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 is 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. 29 And forthwith, when they were come out of the synagogue, they entered into the house of Simon and Andrew, with James and John. 30 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. us. 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 men 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 Í forth. 39 And he preached in their synagogues throughout all Galilee, and cast out devils. 40 And there came a leper to him, beseeching him, and kneeling down to hini, and saying unto him, If thou wilt, thou canst make ine clean. v Matt. 8: 14; Luke 4: 38.... w Isa. 61: 1, 2; John 17: 8....x Matt. 8:2; Luke 5: 12. What surprised them was, not merely the cure of the demoniac, but that the demon obeyed the simple voice of Christ. For the Lord used no charm, or exorcism. 28. A fuller description of this widening fame of Christ is given by Matthew. See ch.4 : 25, note. That the demon speaks in the plural, Destroy in the synagogue. 29-34. THE HEALING OF PETER'S MOTHERIN-LAW. See Matt. 8: 14, 15, notes; Luke 4: 38-40. The only differences in the accounts are verbal, Mark giving some graphic touches that are not found in the other Evangelists, such as verse 29," with James and John;" verse 31, he "lifted 25. Hold thy peace. Christ seems to have her up;" verse 33, "all the city was gathered habitually forbidden the demons to testify to him together at the door." The knowledge pos(verse 34; chap. 3 : 12; Luke 4: 41; comp. Acts 16: 16-18). Cal- sessed by the devils (verse 34) is interpreted by vin suggests what may be the true explanation: Luke, "They knew that he was Christ (Luke 4: 41), "The devil dexterously acknowledges that Christi. e., the Messiah. The time for the full disclois the Holy One of God, in order to insinuate into the minds of men a suspicion that there was some secret understanding between him and Christ." And such appears to have been in part the effect. Comp. Mark 3: 11 with Mark 3: 22. "The devil and the world never praise but in order to seduce. It is a necessary part of prudence not to lay ourselves open to their commendations." -(Quesnel.) 26. And when the unclean spirit had torn him. Rather, thrown him into convulsions. Comp. Mark 9: 26. The man was not hurt (Luke 4: 35). The final outgoing of Satan or any of his emissaries is almost always accompanied with violence, which is the sign of his wrath (Rev. 12:12). But this violence can do no permanent harm.-Cried with a loud voice. This was not in defiance of Christ's command. For that forbade speech, and this was an inarticulate cry. He came out of him. The whole language of this verse unmistakably shows that the Evangelist believed in a real possession of the soul by a personal evil spirit. 27. They were all amazed. sure of that fact had not yet come. 35-39. CHRIST'S FIRST CIRCUIT IN GALILEE. Luke 4: 42-44; Matt. 4: 23, 25. 35. Rising a great while before day. Matt. 8: 17 intimates a reason why he could not sleep, viz., the burden of others' sorrows which he took upon himself. Observe, (1) the rest for the restless here indicated-prayer; (2) the correction of a notion, popularly current in these days, that one can pray equally well at all times and in all places-Christ was accustomed to seek solitude for special occasions of prayer (Mark 6: 46; Luke 5: 16; 6: 12; 22: 41). 36. Simon. More generally known in the N. T. as Peter; here, as throughout his career, a leader. It is characteristic of him that he has no fear of obtruding on the retirement of his Master. On his character, see p. 147, Note on the Twelve Apostles. 38. Towns. Literally, village-cities, i. e., unwalled towns. Christ had no ambition to be a metropolitan preacher. Having awakened spiritual desires in the people of Capernaum, he That is, all went elsewhere that he might awaken them in y Ps. 33:9; John 15: 3....z Lev. 14: 2-32.... a Rom. 15:4; 1 Cor. 10: 11.... b Pa. 77: 11, 12; Tit. 1: 10.... c ch. 9:13. others also. His example does not require, but it certainly justifies an itinerant ministry.-That I may preach. As yet the Apostles did not preach. Apparently four only had been called -James, John, Andrew, and Simon.