Five thousand fed with five loaves and two ST. MARK, fishes. Christ and his disciples in a storm. A.M. 4032. CCI. 4. a g A. D. 28. CCL 4. 34 ¶ And Jesus, when he came the two fishes, he looked up to hea- A. M. 4032. An. Olymp. out, saw much people, and was ven, and blessed, and brake the An. Olymp. moved with compassion toward them, loaves, and gave them to his disciples because they were as sheep not having a shep- to set before them; and the two fishes divided herd and he began to teach them many he among them all. things. C 42 And they did all eat, and were filled. 35 And when the day was now far spent, his 43 And they took up twelve baskets full of the 36 Send them away, that they may go into the country round about, and into the villages, and buy themselves bread: for they have nothing to eat. 44 And they that did eat of the loaves were about five thousand men. h 45 And straightway he constrained his disciples to get into the ship, and to go to the other side before unto Bethsaida, while he sent i 46 And when he had sent them away, he departed into a mountain to pray. 37 He answered and said unto them, Give yeaway the people. them to eat. And they say unto him, "Shall we go and buy two hundred pennyworth of bread, and give them to eat? e 38 He saith unto them, How many loaves have ye? go and see. And when they knew, they say, 'Five, and two fishes. 47 And when even was come, the ship was in the midst of the sea, and he alone on the land. 48 And he saw them toiling in rowing; for 39 And he commanded them to make all sit the wind was contrary unto them: and about down by companies upon the green grass. 40 And they sat down in ranks, by hundreds, and by fifties. 41 And when he had taken the five loaves and the fourth watch of the night he cometh unto them, walking upon the sea, and 'would have passed by them. 49 But when they saw him walking upon the Verse 34. Much people, &c.] See this miracle explained on Matt. xiv. 14, &c. "That is," says Verse 40. By hundreds, and by fifties.] Mr. Wesley, "fifty in a rank, and an hundred in file. So, a hundred multiplied by fifty, made just five thousand." But if they sat fifty deep, how could the disciples conveniently serve them with the bread and fish? Verse 41. And blessed] I think the word God should be inserted here, as in Matt. xiv. 19. See the note there. The food we receive from God is already blest, and does not stand in need of being blessed by man: but God, who gives it, deserves our warmest thanksgivings, as frequently as we are called to partake of his bounty. Verse 43. Twelve buskets] These were either the baskets used by the disciples, see Matt. xiv. 20. or baskets belonging to some of the multitude, who might have brought some with them to carry provisions, or other things necessary for the sick, whom they brought to Christ to be healed, Matt. 15. S. 17. ch. 8. 5.— 1 Sam. 9. 13. Matt. 26. 26. Matt. 14. 22 Matt. 14. 23. John 6. 16, — Or, over against Bethsaida.See Luke 24. 28. Verse 44. Were about five thousand] won, about, is omitted by a great majority of the best MSS. and by the principal Versions. It is wanting in several editions: Bengel, Wetstein, and Griesbach, leave it out of the text. It is omitted by some in the parallel place, Matt. xiv. 21. but it stands without any variation in Luke ix. 14. and John vi. 10. This miracle is mentioned by all the four Evangelists. It is one of the most astonishing that Christ has wrought. It is a miracle which could not be counterfeited, and a full proof of the divinity of The storm miraculously calmed. A. M. 4032. sea, they supposed it had been a spirit, came into the land of Gennesaret, A. M. 10. and drew to the shore. An. lymp. and cried out: CCL. 4. 50 (For they all saw him, and were troubled.) And immediately he talked with them, and saith unto them, Be of good cheer; it is I; be not afraid. 402. A. D. 8. An. Olymp. CCT. 4. 54 And when they were come out of the ship, straightway they knew him, 55 And ran through that whole region round about, and began to carry about in beds those that were sick, where they heard he was. 56 And whithersoever he entered, into villages, or cities, or country, they laid the sick in the streets, and besought him that they 52 For they considered not the miracle of the might touch if it were but the border of his loaves for their heart was hardened. garment and as many as touched him were 51 And he went up unto them into the ship; and the wind ceased: and they were sore amazed in themselves beyond measure, and won dered. 