Mark

Chapter 1

Ver. 1. The beginning of the Gospel, &c.] The history of our Saviour’s life and death, St Mark is recorded to have written at the request of the Romans. {a} In the Latin tongue, say some (who pretend to have seen the original copy at Venice), but it is more likely in Greek, a tongue (then) very well known to the Romans also. He begins with John’s ministry, passing over Christ’s birth and private life for brevity’ sake (as it may seem) though Papists feign many idle relations thereof, and so expose us to the jeers of Jewish and Turkish miscreants. There are those who make Mark an epitomator of Matthew. But forasmuch as he neither begins like Matthew, nor keeps the same order, but relateth some things that Matthew hath not, and other things much larger than Matthew hath them; judicious Calvin thinks that he had not seen St Matthew’s Gospel when he wrote his (as neither had St Luke seen either of them): but that being acted by the same Spirit, they agree so harmoniously and happily; an undoubted argument of the Divinity of the Scripture, which therefore a Greek Father calls παναρμονιωτατην, every way suitable to itself. (Nazianzen.)

{a} Euseb. Hist. Eccles. ii. 15, ex Clementc.

Ver. 2. As it is written in the prophets] Isaiah and Malachi; so that there was no cause why that dead dog Porphyry should here bark and blaspheme, as if this testimony should be falsely fathered on all the prophets, when Isaiah only was the author of it.

Behold, I send my Messenger before thy face] Malachi saith, "Before my face," in the person of Christ; to show that He and the Father are one.

Ver. 3. The voice of one crying] Here Mark begins the Gospel, at the preaching of the Baptist, which the author to the Hebrews begins at the preaching of Christ, #Heb 2:3. But that is only to prove that so great was our Saviour’s glory in his miracles, that it matcheth, yea, surpasseth that of the angels, those ministers of the law. The ridiculous parallel of Apollonius Tyaneus with our Saviour by Hierocles, and the malicious exceptions of R. Nizachon against his doings and miracles, are fully answered by Eusebius and Munster. Annot. in Mat. Hebraice. As for John Baptist, he professeth himself to be no more than a voice. And so indeed he was totus vox, all voice. His apparel, his diet, his conversation did preach holiness as well as his doctrine, #Mr 6:20 Joh 3:25-36.

Ver. 4. John did baptize in the wilderness] Like as at the promulgation of the law, the people were commanded to wash their garments, and sanctify themselves; so at the first publication of the Gospel, to wash their hands, and cleanse their hearts; and in testimony or profession thereof, to believe and be baptized for remission of sins.

Ver. 5. All the land of Judea] That is, a great sort of them; but John quickly grew stale to them, #Joh 5:35. Principium fervet, medium leper, exitus alger. Weak Christians easily fall off, as leaves in autumn, or untimely figs, #Re 6:13.

Ver. 6. And John was clothed, &c.] Elias also was a rough hairy man. Those worthies, of "whom the world was not worthy, wandered about in sheep’s skins and goat’s skins," #Heb 11:37; but they were like the ark, goat’s hair without, but pure gold within; or like Brutus’ staff, Cuius intus solidum aurum corneo velabatur eortiee. (Plutarch.) Buchanan seldom cared for a better outside than a rug gown girt close about him, yet his inside was most rich.

He did eat locusts] Good meat (to those there at least) though coarse, and easily come by. Tartarians eat the carrion carcases of horses, camels, asses, cats, dogs, yea, when they stink, and are full of magots, and hold them as dainty as we do venison.

Ver. 7. I am not worthy] So Jacob cried out of old. So the centurion, #Mt 8:5-13. So the prodigal, #Lu 15:11-32. So Peter, #Lu 5:8. So Augustine, Domine, non sum dignus quem tu diligas, I am not worthy of thy love, Lord.

Ver. 8. With the Holy Ghost] By whom your iniquity is taken away, #Isa 6:6,7. {See Trapp on "Mt 3:11"}

Ver. 9. In those days] When the people flocked so fast to John, that they might not mistake him for the Messiah, and that his baptism might be the more famous.

Ver. 10. He saw the heavens opened] The visible heavens, so that the Baptist saw something above the stars: so did Stephen; so could Christ when he was upon the earth. It is a just wonder that we can look up to so admirable a height of the starry sky, and that the eye is not tired in the way; some say it is 500 years’ journey to it. {a} Other mathematicians tell us, that if a stone should fall from the eighth sphere, and should pass every day 100 miles, it would be 65 years or more before it would come to the ground.

