world;</i> not called from the great sanhedrim, or the
schools of the rabbin, but picked up from among the tarpaulins
<i>by the sea-side, that the excellency of the power</i> might
appear to be wholly <i>of God,</i> and not at all <i>of them.</i>
3. Though Christ needs not the help of man, yet he is pleased to
make use of it in setting up his kingdom, that he might deal with
us not in a formidable but in a familiar way, and that in his
kingdom the <i>nobles and governors may be of ourselves,</i>
<scripRef id="Mark.ii-p30.2" osisRef="Bible:Jer.31.21" parsed="|Jer|31|21|0|0" passage="Jer 31:21">Jer. xxxi. 21</scripRef>. 4. Christ
puts honour upon those who, though mean in the world, are
<i>diligent in their business,</i> and <i>loving to one
another;</i> so those were, whom Christ called. He found them
<i>employed,</i> and employed <i>together. Industry</i> and unity
are <i>good</i> and <i>pleasant,</i> and there the Lord Jesus
commands the blessing, even this blessing, <i>Follow me.</i> 5. The
business of ministers is to <i>fish for souls,</i> and <i>win them
to Christ.</i> The children of men, in their natural condition, are
lost, wander endlessly in the great ocean of this world, and are
carried down the stream of its course and way; they are
unprofitable. Like leviathan in the waters, they <i>play
therein;</i> and often, like the fishes of the sea, they devour one
another. Ministers, in preaching the gospel, <i>cast the net</i>
into the waters, <scripRef id="Mark.ii-p30.3" osisRef="Bible:Matt.13.47" parsed="|Matt|13|47|0|0" passage="Mt 13:47">Matt. xiii.
47</scripRef>. Some are enclosed and brought to shore, but far the
greater number escape. <i>Fishermen</i> take great pains, and
expose themselves to great perils, so do <i>ministers;</i> and they
have need of wisdom. If many a draught brings home nothing, yet
they must go on. 6. Those whom Christ called, must <i>leave
all,</i> to follow him; and by his grace he inclines them to do so.
<i>Not that we must needs go out of the world</i> immediately, but
we must sit loose to the world, and forsake every thing that is
inconsistent with our duty to Christ, and that cannot be kept
without prejudice to our souls. Mark takes notice of James and
John, that they left not only <i>their father</i> (which we had in
Matthew), but <i>the hired servants,</i> whom perhaps they loved as
their own brethren, being their <i>fellow-labourers</i> and
pleasant comrades; not only relations, but companions, must be left
for Christ, and old acquaintance. Perhaps it is an intimation of
their care for their father; they did not leave him without
assistance, they left the <i>hired servants</i> with him. Grotius
thinks it is mentioned as an evidence that their calling was
gainful to them, for it was worth while to keep servants in pay, to
help them in it, and their <i>hands</i> would be much
<i>missed,</i> and yet they <i>left it.</i></p>
<p class="indent" id="Mark.ii-p31">III. Here is a particular account of his
preaching in Capernaum, one of the <i>cities</i> of Galilee; for
though John Baptist chose to preach <i>in a wilderness,</i> and did
<i>well,</i> and did <i>good,</i> yet it doth not therefore follow,
that Jesus must do so too; the inclinations and opportunities of
ministers may very much differ, and yet both be in the <i>way of
their duty,</i> and both useful. Observe, 1. When Christ <i>came
into Capernaum,</i> he <i>straightway</i> applied himself to his
work there, and took the <i>first</i> opportunity of preaching the
gospel. Those will think themselves concerned not to <i>lose
time,</i> who consider what a deal of work they have to do, and
what a little time to do it in. 2. Christ religiously observed the
sabbath day, though not by tying himself up to the tradition of the
elders, in all the niceties of the <i>sabbath-rest,</i> yet (which
was far better) by applying himself to, and abounding in, the
<i>sabbath-work,</i> in order to which the sabbath-rest was
instituted. 3. Sabbaths are to be sanctified in <i>religious
assemblies,</i> if we have opportunity; it is a <i>holy day,</i>
and must be honoured with a <i>holy convocation;</i> this was the
<i>good old way,</i> <scripRef id="Mark.ii-p31.1" osisRef="Bible:Acts.13.27 Bible:Acts.15.21" parsed="|Acts|13|27|0|0;|Acts|15|21|0|0" passage="Ac 13:27,15:21">Acts xiii.