53¶And when they had passed over, they made whole. d Ch. 8. 17, 18. ch. 3. 5. & 16. 14.- Matt. 14. St. Matt. 9. 20. ch. 5. 27, 28. Acts 19. 12.-e C`r, it. Verse 49. They supposed it had been a spirit] That is, by for he had before preached and wrought miracles in different whom the storm had been raised. Verse 52. Their heart was hardened.] See this explained, Matt. xiv. 33. places of the same country. Verse 56. Villages] Probably small towns near cities. Country] Villages at a distance from cities and large public towns. See the notes on Matt. xiv. 34–36. Verse 53. The land of Gennesaret] This country lay on the coast of the sea of Galilee: it is described by Josephus as being exceedingly pleasant and fertile. It had its name of Christ went about doing good-he confined his ministry and Gennesaret from jî gen, a garden, and ¬ sar, a prince, either miracles to no place-wherever he went, they stood in need because the king had a garden there, or because of its great of his help; and whenever they required his assistance, they fertility. had it granted immediately. Our Lord's conduct in these reVerse 54. They knew him] EasyvorTss, they recollected him; spects, is a perfect pattern for every preacher of his gospel. CHAPTER VII. The Pharisees find fault with the disciples for eating with unwashen hands, 1-5. Christ exposes their hypocrisy, and shews that they had made the word of God of no effect by their traditions, 6-13. He shews what things defile men, 14—16. and teaches his disciples in private, that the sin of the heart alone, leading to vicious practices, defiles the man, 17-23. The account of the Syrophonician woman, 24-30. He heals a man who was dumb, and had an impediment in his speech, 31-37. A. M. 4032. A. D. 28. An. Olymp. lem. HEN came together unto him | 2 And when they saw some of his disthe Pharisees, and certain of the ciples eat bread with defiled, (that is to Scribes, which came from Jerusa- say, with unwashen hands,) they found fault. nineteen others, and several Versions: Mill and Bengel approve the omission, and Griesbach rejects the word. If the 3d and 4th verses be read in a parenthesis, the 2d and 5th verses will appear to be properly connected, without the above clause. Verse 3. Except they wash their hands] Ivyun, the hand to the wrist-Unless they wash the hand up to the wrist, eat not. Several translations are given of this word—that above is from Dr. Lightfoot, who quotes a tradition from the Rabbins, stating that the hands were to be thus washed. This sort of washing was, and still continues to be an act of religion in the eastern countries. It is particularly commanded in the Koran, Surat v. ver. 7. "O believers, when ye wish to pray, wash your faces, and your hands up to the elbows,-and your feet up to the ankles." Which custom it is likely Mohammed borrowed from the Jews. The Jewish doctrine is this, " If a man neglect the washing, he shall be eradicated from this world." But instead of yun, the fist or hand, the Codex Bezæ has ux, frequently and several of the Itala have words of the same signification. Verse 4. And when they come] This clause is added by our translations, to fill up the sense; but it was probably a part of the original: for tay two is the reading of the Codex Beza, Vulgate, Armenian, and most of the Itala. The clause in my old MS. Bible is read thus: And thei turninge agein fro chepinge. The words seem essentially necessary to a proper understanding of the text; and if not admitted on the above authority, they must be supplied in Italics, as in our common translation. Except they wash] Or dip; for familyTaι may mean either. But instead of the word in the text, the famous Coder Vaticakus, (B) eight others, and Euthymius, have gaviotai, sprinkle. However, the Jews sometimes washed their hands previously to their eating: at other times, they simply dipped or plunged them into the water. Of Cups] Horngiwy; any kind of earthen vessels. Pots] Of Measures—15w, from the singular is, a measure for liquids, formed from the Latin sextarius, equal to a pint and a half English. See this proved by Wetstein on this place. My old MS. renders it cruttis. Of Brasen vessels] Xanxwv-these if polluted, were only to be washed, or passed through the fire; whereas the earthen vessels were to be broken. And of tables.] Beds, couches-xxx. This is wanting in BL. two others, and the Coptic. It is likely it means no more than the forms or seats, on which they sat to eat. A bed or a couch was defiled, if any unclean person sat or