multitude thronging thee, and sayest thou, Who touched me? 32 And he looked round about to see her that had done this thing. 33 But the woman fearing and trembling, knowing what was done in her, came and fell down before him, and told him all the truth. 34 And he said unto her, Daughter, thy faith hath made thee whole; go in peace, and be whole of thy plague.

35 While he yet spake, there came from the ruler of the synagogue's house certain which said, Thy daughter is dead: why troublest thou the Master any further? 36 As soon as Jesus heard the word that was spoken, he saith unto the ruler of the synagogue, Be not afraid, only believe. 37 And he suffered no man to follow him, save Peter, and James, and John the brother of James. 38 And he cometh to the house of the ruler of the synagogue, and seeth the tumult, and them that wept and wailed greatly. 39 And when he was come in, he saith unto them, Why make ye this ado, and weep? the damsel is not dead, but sleepeth. 40 And they laughed him to scorn. But when he had put them all out, he taketh the father and the mother of the damsel, and them that were with him, and entereth in where the damsel was lying. 41 And he took the damsel by the hand, and said unto her, Talitha cumi; which is, being interpreted, Damsel, I say unto thee, arise.

42 And straightway the damsel arose, and walked; for she was of the age of twelve years. And they were astonished with a great astonish43 And he charged them straitly that no man should know it; and commanded that something should be given

ment.

her to eat.

CHAP. VI.

AND he went out from thence, and came into his own country; and his disci

[raised.

ples follow him. 2 And when the sabbath day was come, he began to teach in the synagogue: and many hearing him were astonished, saying, From whence hath this man these things? and what wisdom is this which is given unto him, that even such mighty works are wrought by his hands? 3 Is not this the carpenter, the son of Mary, the brother of James, and Joses, and of Juda, and Simon? and are not his sisters here with us? And they were offended at him. 4 But Jesus said unto them, A prophet is not without honour, but in his own country, and among his own kin, and in his own house. 5 And he could there do no mighty work, save that he laid his hands upon a few sick folk, and healed them. 6 And he marvelled because of their unbelief. And he went round about the villages, teaching.

7 And he called unto him the twelve, and began to send them forth by two and two; and gave them power over unclean spirits; 8 Aud commanded them that they should take nothing for their journey, save a staff only; no scrip, no bread, no. money in their purse: 9 But be shod with sandals; and not put on two coats. 10 And he said unto them, In what place soever ye enter into an house, there abide till ye depart from that place. 11 And whosoever shall not receive you, nor hear you, when ye depart thence, shake off the dust under your feet for a testimony against them. Verily I say unto you, It shall be more tolerable for Sodom and Gomorrha in the day of judgment, than for that city. 12 And they went out, and preached that men should repent. 13 And they cast out many devils, and anointed with oil many that were sick, and healed them.

14 And king Herod heard of him; (for his name was spread abroad :) and he said, That John the Baptist was risen from the dead, and therefore mighty works do shew

Ver. 35. Thy daughter is dead-this message is not mentioned in the account of Matthew, but is perfectly consistent with it.

Ver. 40. Them that were with him-namely, Peter, James, and John.

Ver. 41. Talitha cumi-the Syriac words rendered "Damsel, arise.”

CHAP. VI. Ver. 1-6. And he went out from thence, &c.-See Matt. xiii. 54-58.

Ver.3. Is not this the carpenter?-Justin Martyr, in his dialogues with Trypho, expressly says that Jesus assisted his father in his trade of a carpenter, making agricultural tools, &c. It is also said that among the Jews it was infamous for a father not to bring up his children to some trade. (Grotius in Matt. Xiii. 6.) But why then reproach Jesus on that acCount? It was probably on account of his mean line of business. He was not a master builder; but a poor country carpenter, who worked for the labouring farmers in the vicinity of Nazareth. So his brothers and sisters are spoken of with contempt, as persons of no note, or consequence. Little did they

think that this despised Jesus had made the world, and was born to judge it!

Ver. 5. And he could there do no mighty work, &c. "We are not to understand.... as if the power of Christ was here disarmed; but rather.... that they brought few sick people to him for cure." Doddr. who remarks also, that, so far as appears," he never after this returned to Nazareth."