27; xv. 21</scripRef>. On the sabbath-day, <b><i>pois
sabbasin</i></b>—<i>on the sabbath-days;</i> every sabbath-day, as
duly as it returned, he <i>went into the synagogue.</i> 4. In
<i>religious assemblies</i> on sabbath-days, the gospel is to be
preached, and those to be <i>taught,</i> who are willing to learn
the <i>truth as it is in Jesus.</i> 5. Christ was a non-such
preacher; he did not preach <i>as the scribes,</i> who expounded
the law of Moses by rote, as a school-boy says his lesson, but were
neither <i>acquainted</i> with it (Paul himself, when a Pharisee,
was ignorant of the law), nor <i>affected</i> with it; it came not
<i>from the heart,</i> and therefore came not <i>with
authority.</i> But Christ taught <i>as one that had authority,</i>
as one that knew the mind of God, and was commissioned to declare
it. 6. There is much in the doctrine of Christ, that is
<i>astonishing;</i> the more we hear it, the more cause we shall
see to <i>admire it.</i></p>
</div><scripCom id="Mark.ii-p31.2" osisRef="Bible:Mark.1.23-Mark.1.28" parsed="|Mark|1|23|1|28" passage="Mr 1:23-28" type="Commentary"/><div class="Commentary" id="Bible:Mark.1.23-Mark.1.28">
<h4 id="Mark.ii-p31.3">The Expulsion of Evil
Spirits.</h4>
<p class="passage" id="Mark.ii-p32">23 And there was in their synagogue a man with
an unclean spirit; and he cried out,   24 Saying, Let
<i>us</i> alone; what have we to do with thee, thou Jesus of
Nazareth? art thou come to destroy us? I know thee who thou art,
the Holy One of God.   25 And Jesus rebuked him, saying, Hold
thy peace, and come out of him.   26 And when the unclean
spirit had torn him, and cried with a loud voice, he came out of
him.   27 And they were all amazed, insomuch that they
questioned among themselves, saying, What thing is this? what new
doctrine <i>is</i> this? for with authority commandeth he even the
unclean spirits, and they do obey him.   28 And immediately
his fame spread abroad throughout all the region round about
Galilee.</p>
<p class="indent" id="Mark.ii-p33">As soon as Christ began to preach, he began
to work miracles for the confirmation of his doctrine; and they
were such as intimated the design and tendency of his doctrine,
which were to conquer Satan, and cure sick souls.</p>
<p class="indent" id="Mark.ii-p34">In these verses, we have,</p>
<p class="indent" id="Mark.ii-p35">I. Christ's <i>casting the devil</i> out of
a man that was possessed, in the synagogue at Capernaum. This
passage was not related in Matthew, but is afterward in <scripRef id="Mark.ii-p35.1" osisRef="Bible:Luke.4.33" parsed="|Luke|4|33|0|0" passage="Lu 4:33">Luke iv. 33</scripRef>. <i>There was in the
synagogue a man with an unclean spirit,</i> <b><i>en pneumati
akatharto</i></b>—<i>in an unclean spirit;</i> for the spirit had
the man in his possession, and led him captive at his will. So the
whole world is said to lie <b><i>en to ponero</i></b>—<i>in the
wicked one.</i> And some have thought it more proper to say, The
<i>body</i> is <i>in the soul,</i> because it is governed by it,
than the soul <i>in the body.</i> He was <i>in the unclean</i>
spirit, as a man is said to be <i>in a fever,</i> or in a frenzy,
quite overcome by it. Observe, The devil is here called <i>an
unclean spirit,</i> because he has lost all the purity of his
nature, because he acts in direct opposition to the <i>Holy</i>
Spirit of God, and because with his suggestions he pollutes the
spirits of men. This man <i>was in the synagogue;</i> he did not
come either to be taught or to be healed, but, as some think, to
confront Christ and oppose him, and hinder people from believing on
him. Now here we have,</p>
<p class="indent" id="Mark.ii-p36">1. The rage which the unclean spirit
expressed at Christ; <i>He cried out,</i> as one in an agony, at
the presence of Christ, and afraid of being dislodged; thus the
<i>devils believe and tremble,</i> have a horror of Christ, but no