{a} Burton on Melancholy.

Ver. 11. In whom I am well pleased] And in him with us, whom he hath made gracious or favourites in him, the beloved One, #Eph 1:6. εχαριτωσεν, gratificavit.

Ver. 12. The Spirit driveth him] That is, suddenly carrieth him (who was most willing to go) as that legal scape goat, #Le 16:8-10, into the wilderness, and there permitted him to be tempted, but supported him under the temptation, that he came safe off again. Sancti etiam nequaquam sui iuris sunt, sed toti spiritus cedunt imperio. The saints are at God’s beck and check.

Ver. 13. And was with the wild beasts] Unhurt by them, as Adam was in the state of integrity. These fell creatures saw in Christ the perfect image of God; and therefore reverenced him as their Lord, as they did Adam before his fall, see #Job 5:21,22.

Ver. 14. Jesus came into Galilee] To decline Herod’s rage. And whereas it may seem that our Saviour herein took a wrong course, since Herod was governor of Galilee; we must know that the Pharisees were the men that delivered up John to Herod, #Mt 17:11,12; and that but for them there was no great fear of Herod.

Ver. 15. And saying, The time is fulfilled] These were four of our Saviour’s sermon heads. The prophets of old were wont to set down some short notes of their larger discourses to the people, and to fasten them to the doors of the temple till the people had read them. {a} And then they were taken down by the priests, and laid up for the use of posterity.

Repent ye and believe, &c.] Repentance, then, is a gospel duty, and (as some argue from this text) before faith; the proper purchase of Christ’s blood, #Ac 5:31. Indeed, faith and repentance keep up a Christian’s life (saith a learned man), as the natural heat and radical moisture do the natural life. Faith is like the innate heat; repentance like the natural moisture. And, as the philosopher saith, if the innate heat devour too much the radical moisture, or on the contrary, there breed presently diseases; so, if believing make a man repent less, or repenting make a man believe less, this turneth to a distemper. Lord, cast me down (said a holy man upon his deathbed) as low as hell in repentance; and lift me up by faith into the highest heavens, in confidence of thy salvation.

{a} Calvin in Esaiam.

Ver. 16. {See Trapp on "Mt 4:18"}

Ver. 17. {See Trapp on "Mt 4:19"}

Ver. 18. {See Trapp on "Mt 4:20"}

Ver. 19. {See Trapp on "Mt 4:21"}

Ver. 20. {See Trapp on "Mt 4:21"}

Ver. 21. He entered into the synagogue, and taught] This is noted as remarkable in St Mark, that he often stated that our Saviour taught.

Ver. 22. And they were astonished] If it could be said of Dr Whittaker, that no man ever saw him without reverence, or heard him without wonder, how much more of Christ, since grace was "poured into his lips?" #Ps 45:2.

As one that had authority] Seest thou a preacher deliver the word with singular authority (as Paul, "We believe, therefore we speak"), esteem him very highly for the work’s sake. The Corinthians are checked, for that they were unruly, and would reign without Paul, #1Co 4:8. Zedekiah is blamed, #2Ch 36:12, because he humbled not himself before Jeremiah, a poor prophet, speaking to him from the Lord.

And not as the Scribes] Frigidly and jejunely (meagrely, insipidly). Didst thou believe thyself, thou wouldst never plead thy client’s cause so coldly and carelessly, said Cicero to his adversary.

Ver. 23. With an unclean spirit] Gr. εν πρευματι ακαθαρτω. In an unclean spirit. An unregenerate man is in maligno positus, as St John saith of the world, #1Jo 5:19. He is inversus decalogus; whole evil is in man, and whole man in evil, till at last (without grace) he be satanized and transformed into a breathing devil. By reason of the inhabitation of unclean spirits, our spirits have in them trenches, cages, forts, and strongholds of Satan, #2Co 10:4.

Ver. 24. What have we to do with thee?] Not to do with Christ, and yet vex a servant of Christ? Could the devil so mistake him, whom he confessed? It is an idle misprision, to sever the sense of an injury done to any of the members, from the head.

Thou Jesus of Nazareth] Though the devils confessed Christ to be the Holy One of God, yet they call him Jesus of Nazareth; to nourish the error of the multitude that thought he was born there, and so not the Messiah. Neither did the devil’s cunning fail him herein, as appears, #Joh 7:44.