Ver. 7-12 And he called unto him the twelve, &c. -The passage parallel to this is, Matt. x. 4-15. Ver. 8. A staff only not staves. Perhaps the meaning is, that they were only, like Jacob, to take a staff for support in travelling (Gen. xxxii. 10.), but no weapons of hostility.No money-even of the lowest sort; according to Matthew, not even brass mites.

Ver. 9. Be shod with sandals - Matthew inhibits shoes as too great a luxury; some explain this of half boots.

Ver. 13. And anointed with oil many that were sick. This is not mentioned by either of the other evangelists; but it is evident from James v. 14, that in the age of miracles, oil was thus employed; yet

forth themselves in him. 15 Others said, That it is Elias. And others said, That it is a prophet, or as one of the prophets. 16 But when Herod heard thereof, he said, It is John, whom I beheaded: he is risen from the dead. 17 For Herod himself had sent forth and laid hold upon John, and bound him in prison for Herodias' sake, his brother Philip's wife : for he had married her. 18 For John

had said unto Herod, It is not lawful for thee to have thy brother's wife. 19 There fore Herodias had a quarrel against him, and would have killed him; but she could not: 20 For Herod feared John, knowing that he was a just man and au holy, and observed him; and when he heard him, he did many things, and heard him gladly. 21 And when a convenient day was come, that Herod on his birthday made a supper to his lords, high captains, and chief estates of Galilee; 22 And when the daughter of the said Herodias came in, and danced, and pleased Herod and them that sat with him, the king said unto the damsel, Ask of me whatsoever thou wilt, and I will give it thee. 23 And he sware unto her, Whatsoever thou shalt ask of me, I will give it thee, unto the half of my kingdom. 24 And she went forth, and said unto her mother, What shall I ask? And she said, The head of John the Baptist. 25 And she came in straightway with haste unto the king, and asked, saying, I will that thou give me by and by in a charger the head of John the Baptist. 26 Aud the king was exceeding sorry; yet for his oath's sake, and for their sakes which sat with him, he would not reject her. 27 And immediately the king sent an executioner, and commanded his head to be brought: and he went and beheaded him in the prison, 28 And brought his head in a charger, and gave it to the damsel: and the damsel gave it to her mother. 29 And when his disciples heard of it, they

[beheaded.

came and took up his corpse, and laid it in a tomb.

30 And the apostles gathered themselves together unto Jesus, and told him all things, both what they had done, and what they had taught. 31 And he said unto them, Come ye yourselves apart into a desert place, and rest awhile: for there were many coming and going, and they had no leisure so much as to eat. 32 And they departed into a desert place by ship pri vately. 33 And the people saw them departing, and many knew him, and ran afoot thither out of all cities, and out. went them, and came together unto him. 34 And Jesus, when he came out, saw much people, and was moved with com passion toward them, because they were as sheep not having a shepherd: and he be gan to teach them many things. 35 And when the day was now far spent, his disciples came unto him, and said, This is a desert place, and now the time is far passed: 36 Send them away, that they may go into the country round about, and into the vil lages, and buy themselves bread: for they have nothing to eat. 37 He answered and said unto them, Give ye them to eat. And they say unto him, Shall we go and buy two hundred pennyworth of bread, and give them to eat? 38 He saith unto them, How many loaves have ye? go and

see.

And when they knew, they say, Five, and two fishes. 39 And he commanded them to make all sit 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 two fishes, he looked up to heaven, and blessed, and brake the loaves, and gave them to his disciples to set before them; and the two fishes divided he among them all. 42 And they did all eat, and were filled. 43 And they took up twelve baskets full of the fragments, and of the fishes. 44 And they that did eat of the

the reason of this, as of many other things in Seripture, we are not able to assign.

Ver. 14-29. And king Herod, &c.- Matthew's account of this tragical event may be found Matt. xiv. 6-12; some things are here stated more fully, as mentioned in the following Notes.

Ver. 15. Others said, that it is Elias - Compare Matt. xvi. 14.Or as one of the prophets-meaning, of the Old Testament.

Ver. 17-20. For Herod himself had sent, &c.The parallel to these verses occurs Matt. xiv. 3-5, the narrative being somewhat differently arranged.

Ver. 19. Herodias had a quarrel-Marg. " an inward grudge."

Ver. 20. And observed him-Comp. "Protected bim;" i. e. from Herodias, by whose means he had been arrested.-Heard him gladly - the pleasure with which many hear the gospel, is no proof of the benefit they derive from it. He heard him gladly, perhaps, in all things, but his reproofs, for Herodias still lay in his bosom.