hope in him, nor reverence for him. We are told what he said,
<scripRef id="Mark.ii-p36.1" osisRef="Bible:Mark.1.24" parsed="|Mark|1|24|0|0" passage="Mk 1:24"><i>v.</i> 24</scripRef>, where he doth
not go about to <i>capitulate</i> with him, or <i>make terms</i>
(so far was he from being in league or compact with him), but
speaks as one that knew his doom. (1.) He calls him <i>Jesus of
Nazareth;</i> for aught that appears, he was the first that called
him so, and he did it with design to possess the minds of the
people with <i>low thoughts</i> of him, because no good thing was
expected out of Nazareth; and with <i>prejudices</i> against him as
a Deceiver, because every body knew the Messiah must be of
Bethlehem. (2.) Yet a confession is extorted from him—that he is
<i>the holy One of God,</i> as was from the damsel that had the
spirit of divination concerning the apostles—that they were the
<i>servants of the most high God,</i> <scripRef id="Mark.ii-p36.2" osisRef="Bible:Acts.16.16-Acts.16.17" parsed="|Acts|16|16|16|17" passage="Ac 16:16,17">Acts xvi. 16, 17</scripRef>. Those who have only a
<i>notion</i> of Christ—that he is the <i>holy One of God,</i> and
have no faith in him, or love to him, go no further than the devil
doth. (3.) He in effect acknowledgeth that Christ was too hard for
him, and that he could not stand before the power of Christ;
"<i>Let us alone;</i> for if thou take us to task, we are undone,
thou canst <i>destroy us.</i>" This is the misery of those wicked
spirits, that they persist in their rebellion, and yet know it will
end in their destruction. (4.) He desires to have <i>nothing to
do</i> with Jesus Christ; for he <i>despairs</i> of being
<i>saved</i> by him, and <i>dreads</i> being <i>destroyed</i> by
him. "<i>What have we to do with thee?</i> If thou wilt let us
alone, we will let thee alone." See whose language they speak, that
<i>say to the Almighty, Depart from us.</i> This, being an
<i>unclean spirit,</i> therefore hated and dreaded Christ, because
he knew him to be a <i>holy One;</i> for the <i>carnal mind is
enmity against God,</i> especially against <i>his holiness.</i></p>
<p class="indent" id="Mark.ii-p37">2. The victory which Jesus Christ obtained
over the unclean spirit; <i>for this purpose was the Son of God
manifested, that he might destroy the works of the devil,</i> and
so he makes it to appear; nor will he be turned back from
prosecuting this war, either by his flatteries or by his menaces.
It is in vain for Satan to beg and pray, <i>Let us alone;</i> his
power must be broken, and the poor man must be relieved; and
therefore, (1.) Jesus <i>commands.</i> As he taught, so he healed,
<i>with authority.</i> Jesus <i>rebuked him;</i> he chid him and
threatened him, imposed silence upon him; <i>Hold thy peace;</i>
<b><i>phimotheti</i></b>—<i>be muzzled.</i> Christ has a muzzle
for that unclean spirit when he <i>fawns</i> as well as when he
<i>barks;</i> such acknowledgments of him as this was, Christ
<i>disdains,</i> so far is he from <i>accepting</i> them. Some
confess Christ to be the <i>holy One of God,</i> that under the
cloak of that profession they may carry on malicious mischievous
designs; but their confession is doubly an abomination to the Lord
Jesus, as it sues in his name for a license to sin, and shall
therefore be put to silence and shame. But this is not all, he must
not only <i>hold his peace,</i> but he must <i>come out of the
man;</i> this was it he dreaded—his being restrained from doing
further mischief. But, (2.) The unclean spirit <i>yields,</i> for
there is no remedy (<scripRef id="Mark.ii-p37.1" osisRef="Bible:Mark.1.26" parsed="|Mark|1|26|0|0" passage="Mk 1:26"><i>v.</i>
26</scripRef>); He <i>tore him,</i> put him into a <i>strong
convulsion;</i> that one could have thought he had been pulled in
pieces; when he would not <i>touch</i> Christ, in fury at him he