leaned on it—a man with an issue-a leper-a woman with child, &c. As the word Barrioμove, baptisms, is applied to all these; and as it is contended, that this word and the verb whence it is derived, signify dipping or immersion alone, its use in the above cases refutes that opinion; and shews that it was used, not only to express dipping or immersion, but also sprinkling and washing. The cups and pots were washed; the beds and forms perhaps sprinkled; and the hands dipped up to the wrist. Verse 5. Why walk not thy disciples] see on Matt. xv. 2-9. Verse 6. Honoureth me] ME Tμa-but the Codex Beza and three copies of the Itala, have μɛ ayaña, loveth me :-the Ethiopic has both readings. Verse 8. Washing of pots and cups, &c.] This whole clause is wanting in BL. fire others, and the Coptic: one MS. omits this and the whole of the ninth verse. The eighth verse is not found in the parallel place of Matt. xv. Verse 9. Full well] Kaλws-a strong irony. How noble is your conduct! from conscientious attachment to your own traditions, ye have annihilated the commandments of God! That ye may keep] But ornonts, that ye may establish, is the reading of D. three others, Syriac, all the Itala, with Cyprian, Jerom, and Zeno. Griesbach thinks it should be received in What defiles a man. A. i). 28. A.M. 4032. the commandment of God, that ye out understanding also? Do ye not CCI. 4. 10 For Moses said, ther and thy mother; and, C a father or mother, let him die the death; 11 But ye say, If a man shall say to his father or mother, It is Corban, that is to say, a gift, by whatsoever thou mightest be profited by me; he shall be free. An. Olymp. CCI. 4. 19 Because it entereth not into his heart, but into the belly, and goeth out into the draught, purging all meats? 20 And he said, That which cometh out of the man, that defileth the man. 12 And ye suffer him no more to do ought 21 For from within, out of the heart of men, for his father or his mother; proceed evil thoughts, adulteries, fornications, murders, 13 Making the word of God of none effect through your tradition, which ye have delivered and many such like things do ye. 14 And when he had called all the people ¶ unto him, he said unto them, Hearken unto me every one of you, and understand: 22 Thefts, "covetousness, wickedness, deceit, lasciviousness, an evil eye, blasphemy, pride, foolishness: 23 All these evil things come from within, and defile the man. 15 There is nothing from without a man, that 24 And from thence he arose, and went entering into him can defile him: but the things into the borders of Tyre and Sidon, and enterwhich come out of him, those are they that de-ed into a house, and would have no man know file the man. e 16 If any man have ears to hear, let him hear. 17 And when he was entered into the house from the people, his disciples asked him concerning the parable. it; but he could not be hid. 25 For a certain woman, whose young daugh ter had an unclean spirit, heard of him, and came and fell at his fect: k 26 (The woman was a Greek, a Syrophoenician by nation ;) and she besought him that he 18 And he saith unto them, Are ye so with- would cast forth the devil out of her daughter. * Exod. $0. 12. Dent. 5. 16. Matt. 15. 4.b Exod. 21. 17. Lev. 20. 9. Prov. 20. 20. Matt. 15. 5. & 23. 18. Matt. 15. 10.- Matt 11. 15. Matt. 15. 15. covetousnesses, wickednesses. Gen. 6. 5. & 8. 21. Matt. 15. 19.———1 Gr. Matt. 15. 21. Or, Gentile. stead of the other, God's law was nothing to these men, in comparison of their own: hear a case in point. "Rabba said, How foolish are most men! they observe the precepts of the divine law, and neglect the statutes of the Rabbins!" Maccoth, fol. 22. Verse 10. For Moses said, &c.] See all these verses, from this to the 23d, explained Matt. xv. 3-20. Verse 18. Your tradition] D. latter Syriac, in the margin, Saxon, and all the Itala but one, add in μwę, by your FOOLISH tradition: Eoper fruntan lage, your foolish law :— Anglo-saxon. Verse 14. When he had called all the people] But instead of warra, all, wars, again, is the reading of BDL. latter Syriac, in the margin, Coptic, Ethiopic, Saxon, Vulgate, all the Itula but one. Mill and Griesbach approve of this reading. Verse 19, Into the draught] See on Matt. xv. 17. Purging all meats?] For what is separated from the different aliments taken into the stomach, and thrown out of the body, is the innutritious parts of all the meats that are eaten ; and thus they are purged, nothing being left behind, but what is proper for the support of the