Ver. 27. Sent an executioner-Marg. " One of his guard." See Note on Matt. xiv. 10.

Ver. 30-46. And the apostles, &c.-The first two verses of this paragraph (not in Matthew) show that our Lord was much more anxious for the rest and refreshment of his disciples than for his own. The parallel verses to the remainder of the section may be found Matt. xiv. 13--36.

Ver. 33. Saw them departing-that is, though they said nothing, and proceeded as quietly as might be, still the people perceived they were preparing to sail-Knew him-Jebb and Priestly, "it" i. e. the place, or the fact, that they were going.A foot -or" by land." See Note on Matt. xiv. 13.

Ver. 34. As sheep not having, &c.-See Matt. ix. 36. Ver. 40. They sat down in ranks-Camp. "In squares," like plats, or square flower beds in a gar den See Ecclus. xxiv. 31. Mr. Pierce, whom Doddr. follows, explains this of long squares, 100 in rank, and 50 in file.

Ver. 44. Were about-Camp. says, "We have the anthority of all the best MSS. editions and versions, for rejecting the word (osei)" about.”

Ver. 48. Would have passed-that is, he made as if he would. See Luke xxiv. 28.

loaves were about five thousand men. 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 away the people. 46 And when he had sent them away, he departed into a mountain to pray.

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 the wind was contrary unto them and about 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 sea, they supposed it had been a spirit, and cried out: 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. 51 And he went up unto them into the ship; and the wind ceased: and they were sore amazed in themselves beyond measure, and wondered. 52 For they considered not the miracle of the loaves for their heart was hardened. 53 And when they had passed over, they came into the land of Gennesaret, and drew to the shore. 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 eutered, into villages, or cities, or country, they laid the sick in the streets, and besought him that they might touch if it were but the border of his gar

[on the sea.

ment and as many as touched him were made whole.

CHAP. VII.

THEN came together unto him the Pharisees, and certain of the Scribes, which came from Jerusalem. 2 And when they saw some of his disciples eat bread with defiled, that is to say, with unwashen, hands, they found fault. 3 For the Pharisees, and all the Jews, except they wash their hands oft, eat not, holding the tradition of the elders. 4 And when they come from the market, except they wash, they eat not. And many other things there be, which they have received to hold, as the washing of cups, and pots, brasen vessels, and of tables. 5 Then

the Pharisees and Scribes asked him, Why walk not thy disciples according to the tradition of the elders, but eat bread with unwashen hands? 6 He auswered and

said unto them, Well hath Esaias prophesied of you hypocrites, as it is written, This people honoureth me with their lips, but their heart is far from me. 7 Howbeit in vain do they worship me, teaching for doctrines the commandments of men. 8 For laying aside the commandment of God, ye hold the tradition of men, as the washing of pots and cups: and many other such like things ye do. 9 And he said unto them, Full well ye reject the commandment of God, that ye may keep your own tradition. 10 For Moses said, Honour thy father and thy mother; and, Whoso curseth father or mother, let him die the death: 11 But ye say, If a man

Ver.51. Sore amazed, &c.-Doddr. "Exceedingly Amazed in themselves, and astonished beyond measure."

Ver. 52. Their heart was hardened-Camp. "Stupified," which is undoubtedly the sense.

Ver. 54. They knew him-that is, the people of Gennesaret did.

Ver. 55. Carry about in beds--not feather beds; but a sort of mats, mattresses, or common carpets, carried upon hurdles.

CHAP. VII. Ver. 1-23. Then came together, &c. This passage is a somewhat enlarged account of our Lord's address to the Pharisees on their hypocrisy, and respecting their ceremonies and traditions, as we have already seen in Matt. xv. 1-20. In this controversy it is important to observe, that our Lord by no means opposes personal cleanliness; but those ceremonial washings only, which they put in place of inward purity or holiness, as will appear in the following Notes.

Ver. 2. Eat bread with defiled Marg. "With common bands;" i.. with their hands in the usual state, without ceremonial cleansing. The object of the Jews was evidently a minute attention to tra ditional ceremonies, for which they had no warrant, either of Scripture or common sense.