grievously disturbed this poor creature. Thus, when Christ by his
grace delivers poor souls out of the hands of Satan, it is not
without a grievous toss and tumult in the soul; for that spiteful
enemy will <i>disquiet</i> those whom he cannot <i>destroy.</i> He
<i>cried with a loud voice,</i> to frighten the spectators, and
make himself seem terrible, as if he would have it thought that
though he was conquered, he was but just conquered, and that he
hopes to rally again, and recover his ground.</p>
<p class="indent" id="Mark.ii-p38">II. The impression which this miracle made
upon the minds of the people, <scripRef id="Mark.ii-p38.1" osisRef="Bible:Mark.1.27-Mark.1.28" parsed="|Mark|1|27|1|28" passage="Mk 1:27,28"><i>v.</i> 27, 28</scripRef>.</p>
<p class="indent" id="Mark.ii-p39">1. It astonished them that saw it; <i>They
were all amazed.</i> It was evident, beyond contradiction, that the
man was possessed—witness the tearing of him, and the <i>loud
voice</i> with which the <i>spirit cried;</i> it was evident that
he was <i>forced out</i> by the authority of Christ; this was
surprising to them, and put them upon considering with themselves,
and enquiring of one another, "<i>What is this new doctrine?</i>
For it must certainly be of God, which is thus confirmed. <i>He</i>
hath certainly an authority to command us, who hath ability to
<i>command even the unclean spirits,</i> and they cannot resist
him, but are forced <i>to obey him.</i>" The Jewish exorcists
pretended by charm or invocation to drive away evil spirits; but
this was quite another thing, <i>with authority he commands
them.</i> Surely it is our interest to make <i>him</i> our Friend,
who has the control of infernal spirits.</p>
<p class="indent" id="Mark.ii-p40">2. It raised his reputation among all that
heard it; <i>Immediately his fame spread abroad into the whole
adjacent region of Galilee,</i> which was a third part of the land
of Canaan. The story was presently got into every one's mouth, and
people wrote it to their friends all the country over, together
with the remark made upon it, <i>What new doctrine is this?</i> So
that it was universally concluded, that he was a <i>Teacher come
from God,</i> and under that character he shone more bright than if
he had appeared in all the external pomp and power which the Jews
expected their Messiah to <i>appear</i> in; and thus he <i>prepared
his own way,</i> now that John, who was his harbinger, was clapped
up; and the fame of this miracle spread the further, because as yet
the Pharisees, who <i>envied</i> his fame, and laboured to
<i>eclipse</i> it, had not advanced their blasphemous suggestion,
that he <i>cast out devils</i> by compact with the <i>prince of the
devils.</i></p>
</div><scripCom id="Mark.ii-p40.1" osisRef="Bible:Mark.1.29-Mark.1.39" parsed="|Mark|1|29|1|39" passage="Mr 1:29-39" type="Commentary"/><div class="Commentary" id="Bible:Mark.1.29-Mark.1.39">
<h4 id="Mark.ii-p40.2">Christ Healing Many
Patients.</h4>
<p class="passage" id="Mark.ii-p41">29 And forthwith, when they were come out of the
synagogue, they entered into the house of Simon and Andrew, with
James and <scripRef id="Mark.ii-p41.1" osisRef="Bible:John.30" parsed="|John|30|0|0|0" passage="John. 30">John.   30</scripRef> But Simon's wife's mother lay sick of a
fever, and anon they tell him of her.   31 And he came and
took her by the hand, and lifted her up; and immediately the fever
left her, and she ministered unto them.   32 And at even, when
the sun did set, they brought unto him all that were diseased, and
them that were possessed with devils.   33 And all the city
was gathered together at the door.   34 And he healed many
that were sick of divers diseases, and cast out many devils; and
suffered not the devils to speak, because they knew him.   35
And in the morning, rising up a great while before day, he went
out, and departed into a solitary place, and there prayed.  