body. Verse 24. Into the borders of Tyre and Sidon] Or, Into the country between Tyre and Sidon. I have adopted this translation from KYPKE, who proves that this is the meaning of the word μogia, in the best Greek writers. Verse 25. A certain woman] See this account of the Syrophoenician woman, explained at large, Matt. xv. 21—28. Verse 26. The woman was a Greek] Rosenmuller has well observed, that all heathens or idolaters were called Exanvis, Greeks, by the Jews; whether they were Parthians, Medes, Arabs, Indians, or Æthiopians. Jews and Greeks divided the whole world at this period. Verse 30. Laid upon the bed.] The dæmon having tormented her, so that her bodily strength was exhausted, and she was now laid upon the couch to take a little rest. The Ethiopic has a remarkable reading here, which gives a very different, and I think a better sense. And she found her daughter CLOTHED, SITTING upon the couch, and the damon gone out. Verse 32. They bring unto him one that was deaf, and had an impediment in his speeck] Though from the letter of the text, it does not appear that this man was absolutely deprived of speech; for Moyos literally signifies, one that cannot speak plainly-a stammerer: yet it is certain also, that the word means a dumb person; and it is likely that the person in question was dumb, because he was deaf; and it is generally found, that he who is totally deaf, is dumb also. Almost all the Versions understand the word thus: and the concluding words seem to confirm this-He maketh both the deaf to hear, und the DUMB, xofovs, to speak. Verse 33. And he spit, and touched his tongue] This place is exceedingly difficult. There is scarcely an action of our Lord's life but one can see an evident reason for, except this. Various interpretations are given of it--none of them satisfies my mind. The Abbé Giradeau spiritualizes it thus: 1. He took him aside from the multitude-When Christ saves a sin ner, he separates him from all his old evil companions, and from the spirit and maxims of an ungodly world. 2. He put his fingers in his ears--to shew that they could be opened only by the finger, i. e. the power of God, and that they should be shut to every word and voice, but what came from him. 3. Spitting out, he touched his tongue-to shew that his mental taste and relish should be entirely changed: that he should detest those things which he before esteemed, and esteem those which he before hated. 4. Looking up to heaven—to signify that all help comes from God, and to teach the new convert keep continually looking to, and depending upon him. 5. || He groaned-to shew the wretched state of man by sin, and how tenderly concerned God is, for his present and eternal welfare; and to intimate, that men should seek the salvation of God in the spirit of genuine repentance, with strong crying and tears. 6. He said, Be opened-Sin is a shutting of the ears against the words of God; and a tying of the tongue, to render it incapable of giving God due praise. But when the all-powerful grace of Christ reaches the heart, the ear is unstopped, and the man heurs distinctly—the tongue is unloosed, and the man speaks correctly. After all, it is possible that what is attributed here to Christ, belongs to the person who was cured. I will give my sense of the place in a short paraphrase. And Jesus took him aside from the multitude: and [the deaf man] put his fingers into his ears, intimating thereby to Christ, that they were so stopped that he could not hear; and having spat out, that there might be nothing remaining in his mouth to offend the sight, when Christ should look at his tongue, he touched his tongue, shewing to Christ that it was so bound, that he could not speak: and he looked up to heaven, as if to implore assistance from above; and he groaned, being distressed because of his present affliction, and thus implored relief: for not being able to speak, he could only groan and look up, expressing by these signs, as well as he could, his afflicted state, and the desire he had to be relieved. Then Jesus having compassion upon him, said, Be opened and immediately his ears were opened, so that he could hear distinctly; and the impediment to his speaking was removed, so that he spake properly. The original will admit of this interpretation; and this I am inclined to believe, is the true meaning of this otherwise (to me and many others) unaccountable passage. Verse 34. Ephphatha] Ethphathach, Syriac. It is likely, that it was in this language that our Lord spoke to this |