-I came forth for this purpose. Not, I came forth from the city-for his purpose in that had been retirement and prayer; but, I came forth from the Father (John 16: 28). His mission is here indicated, viz., to herald the glad tidings of divine love to all the world, a mission which he leaves to his followers to complete (John 17: 18). there). Galilee, the northernmost province of Judea, was the scene of Christ's most abundant labors; all the Apostles except Judas Iscariot were Galileans; its inhabitants were simpleminded, and comparatively free from the control of the priestly class, which ruled in Judea, and from the bigotry and intolerance of the Judeans. (For history, see Matt. 2: 22, note.) The immediate vicinity of the Sea of Galilee was the home of a crowded and busy population. This sea, or lake, is 13 miles long, 4 to,6 miles wide, 165 feet deep in the deepest part, and lies near 700 feet below the surface of the Mediterranean. Its climate is. and its productions were, those of an almost tropical nature. Grapes and figs ripened on its 39. Throughout all Galilee. This describes the first missionary circuit in Galilee, the same described in Matt. 4: 23-25 (see notes THE LAKE OF GENNESARET, SHOWING THE MIRACLES AND JOURNEYS OF OUR LORD IN ITS NEIGHBORHOOD. 1. Peter's draught of fishes, Matt. 4: 18-22; Mark 1:16-20; Luke 5: 1-11. 2. Stilling the waves, Matt. 8: 23-27; Mark 4: 35-41; Luke 8: 22-25. 3. Miracles with the Gergesenes, Matt. 8: 28-34; Mark 5: 1-20; Luke 8: 26-39. 4. Return to Capernaum, Matt. 9: 1; Mark 2: 1. 5. Journey to the Desert, Matt. 14: 13; Mark 6:31; Luke 9: 10. 6. Feeding the 5,000, Matt. 14: 14-21; Mark 6: 32-41; Luke 9: 11-17; John 6:1-15. 7. Christ walks on the sea, Matt. 14: 22-34; Mark 6:45-56; John 6: 16-21. 8. Feeding the 4,000, Matt. 15: 32-38; Mark 8:1-9. 9. Return to the parts of Dalmanutha, Matt. 15: 39; Mark 8: 10. 10. Crosses to the East side, Matt. 16: 5; Mark 8: 13. 11. Reminds of the miraculous feeding, Matt. 16: 6-10; Mark 8: 14-21 12. Heals the blind near Bethsaida, Mark 8: 22-26. shores ten months in the year. Its waters | line,-Tiberias, Magdala or Dalmanutha (see Mark abounded with fish, which supplied the country for miles around. On the south-western shore some warm mineral springs constituted a favorite resort of wealthy Romans; on the north and north-western shore five cities of considerable size were crowded along thirteen miles of coast 8: 10, note), Chorazin, Capernaum, and Bethsaida. It was on the direct route between Damascus and the Mediterranean, and so was commercially important. It was thus an appropriate centre for Christ's Galilean ministry. It is now utterly desolate; there is only one boat on the CHAPTER II. AND again he entered into Capernaum after some days; and it was noised that he was in the house. 2 And straightway many were gathered together, insomuch that there was no room to receive them, no, not so much as about the door: and he preached the word unto them. 3 And they come unto him, bringing one sick of the palsy, which was borne of four. d Pa. 409....e Matt. 9: 1, etc.; Luke 5: 18, etc. lake; and of the populous cities only the town of Tiberias and the little village of Migdel (Magdala) are left. The accompanying map and table indicate the most important miracles and journeys of our Lord in the immediate vicinity of this lake itself, the heart and centre of the province. The greater part of Mark's Gospel is devoted to an account of this Galilean ministry, and to a graphic picture of the works rather than a systematic account of the teachings of our Lord. 2-4; Luke 5: 12-15. See notes on Matthew. The Leper's disobedience of Christ's command (verse 45) is not stated by Matthew. Ch. 2 1-12. THE HEALING OF THE PARALYTIC.- CHRIST: THE REMISSION OF SINS.-THE TEST OF ALL ARE THE PRIESTHOOD ABLE TO REMIT THE PHYSICAL 40-45. HEALING OF THE LEPER. Matt 8: PENALTY OF TRANSGRESSION ? on the Mount, and before the call of Matthew, who was not, therefore, an eye-witness. The evidence of this is the order indicated in Mark and Luke. This account is also given in Matthew 9: 2-8, | of Christ's Galilean ministry, before the Sermon where nothing is said of letting the paralytic through the roof, and in Luke 5: 17-26, where is one important addition (ver. 17). The healing probably took place at or about the time indicated here and in Luke, that is, in the early part 1. Capernaum. For description see Mat 4 And when they could not come nigh unto him for the press, they uncovered the roof where he was: and when they had broken it up, they let down the bed wherein the sick of the palsy lay. 5 When Jesus saw their faith,' he said unto the sick of the palsy, Son, thy sins be forgiven thee. 6 But there were certain of the scribes sitting there, and reasoning in their hearts, f Acta 14:9; Ephes. 