36 And Simon and they that were with him followed after him.  
37 And when they had found him, they said unto him, All <i>men</i>
seek for thee.   38 And he said unto them, Let us go into the
next towns, that I may preach there also: for therefore came I
forth.   39 And he preached in their synagogues throughout all
Galilee, and cast out devils.</p>
<p class="indent" id="Mark.ii-p42">In these verses, we have,</p>
<p class="indent" id="Mark.ii-p43">I. A particular account of one miracle that
Christ wrought, in the cure of Peter's wife's mother, who was ill
of a fever. This passage we had before, in Matthew. Observe,</p>
<p class="indent" id="Mark.ii-p44">1. When Christ had done that which
<i>spread his fame</i> throughout all parts, he did not then sit
still, as some think that they may <i>lie in bed</i> when their
<i>name is up.</i> No, he continued to <i>do good,</i> for that was
it he aimed at, and not his own honour. Nay, those who are in
reputation, had need be busy and careful to keep it up.</p>
<p class="indent" id="Mark.ii-p45">2. When he <i>came out of the
synagogue,</i> where he had taught and healed with a divine
authority, yet he conversed familiarly with the poor fishermen that
attended him, and did not think it below him. Let the same mind,
the same lowly mind, be in us, that was in him.</p>
<p class="indent" id="Mark.ii-p46">3. He went into Peter's house, probably
invited thither to such entertainment as a poor fisherman could
give him, and he accepted of it. The apostles left all for Christ;
so far as that what they had should not hinder them from him, yet
not so, but that they might use it for him.</p>
<p class="indent" id="Mark.ii-p47">4. He cured his mother-in-law, who was
sick. Wherever Christ comes, he comes to do good, and will be sure
to pay richly for his entertainment. Observe, How complete the cure
was; when <i>the fever left her,</i> it did not, as usual, leave
her <i>weak,</i> but the same hand that <i>healed</i> her,
<i>strengthened</i> her, so that she was able to <i>minister</i> to
them; the cure is in order to that, to fit for action, that we may
minister to Christ, and to those that are <i>his</i> for his
sake.</p>
<p class="indent" id="Mark.ii-p48">II. A general account of many cures he
wrought—diseases healed, devils expelled. It was on the <i>evening
of the sabbath,</i> when the <i>sun did set,</i> or <i>was set;</i>
perhaps many scrupled bringing their sick to him, till the sabbath
was over, but their weakness therein was no prejudice to them in
applying to Christ. Though he proved it <i>lawful to heal on the
sabbath days,</i> yet, if any stumbled at it, they were welcome at
another time. Now observe,</p>
<p class="indent" id="Mark.ii-p49">1. How <i>numerous</i> the patients were;
<i>All the city was gathered at the door,</i> as beggars for a
dole. That <i>one cure</i> in the synagogue occasioned this
crowding after him. Others speeding well with Christ should quicken
us in our enquiries after him. Now the <i>Sun of righteousness
rises with healing under his wings;</i> to him shall the
<i>gathering of the people be.</i> Observe, How Christ was flocked
after in a <i>private house,</i> as well as in the
<i>synagogue;</i> wherever he is, there let his servants, his
patients, be. And in the <i>evening of the sabbath,</i> when the
public worship is over, we must continue our attendance upon Jesus
Christ; he healed, as Paul preached, publicly, and from house to
house.</p>
<p class="indent" id="Mark.ii-p50">2. How <i>powerful</i> the Physician was;
he <i>healed all</i> that were brought to him, though ever so many.
Nor was it some one particular disease, that Christ set up for the
cure of, but he healed those that were <i>sick of divers</i>
diseases, for his word was a <i>panpharmacon—a salve for every
sore.</i> And that miracle particularly which he wrought in the
synagogue, he <i>repeated in the house</i> at night; for he <i>cast
out many devils,</i> and <i>suffered not the devils to speak,</i>
for he made them <i>know who he was,</i> and that silenced them.
Or, He <i>suffered them not to say that they knew him</i> (so it
may be read); he would not permit any more of them to say, as they
did (<scripRef id="Mark.ii-p50.1" osisRef="Bible:Mark.1.24" parsed="|Mark|1|24|0|0" passage="Mk 1:24"><i>v.</i> 24</scripRef>), <i>I
know thee, who thou art.</i></p>
<p class="indent" id="Mark.ii-p51">III. His <i>retirement</i> to his
<i>private devotion</i> (<scripRef id="Mark.ii-p51.1" osisRef="Bible:Mark.1.35" parsed="|Mark|1|35|0|0" passage="Mk 1:35"><i>v.</i>
35</scripRef>); <i>He prayed,</i> prayed alone; to set us an
example of secret prayer. Though as God he was <i>prayed to,</i> as
man he <i>prayed.</i> Though he was glorifying God, and doing good,
in his public work, yet he found time to be alone with his Father;
and thus <i>it became him to fulfil all righteousness.</i> Now
observe,</p>
<p class="indent" id="Mark.ii-p52">1. The time <i>when</i> Christ prayed. (1.)