Art thou come to destroy us?] Before the time: such is the infinite goodness of God that he respites even wicked men and spirits the utmost of their torments.

I know thee who thou art] This he spake, not to honour Christ, but to denigrate him, as commended by so lying a spirit. Laudari ab illaudalo, non est laus, saith Seneca.

The Holy One of God] Some rest in praising the sermon, and speaking fair to the preacher. The devil here did as much to Christ, to be rid of him. So did Herod, #Mr 6:20.

Ver. 25. Hold thy peace] φιμωθητι capistrator, be thou haltered up, or muzzled. Christ would not hear good words from an evil mouth. High words become not a fool, saith Solomon. The leper’s lips should be covered, according to the law.

Ver. 26. And when the unclean spirit had torn him] So he will serve all that he is now at one with, as Bradford hath it. You are the devil’s birds (saith he to all wicked ones), whom, when he hath well fed, he will broach you, and eat you, chew you, and champ you, world without end, in eternal woe and misery.

And cried with a loud voice] But said nothing, according to #Mr 1:25.

He came out of him] With as ill a will goes the worldling’s soul out of his body. God tears it out, as Job somewhere hath it; death makes forcible entry, #Job 27:8.

Ver. 27. For with authority] As he taught, so he wrought with authority, εξουσια. The same word is used #Mr 1:22.

Ver. 28. His fame spread] Those that do worthily in Ephratah shall be famous in Bethlehem, #Ru 4:11. Cicero worthily preferreth Cato before Socrates, quoniam huius dicta, illius facta laudantur. because in saying these things, he is praised in doing those things. But our Lord Christ was mighty both "in deed and word," #Lu 24:19.

Ver. 29. They entered into the house] Happy house in such a guest. If Elisabeth held it so great a matter, that the mother of her Lord should come unto her, #Lu 1:43, what may Peter think, since the Lord himself comes to give him a visit!

Ver. 30. Sick of a fever] πυρετος, which the Greeks denominate of the heat that is in it; the Germans of the cold. {See Trapp on "Mt 8:14"}

Ver. 31. The fever left her] For Christ (the great Centurion that hath the command of all diseases, #Mt 8:9) had rebuked it, #Lu 4:39, as once he did the Red Sea, #Ps 106:9, which therefore fled, #Ps 114:3.

Ver. 32. When the sun did set] And the Sabbath was ended; for till then many held it not lawful.

Ver. 33. All the city] i.e. The sick folk in the city by a synecdoche. {a} As all that were in debt or distress came to David, and he received them; so all that were diseased came to this Son of David, and he relieved them.

{a} A figure by which a more comprehensive term is used for a less comprehensive or vice versa; as whole for part or part for whole, genus for species or species for genus, etc. Formerly sometimes used loosely or vaguely, and not infrequently misexplained. ŒD

Ver. 34. Suffered not the devils to speak] For what calling had they to preach the gospel?

Ver. 35. And in the morning, &c.] The fittest time for prayer, or any serious business. Therefore not only David, #Ps 5:3, and other saints, but also heathens chose the morning chiefly for sacrifice; as Nestor in Homer, the Argonauts in Apollonius. The Persian magi sang hymns to their gods at break of day, and worshipped the rising sun. The Pinarii and Potitii sacrificed every morning and evening to Hercules, upon the great altar at Rome, &c. Men should rise early, on the Sabbath day especially, both the better to prepare for the public, as also to consecrate as much time as they can, #Ps 92:2 Ex 19:14-16 Shall Philistines be up early to go to see Dagon, Papists to matins, Israel to dance before their golden calf, #Ex 32:5,6; young men may go Maying, ringing, &c.; worldlings to their markets, fairs, by peep of day; and shall Christians lie bathing in their beds on their Lord’s day?

Ver. 36. Followed after him] Gr. "Followed hard after him," as David’s soul did after God, #Ps 63:8, and as God’s grace did after David, #Ps 23:6.

Ver. 37. All men seek for thee] But few seek Christ seriously, seasonably, sincerely. Hence so many miss him: Vix quaeritur Iesus propter Iesum. All men seek themselves, and not the things of Jesus Christ, #Php 2:21.