Ver. 3. All the Jens-that is, generally.-Wash their hands oft-Marg. " Diligently;" Beza," With the fist" Theophylact," Up to the elbows." There is no doubt but the Pharisees washed often and with superstitious exactness. On comparing the different commentators, it appears to us that they washed

either at some fountain, of which they had many, or under the stream of a pump, &c. first filling their hands, and then by raising and closing them, let the water run down to the elbows." See Godwyn's Moses and Aaron, bk. i. ch. 10, and Macknight's Harmony.

Ver. 4. From the market-the Gr. term (agora) includes all promiscuous assemblies, as courts of judicature, &c.-Except they wash-Gr. baptize. Daily bathing was, and is, frequently practised in the East, and it is probable that all the richer Pharisees had baths in their own premises; when, there fore, they came from the markets, where they were compelled to mix with Gentiles, and thereby contract ceremonial defilement, they probably bathed before they dressed for dinner: those who had not these conveniences, must be content with bathing their hands and arms, up to their elbows.

Ibid. The washing (Gr. baptizing) of cups (for drinking) and pots.-The Greek word here used is from the Latin Sextarius, holding about a pint and a half, as the margin properly explains it.Brazen vessels (probably culinary) and tables. Margin, 66 beds," (Greek, Klinon) mats, small carpets, or cushions. See Note on chap. vi. 55.

Ver. 5. Eat bread-" brend" is often used by the Hebrews for food in general; but according to Dr. Wotton, there was an exception as to dried fruits. Ver. 9. Ye reject-Marg. " frustrate." So Camp. &c. Doddr. "Make void."

Ver. 10. Die the death-that is, surely die. Levit. XX. 9.

Ver. 11. It is Corban.-See on Matt, xv. 5,

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. 12 And ye suffer him no more to do ought for his father or his mother; 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: 15 There is nothing from without a man, that entering into him can defile him: but the things which come out of him, those are they that defile the man. 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. 18 And he saith

unto them, are ye so without understand ing also? Do ye not perceive, that whatsoever thing from without entereth into the man, it cannot defile him; 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. 21 For from within, out of the heart of men, proceed evil thoughts, adulteries, fornications, murders, 22 Thefts, covetousness, wickedness, deceit, lasciviousness, an evil eye, blasphemy, pride, foolishness: 23 All these evil things come from within, and defile the man. 24 And from thence he arose, and went into the borders of Tyre and Sidon, and entered into an house, and

would have no man know it: but he could not be hid. 25 For a certain woman, whose young daughter had an unclean spirit, heard of him, and came and fell at his feet: 26 The woman was a Greek,

a Syrophenician by nation: and she be

sought him that he would cast forth the devil out of her daughter. 27 But Jesus

CHAP. VII.

[defileth a man.

31 ¶ And again, departing from the coasts of Tyre and Sidon, he came unto the sea of Galilee, through the midst of the coasts of Decapolis.

32 And they bring unto him one that was deaf, and had an impediment in his speech; and they beseech him to put his hand upon him.

33 And he took him aside from the multitude, and put his fingers into his ears, and he spit, and touched his tongue;

34 And looking up to heaven, he sighed, and saith unto him, Ephphatha, that is, Be opened.

35 And straightway his ears were opened, and the string of his tongue was loosed, and he spake plain.

36 And he charged them that they should tell no man: but the more he charged them, so much the more a great deal they published it;

37 And were beyond measure astonished, saying, He hath done all things well: he maketh both the deaf to hear, and the dumb to speak. (C)

(C) Ver. 31-37. Christ cures a deaf and dumb man.-There is no circumstance, perhaps, more strongly confirmatory of the doctrine of possession by demons, than the marked distinction between cases apparently of the same nature. Had demons merely signified diseases, the term would be equally applicable to this case as to

others; but here is a marked difference. Matt. ix. 32, 33, we have " a dumb man possessed with a demon: and when the demon was cast out, the dumb spake." But here is no mention of a demon, but a merely natural impediment, upon the removal of which he both hears, and distinctly articulates. Again, the means here used are likewise different. A demon is

Ver. 13. Of none effect-i. e. void, as ver. 9. Ver. 22. Covetousness, &c.--the Gr. is plural, as Marg. "Covetousnesses, wickednesses." Doddr. "Insatiable desires, malevolent affections."—An evil eye. See Note on Matt. xx. 15.