It was <i>in the morning,</i> the morning after the <i>sabbath
day.</i> Note, When a sabbath day is over and past, we must not
think that we may intermit our devotion till the next sabbath: no,
though we go not <i>to the synagogue,</i> we must go to the
<i>throne of grace,</i> every day in the week; and the morning
after the sabbath particularly, that we may preserve the good
impressions of the day. This <i>morning</i> was the morning of the
<i>first day of the week,</i> which afterward he sanctified, and
made remarkable, by another sort of <i>rising early.</i> (2.) It
was early, <i>a great while before day.</i> When others were asleep
in their beds, he was <i>praying,</i> as a genuine Son of David,
who seeks God <i>early,</i> and <i>directs his prayer in the
morning;</i> nay, and <i>at midnight will rise to give thanks.</i>
It has been said, <i>The morning is a friend to the Muses—Aurora
Musis amica;</i> and it is no less so to the <i>Graces.</i> When
our spirits are most fresh and lively, then we should take time for
<i>devout</i> exercises. He that is the <i>first</i> and
<i>best,</i> ought to have the <i>first</i> and <i>best.</i></p>
<p class="indent" id="Mark.ii-p53">2. The place <i>where</i> he prayed; He
<i>departed into a solitary place,</i> either out of town, or some
remote garden or out-building. Though he was in no danger of
distraction, or of temptation to vain-glory, yet he retired, to set
us an example to his own rule, <i>When thou prayest enter into thy
closet.</i> Secret prayer must be made secretly. Those that have
the most business in public, and of the best kind, must sometimes
be <i>alone with God;</i> must retire into <i>solitude,</i> there
to converse with God, and keep up communion with him.</p>
<p class="indent" id="Mark.ii-p54">IV. His <i>return</i> to his <i>public</i>
work. The disciples thought they were <i>up early,</i> but found
their Master was up <i>before them,</i> and they enquired which way
he went, <i>followed him</i> to his <i>solitary place,</i> and
there <i>found him</i> at prayer, <scripRef id="Mark.ii-p54.1" osisRef="Bible:Mark.1.36-Mark.1.37" parsed="|Mark|1|36|1|37" passage="Mk 1:36,37"><i>v.</i> 36, 37</scripRef>. They told him that he was
much wanted, that there were a great many patients waiting for him;
<i>All men seek for thee.</i> They were proud that their Master was
become so popular already, and would have him appear <i>in
public,</i> yet more in that place, because it was <i>their own
city;</i> and we are apt to be partial to the places we know and
are interested in. "No," saith Christ, "Capernaum must not have the
monopoly of the Messiah's preaching and miracles. <i>Let us go into
the next towns,</i> the <i>villages</i> that lie about here,
<i>that I may preach there also,</i> and work miracles there,
<i>for therefore came I forth,</i> not to be constantly resident in
one place, but to <i>go about doing good.</i>" Even the
<i>inhabitants of the villages in Israel</i> shall <i>rehearse the
righteous acts of the Lord,</i> <scripRef id="Mark.ii-p54.2" osisRef="Bible:Judg.5.11" parsed="|Judg|5|11|0|0" passage="Jdg 5:11">Judg.
v. 11</scripRef>. Observe, Christ had still an eye to the end
<i>wherefore he came forth,</i> and closely pursued that; nor will
he be drawn by importunity, or the persuasions of his friends, to
decline from that; for (<scripRef id="Mark.ii-p54.3" osisRef="Bible:Mark.1.39" parsed="|Mark|1|39|0|0" passage="Mk 1:39"><i>v.</i>
39</scripRef>) he <i>preached in their synagogues throughout all
Galilee,</i> and, to illustrate and confirm his doctrine, <i>he
cast out devils.</i> Note, Christ's doctrine is Satan's
destruction.</p>
</div><scripCom id="Mark.ii-p54.4" osisRef="Bible:Mark.1.40-Mark.1.45" parsed="|Mark|1|40|1|45" passage="Mr 1:40-45" type="Commentary"/><div class="Commentary" id="Bible:Mark.1.40-Mark.1.45">
<h4 id="Mark.ii-p54.5">The Healing of a Leper.</h4>
<p class="passage" id="Mark.ii-p55">40 And there came a leper to him, beseeching
him, and kneeling down to him, and saying unto him, If thou wilt,