2: 8. thew 4 13, note.-It was noised that he was in a house. Not necessarily his own house, though this may have been the case. His house, so far as he had one, was at Capernaum (Matt. 4:13). 2. Many were gathered together. Luke (517) says that among them were Pharisees and doctors of the law from Galilee, Judea, and Jerusalem. He also intimates that other cures were performed at this time. See note there. No room to receive them. One of the incidental evidences of Christ's popularity as a preacher at this stage of his work and in Galilee; it was doubtless increased by curiosity to witness his miracles. And he preached the word unto them. That is, the word of the Kingdom of God, that it was at hand, and that repentance and faith were the necessary preparations for it (Matt. 4: 17; 18: 19, 20). Observe how simple must have been the preaching of Christ, a house-tohouse preaching; and that there is no evidence that it was accompanied with any formal order of service or worship. But for public worship other and abundant provision was made by the Temple and the synagogues. 3. One palsied. The original Greek word rendered here palsied signifies literally a loosening or relaxing. It is defined by Celsus, a writer on medicine of about the time of Christ, as "a weakness of the nerves, either throughout the whole body or throughout the part diseased."— (Rob. Lex., art. nagakuzizóc.) Mr. Barnes (note on Matt. 4:24) classifies the infirmities included under the general name of palsy in the N. T. as follows: 1st. The paralytic shock, affecting the whole body. 2d. The hemiplegy, affecting only one side of the body-the most frequent form of the disease. 3d. The paraplegy, affecting all the system below the neck. 4th. The catalepsy, caused by a contraction of the muscles in the whole or a part of the body, and very dangerous (Matt. 12: 10-13). 5th. The cramp, in eastern countries a fearful malady, and by no means infrequent. It originates from chills in the night. The limbs, when seized by it, remain immovable, and the person afflicted with it resembles one undergoing a torture (Matt. 8:6; Luke 7: 2). Death follows from this disease in a few days. It is evident from the narrative that the patient in this case was rendered utterly helpless by his palsy. The disease in its worst forms is generally incurable. 4. And not being able to come nigh unto him for the throng, they unroofed the roof where he was. To do this they went up on the roof (Luke 5: 19), possibly by outside stairs, which sometimes led up from the street to the house-top, perhaps by a ladder brought for that purpose, or perhaps by the stairs in a neighboring house. As they were in a city, the houses would adjoin, and it would be easy to pass from one roof to another. What is meant by uncovering the roof is not clear. Luke says they "let him down through the tiling." The roofs of Jewish houses were often made of tile, i. e., burnt clay. The larger Jewish houses were built around an open square. See picture in note on Matt. 26: 69, etc. This was sometimes protected from the rain and sun by an awning or broad roofing, sometimes by a more permanent roof supported on columns, with an aperture in the centre, and a corresponding basin below to receive the rain-water which flowed through the opening. Into this court opened the rooms of the house. It may be that Christ stood in one of these rooms, and the crowd in the court, and that the bearers of the palsied man removed enough of the tiling, either of the parapet of the roof proper, or of the roof over the court, possibly by widening the aperture in it, to let the sick man down; or it may be that Christ was standing in the room within, and that the roof proper was broken up for the purpose of reaching him. See in Dr. Thomson's Land and Book, II: 7, a description of the modern roof in Palestine, and of the method of uncovering it, which he says he has often seen done. On either hypothesis, the significance of the fact remains, viz., that the sick man and his friends showed their faith by overcoming great obstacles in order to come to Christ for help. And this showed their confidence both in his willingness and his ability to help.