Ver. 38. Let us go into the next towns] The neighbouring boroughs, κωμωπολεις, such as were between a city and a town. Though secret prayer were sweet to our Saviour, yet he left it to preach and profit many.

Ver. 39. In their synagogues] Which were as chapels of ease, or petty parish churches, belonging to the temple, as the cathedral. In these it was lawful to pray, preach, and dispute, but not to sacrifice, #Ac 15:21.

Ver. 40. Beseeching him, &c.] Morbi virtutum officina, saith Ambrose. We are best when we are worst, saith another. Therefore King Alured prayed God to send him always some sickness.

Ver. 41. Touched him] Immensae gratiae et bonitatis signum et tessera, saith Calvin. And so it is of his infinite goodness, that he will touch our menstruous clouts, take at our hands our polluted performances.

Ver. 42. {See Trapp on "Mt 8:3"} {See Trapp on "Mt 8:4"}

Ver. 43. {See Trapp on "Mt 8:3"} {See Trapp on "Mt 8:4"}

Ver. 44. {See Trapp on "Mt 8:3"} {See Trapp on "Mt 8:4"}

Ver. 45. Could no more openly enter] For press of people, he was so frequented that he was forced to withdraw.

Chapter 2

Ver. 1. And it was noised] The Son of righteousness could as little lie hidden as the sun in heaven.

Ver. 2. Many were gathered together] Erasmus observeth that Origen, in his sermons to the people, chideth them for nothing more than for their thin assemblies to hear the Word, and for their careless hearing of that, which they ought to attend to with utmost diligence; recte iudicans, saith he, hinc esse praecipuum pietatis profectum aut defectum.

Ver. 3. Which was borne of four] Apprehensis quatuor lecti extremitatibus, vivo cadaveri persimilis. Wicked men are living ghosts, walking sepulchres of themselves. Bring them to Christ that they may be cured.

Ver. 4. They uncovered the roof] Which in those countries was flat, so that they might walk upon it, #De 22:8, preach upon it, #Mt 10:27, &c.

Ver. 5. When he saw their faith] By their works; as the goodness of the promised land was known by the grapes and fruits brought back by the spies. In all our good works, Christ’s eye is upon our faith, without which "it is impossible to please God."

Ver. 6. But there were certain of the scribes] Little do preachers know when they preach, what hearers sit before them. Araneo fel est, quod api mel. Some of our hearers carry fel in aure, as it is said of some creatures, they carry their gall in their ears.

Ver. 7. Who can forgive sins, &c.] Man may remit the trespass, God only the transgression.

Ver. 8. Perceived in his spirit] That is, by his Deity, as #1Ti 3:16 Heb 9:14. Or by his own spirit, as #1Pe 3:18, not by inspiration, as #2Pe 1:21.

Ver. 9. {See Trapp on "Mt 9:5"}

Ver. 10. Hath power on earth] Christus iure divino omnia faciebat, non iniusta aliqua virtute ac tyrannica. Christ did all in his Father’s right, and not of necessity.

Ver. 11. I say unto thee, Arise] See here our Saviour’s letters testimonial, whereby he approves his authority and power to be authentic. "Ye are our epistle," saith the apostle, #1Co 3:2.

Ver. 12. We never saw it on this fashion] Or thus, ουτως: Bullinger observeth of this evangelist, quod facum saecularis sapientiae et eloquentiae, rei per se alioqui splendidissimae, nusquam allevit, that he cares not to gild gold, or muddle over a topaz, but sets down things plainly without welt or guard of worldly wisdom or eloquence. Truth is like our first parents, most beautiful when naked.

Ver. 13. And he taught them] To teach us, that nothing can be better and more useful to the Church than wholesome teaching; which therefore our Saviour never neglected. It was grown to a proverb at Constantinople, Better the sun should not shine than Chrysostom not preach.

Ver. 14. And as he passed by he saw Levi] Our calling is of free grace, #Eze 16:6 Isa 65:1. The scribes and Pharisees are let alone; and this publican called to the work.

And he arose and followed him] Leaving his gainful trade, and following his own ignominy, ruin, death. Nihil hic disputat unde vivere debeat: faith fears no famine: Christ is a universal good, an "All in all."

Ver. 15. Many publicans and sinners sat also] All at Matthew’s charge, and he thought it well bestowed, to bring them to Christ. So Paul, being himself assured of salvation, could do or suffer anything for the salvation of his poor countrymen. #Ro 8:38,39 cf. 9:1,2.