thou canst make me clean.   41 And Jesus, moved with
compassion, put forth <i>his</i> hand, and touched him, and saith
unto him, I will; be thou clean.   42 And as soon as he had
spoken, immediately the leprosy departed from him, and he was
cleansed.   43 And he straitly charged him, and forthwith sent
him away;   44 And saith unto him, See thou say nothing to any
man: but go thy way, show thyself to the priest, and offer for thy
cleansing those things which Moses commanded, for a testimony unto
them.   45 But he went out, and began to publish <i>it</i>
much, and to blaze abroad the matter, insomuch that Jesus could no
more openly enter into the city, but was without in desert places:
and they came to him from every quarter.</p>
<p class="indent" id="Mark.ii-p56">We have here the story of Christ's
<i>cleansing a leper,</i> which we had before, <scripRef id="Mark.ii-p56.1" osisRef="Bible:Matt.8.2-Matt.8.4" parsed="|Matt|8|2|8|4" passage="Mt 8:2-4">Matt. viii. 2-4</scripRef>. It teaches us,</p>
<p class="indent" id="Mark.ii-p57">1. <i>How to apply ourselves to Christ;</i>
come as this leper did, (1.) With great <i>humility;</i> this leper
came <i>beseeching him, and kneeling down to him</i> (<scripRef id="Mark.ii-p57.1" osisRef="Bible:Mark.1.40" parsed="|Mark|1|40|0|0" passage="Mk 1:40"><i>v.</i> 40</scripRef>); whether giving divine
honour to him as God, or rather a less degree of respect as a
<i>great Prophet,</i> it teaches us that those who would receive
grace and mercy from Christ, must ascribe honour and glory to
Christ, and approach to him with humility and reverence. (2.) With
a firm belief of <i>his power; Thou canst make me clean.</i> Though
Christ's outward appearance was but <i>mean,</i> yet he had this
faith in his power, which implies his belief that he was <i>sent of
God.</i> He believes it with application, not only in general,
<i>Thou cast do every thing</i> (as <scripRef id="Mark.ii-p57.2" osisRef="Bible:John.11.22" parsed="|John|11|22|0|0" passage="Joh 11:22">John xi. 22</scripRef>), but, <i>Thou cast make me
clean.</i> Note, What we believe of the power of Christ we must
bring home to our particular case; <i>Thou canst do this for
me.</i> (3.) With submission to the will of Christ; <i>Lord, if
thou wilt.</i> Not as if he had any doubt of Christ's readiness in
general to help the distressed, but, with the modesty that became a
poor petitioner, he refers his own particular case to him.</p>
<p class="indent" id="Mark.ii-p58">2. <i>What to expect from Christ;</i> that
according to our faith it shall be to us. His address is not in the
form of prayer, yet Christ answered it as a request. Note,
Affectionate professions of faith in Christ, and resignations to
him, are the most prevailing petitions for mercy from him, and
shall speed accordingly. (1.) Christ was <i>moved with
compassion.</i> This is added here, in Mark, to show that Christ's
power is employed by his pity for the relief of poor souls; that
his reasons are fetched from within himself, and we have nothing in
us to recommend us to his favour, but our <i>misery</i> makes us
the objects of his <i>mercy.</i> And what he does for us he does
with all possible tenderness. (2.) He <i>put forth his hand, and
touched him.</i> He <i>exerted</i> his power, and directed it to
<i>this</i> creature. In healing souls, Christ <i>toucheth
them,</i> <scripRef id="Mark.ii-p58.1" osisRef="Bible:1Sam.10.26" parsed="|1Sam|10|26|0|0" passage="1Sa 10:26">1 Sam. x. 26</scripRef>.
When the queen toucheth for the evil, she saith, <i>I touch, God
heals;</i> but Christ <i>toucheth and healeth too.</i> (3.) He
said, <i>I will, be thou clean.</i> Christ's power was put forth in
and by a <i>word,</i> to signify in what way Christ would
ordinarily work spiritual cures; <i>He sends his word and
heals,</i> <scripRef id="Mark.ii-p58.2" osisRef="Bible:Ps.107.20 Bible:John.15.3 Bible:John.17.17" parsed="|Ps|107|20|0|0;|John|15|3|0|0;|John|17|17|0|0" passage="Ps 107:20,Joh 15:3,17:17">Ps. cvii.