Ver. 24-30. And from thence, &c.-This incident is more fully related by Matt, chap. xv. 21. 28.

Ver. 26. A Greek-Marg. "Gentile." Her nation

is specified in the next word, "a Syrophenician.' See Note on Matt. xv. 22.

Ver. 28. Yes, Lord.-The same Gr. word (nai) is here used, as is in Matt. xv. 27 rendered "truth, and should be rendered alike in both places. Doddr. and Camp. render it "true."

Ver. 29, 30. The devil-Gr. demon.

Ver. 32. One that was deaf-this case is included with others in Matt. xv. 30, but is here particularized.

Four thousand

CHAP. VIII.

[fed by miracle.

6 And he com

And they said, Seven. manded the people to sit down on the ground: and he took the seven loaves, and gave thanks, and brake, and gave to his disciples to set before them; and they did set them before the people. 7 And they had a few small fishes: and he blessed, and commanded to set them also before them. 8 So they did eat, and were filled and they took up of the broken meat that was left seven baskets. 9 And they that had eaten were about four thousand: and he sent them away.

10 And straightway he entered into a ship with his disciples, and came into the

expelled by a word speaking; but our Lord does not address himself to diseases, and natural impediments: he put his fingers in the patient's ears,-spat, and touched his tongue.

The medical use of spittle, in the East, is very remarkable to this day. Captain Light (in his Journey up the Nile, 1814) says, "During my visit, I observed an old Imam (or Mahometan priest) attempt to perform a cure on one of the natives, who came to him on account of a head-ache, from which he suffered much pain: this was done in the following manner-The patient seated himself near the Iman, who, putting his finger and thumb to the patient's forehead, closed them gradually together, pinching the skin into wrinkles as he advanced, uttering a prayer, spitting on the ground, and lastly on the part affected. This continued about a quarter of an hour, and the patient rose up thoroughly convinced that he should soon be well." (Walpole's Memoirs relating to Turkey, vol. i. p. 416, 4to.) But this means of cure seems considered as peculiarly adapted to complaints in the eyes, as we shall have occasion to remark on the next chapter. In the mean time, whether this fact should lead us to conclude the praetice to have been of such high antiquity, that our Lord may have conformed to it (as seems to have been the case as to anointing with oil, chap. vi. 13), or whether it did not originate from our Lord's conduct on this occasion, we presume not to decide. It is of more importance to derive hence some useful practical remarks.

In the first place, we are called to be grateful that we enjoy those faculties of which this poor object was deprived; and let us apply them to their proper "He that hath ears to hear let him hear," and

use.

attend to the word of God; and let him whose tongue is unloosed speak aloud his praises! And in the the next place, let us compassionate and endeavour to relieve others, whom we may find in the circumstances of distress here mentioned. It is true, as Solomon remarks, that "money answereth all things" (Eccles. x. 19); for though it cannot work miracles, in giving either ears or tongue, yet may it encourage that ingenuity which can devise plans, and in a great measure mitigate that evil, as we see in that most excellent Institution, The Deaf and Dumb Asylum, planned and founded originally by two benevolent individuals of Bermondsey, the Rev. H. Cox Mason and the Rev. John Townsend, a Clergyman and a dissenting Minister, who have now both entered into rest; and whose memory is embalmed in the hearts of those unfortunates. Thus money, the love of which is the root of all evil, may be converted by Christian benevolence into the source of much good.

"Christ's curing this mau (says Mr. Henry) was a specimen of the operation of the gospel on the minds of men. The great command of the gospel addressed to sinners is, Ephphata, "be opened!" Even Grotius himself applies it to the removal of our internal impediments to the reception of divine truth, by the influence of divine grace upon the heart.

Most admirable is the remark of the spectators of this miracle. Astonished beyond measure at the Saviour's miraculous powers, and at the benevolent manner in which those powers were employed, they exclaim, "He hath done all things well: he maketh both the deaf to hear, and the dumb to speak!"

CHAP. VIII. Ver. 1-10. In those days.-This is the same miracle related Matt. xv. 32-36. Ver. 10. Dalmanutha- upon, qr adjacent to, the

"O give us, Lord, the hearing ear, The tongue of praise to tell, When we within thy courts appear, Thou hast done all things well!"

coast of Magdala. Matt. xv. 39. See Calmet's Dict.