-They let down the bed. Mark specifies the kind of bed by the THE GRABATUS. word he uses (xoáßßaros), grabatus. This was a small, low couch or bed of the commonest description, such as was used by poor people, having a mere network of cords stretched over the frame to support the mattress. The annexed 7 Why doth this man thus speak blasphemies? Who can forgive sins but God only? 8 And immediately, when Jesus perceived in his spirit that they so reasoned within themselves, he said unto them, Why reason ye these things in your hearts? Whether is it easier to say to the sick of the palsy, Thy sins be forgiven thee; or to say, Arise, and take up thy bed, and walk? 10 But that ye may know that the Son of man hath g Isa. 43: 25; Dan. 9: .9 engraving is from Rich's Dictionary. The graba- God. tus could easily be carried about. 5. And when Jesus saw their faith. As exemplified by their actions. And observe the illustration of true faith, not a strong conviction of any doctrine about Christ, but a strong trust and confidence in Christ. The term "their faith" includes that of the sick man, for they would scarcely have carried him to Christ against his will. The conclusion of Quesnel, therefore, though just, is hardly justified by this incident: "God willingly accepts the desires, prayers, and good works which are offered for the conversion of sinners, who are not themselves sensible of their misery." Observe, too, that, apparently, Christ answers the prayer before it is presented. They say nothing; he speaks to the silent prayer of their actions. Indeed, the four were probably still on the roof, and could not, if they would, well present a petition. The man's helplessness is his prayer. He said unto the sick of the palsy. To Mark's report Matthew adds the words Be of good cheer; the word here and there rendered Son (zézvov) is a term of endearing address nearly equivalent to "my child;" and the verb, rendered in the English in the imperative, Thy sins be forgiven thee, is in the perfect tense, and signifies a forgiveness already perfected. The spirit of Christ's address may, therefore, be thus rendered: Be of good cheer, my child, thy sins have been forgiven thee. There was, on the part of the sick man, no request for for- On the nature of blasphemy under the Jewish law see Note on Blasphemy against the Holy Ghost, p. 168 (ƒ), and Matt. 26: 57-68, Prel. Note.-Who can forgive sins except oneGod? Christ had not as yet assumed to forgive sins; he had simply declared that the man's sins were forgiven. "Christ says nothing more than the prophets frequently say when they announce the grace of God.”—(Calvin.) But he does now assume the power which they have denied him, and this without calling in question their principle, that only God can forgive sins. 8. And Jesus, immediately perceiving in his spirit that they so reasoned within themselves. Not, as in our English version, when he perceived, but instantly perceiving. The knowledge was supernatural, and was itself as great a testimony of his divine power as was the healing which followed (Luke 7: 39, 40; John 2: 24, 25).— Why reason ye these things in your hearts? Matthew's report is, Wherefore think ye evil in your hearts? Their reasonings therefore, it is evident, did not spring from a sincere reverence for God, nor from an honest mental perplexity, but from jealousy and ill-will. It was the beginning of their opposition to Jesus as the Messiah, and it affords an illustration of the spirit of theological cavil in all ages. Chrysostom notes the gentleness of Christ's rebuke: "He said not, O accursed and sorcerers, as ye are; O ye envious and enemies of men's salvation, but, Wherefore think ye evil in your hearts ?" And he applies Christ's example to the modern teacher: "We must, you see, use gentleness to eradicate the disease; since he who has become better through the fear of man, will quickly return to wickedness again." 9. Whether is it easier to say, etc. "In our Lord's argument it must be carefully noted that he does not ask which is easiest, to forgive sins or to raise a sick man-for it could not be affirmed that that of forgiveness was easier than this of healing-but, which is easiest, to claim, this power or that, to say, Thy sins be forgiven thee, or, Arise and walk. The former is easiest; and I will prove my right to say it by saying with effect, and with an outward consequent setting the seal to my truth, the harder word, Arise and walk. By saying that which is capable of being put to the proof I will indicate my right and power to do that which in its very nature is incapable of being proved.”—(Trench.) |