20; John xv. 3; xvii. 17</scripRef>. The poor leper put an
<i>if</i> upon the will of Christ; <i>If thou wilt;</i> but that
<i>doubt</i> is soon put <i>out of doubt; I will.</i> Christ most
readily <i>wills</i> favours to those that most readily <i>refer
themselves</i> to his will. He was confident of Christ's
<i>power;</i> Thou <i>canst make me clean;</i> and Christ will show
how much his power is drawn out into act by the faith of his
people, and therefore speaks the word as one having authority,
<i>Be thou clean.</i> And power accompanied this word, and the cure
was perfect in an instant; <i>Immediately his leprosy</i> vanished,
and there remained no more sign of it, <scripRef id="Mark.ii-p58.3" osisRef="Bible:Mark.1.42" parsed="|Mark|1|42|0|0" passage="Mk 1:42"><i>v.</i> 42</scripRef>.</p>
<p class="indent" id="Mark.ii-p59">3. <i>What to do when we have received
mercy from Christ.</i> We must with his favours receive his
commands. When Christ had cured him, <i>he strictly charged
him;</i> the word here is very significant,
<b><i>embrimesamenos</i></b>—<i>graviter interminatus—prohibiting
with threats.</i> I am apt to think that this refers not to the
directions he gave him to conceal it (<scripRef id="Mark.ii-p59.1" osisRef="Bible:Mark.1.44" parsed="|Mark|1|44|0|0" passage="Mk 1:44"><i>v.</i> 44</scripRef>), for those are mentioned by
themselves; but that this was such a charge as he gave to the
impotent man whom he cured, <scripRef id="Mark.ii-p59.2" osisRef="Bible:John.5.14" parsed="|John|5|14|0|0" passage="Joh 5:14">John v.
14</scripRef>, <i>Sin no more, lest a worse thing come unto
thee;</i> for the <i>leprosy</i> was ordinarily the punishment of
some particular sinners, as in Miriam's, Gehazi's, and Uzziah's,
case; now, when Christ healed him, he <i>warned</i> him, he
<i>threatened</i> him with the fatal consequence of it if he should
<i>return to sin</i> again. He also appointed him, (1.) To <i>show
himself to the priest,</i> that the priest by his own judgment of
this leper might be a witness for Christ, that he was the Messiah,
<scripRef id="Mark.ii-p59.3" osisRef="Bible:Matt.11.5" parsed="|Matt|11|5|0|0" passage="Mt 11:5">Matt. xi. 5</scripRef>. (2.) Till he
had done that, not to <i>say any thing</i> of it <i>to any man:</i>
this is an instance of the <i>humility</i> of Christ and his
self-denial, that he did not seek his own honour, <i>did not strive
or cry,</i> <scripRef id="Mark.ii-p59.4" osisRef="Bible:Isa.42.2" parsed="|Isa|42|2|0|0" passage="Isa 42:2">Isa. xlii. 2</scripRef>.
And it is an example to us, not to <i>seek our own glory,</i>
<scripRef id="Mark.ii-p59.5" osisRef="Bible:Prov.25.27" parsed="|Prov|25|27|0|0" passage="Pr 25:27">Prov. xxv. 27</scripRef>. He must not
<i>proclaim</i> it, because that would much increase the crowd that
followed Christ, which he thought was too great already; not as if
he were unwilling to <i>do good to all,</i> to as many as came; but
he would do it with as little <i>noise</i> as might be, would have
no offence given to the government, no disturbance of the public
peace, not any thing done that looked like ostentation, or an
affecting of popular applause. What to think of the leper's
<i>publishing</i> it, and <i>blazing it abroad,</i> I know not; the
concealment of the good characters and good works of good men
better become <i>them</i> than <i>their friends;</i> nor are we
always bound by the modest commands of humble men. The leper ought
to have observed his orders; yet, no doubt, it was with a good
design that he <i>proclaimed</i> the cure, and it had no other ill
effect than that it increased the multitudes which followed Christ,
to that degree, that he <i>could no more openly enter into the
city;</i> not upon the account of persecution (there was no danger
of that yet,) but because the crowd was so great, that the streets
would not hold them, which obliged him to go into <i>desert
places,</i> to a <i>mountain</i> (<scripRef id="Mark.ii-p59.6" osisRef="Bible:Mark.3.13" parsed="|Mark|3|13|0|0" passage="Mk 3:13"><i>ch.</i> iii. 13</scripRef>), to the <i>sea-side,</i>
<scripRef id="Mark.ii-p59.7" osisRef="Bible:Mark.4.1" parsed="|Mark|4|1|0|0" passage="Mk 4:1"><i>ch.</i> iv. 1</scripRef>. This shows
how <i>expedient</i> it was for us, that Christ should <i>go
away,</i> and <i>send the Comforter,</i> for his bodily presence
could be but in one place at a time; and those that <i>came to him
from every quarter,</i> could not get <i>near him;</i> but by his
spiritual presence he is with his people wherever they are, and
comes to them to <i>every quarter.</i></p>
</div></div2>