Ver. 16. They said unto his disciples] They dared not say it to him, where the hedge is lowest the beast breaks over. The devil, as the poet— quae desperat renitescere posse, relinquit. What he hopes not to effect, he never attempts. (Horat. de Arte Poet.)

Ver. 17. He saith unto them] Though not for their sakes (for he knew it was to no purpose) yet for his other hearers’ sakes, he makes apology, #Jer 3:14,15. God often gives a pastor after his own heart, for a few that are to be converted.

Ver. 18. The disciples of John and of the Pharisees] Beza notes, that only here, and #Mt 22:16 Lu 5:24, is mention made in the gospel of the Pharisees’ disciples, unhappy doubtless in such perverse tutors, somewhat akin to Protagoras, of whom Plato writeth (in Menone.) that he bragged of this, that whereas he had lived sixty years, he had spent forty of them in corrupting of youth.

Ver. 19. While the bridegroom is with them?] Christ is mel in ore, melos iu aure, iubilum in corde. There cannot be but music in his temple.

Ver. 20. Then shall they fast] Novices are not to be tied to the austerities of religion. The Pharisees are revived in the Anabaptists, qui initiatis Christo ne risum quidem mediocrem adraittunt, saith Calvin, in #Mt 9:15. Capistranus the minorite, sent by the Pope into Germany and other countries, A. D. 1453, to preach obedience to the see of Rome, got a great deal of credit to his corrupt doctrine, by such a Pharisaical severity. Sed tales Doetores meretur mundus suo fastidio veritatis, saith one, they that will not receive the truth in love, are left to the efficacy of error. (Funccius in Chronolog.)

Ver. 21. No man soweth] {See Trapp on "Mt 9:16"} {See Trapp on "Mt 9:17"}

Ver. 22. {See Trapp on "Mt 9:17"}

Ver. 23. {See Trapp on "Mt 12:1"}

Ver. 24. {See Trapp on "Mt 12:2"}

Ver. 25. Have ye never read?] Satis salse, q.d. Ignoratis adhuc, quod adeo notum et tritum. Miter ego vestram vel inscitiam, vel ignaviam. It is a shame for you, that you are yet so stupid or so stubborn.

Ver. 26. And to them that, &c.] Though meaner men than David.

Ver. 27. The sabbath was made for man] That is, for man’s safety and advantage. As he would be undone without it, he would grow wild, and forget God; so, if it stand in the way of his safety, it is not to be observed, as if an enemy then assault us, we may fight with him. Pompey could never have taken Jerusalem, but that the religious Jews refused to defend themselves on the sabbath; which when he observed, he then on that day most fiercely assaulted them, and took their city. (Dio Cassius.)

Ver. 28. Therefore the Son of man] This Lordship taking beginning in Christ, seems to be, from him, derived to all that are in Christ. As #Ps 8:4,5 cf. Heb 2:6,7. Whatever David speaks of man, is applied to Christ, and so is proper to the saints, by virtue of their union with Christ.

Is Lord also of the sabbath] And can dispense with it. The schoolmen say that God can dispense with the materiality of any precept in the decalogue, the three first excepted.

Chapter 3

Ver. 1. There was a man there, &c.] A fit object inciteth and should elicit our bounty. Where God sets us up an altar, we should be ready with our sacrifices, with such sacrifice "God is well pleased," #Heb 13:16.

Ver. 2. And they watched him] So carnal men do still watch and pry into professors and their conversation, εποπτευοντες, #1Pe 3:2, curiously observing what they may catch and carp at. But it is a brave thing to throttle envy, to stop an evil mouth, to deny them occasion to blaspheme, as Christ did; to lead convincing lives, as Bradford and Bucer did, whom neither their friends could sufficiently praise, nor their foes find anything to fasten on. (Acts and Mon.)

Ver. 3. Stand forth] That the miracle might be notified, and God the more glorified. It is a dishonour to a parent to hang his picture in a dark corner; so here, we should show forth the virtues of him who hath called us, #1Pe 2:9.

Ver. 4. To do good or to do evil] Not to do good, then, as there is opportunity, is to do evil. Qui non, cum potest, servat, occidit. Non faciendo nocens, sed patiendo fuit, it is said of the Emperor Claudius. Not robbing only, but the not relieving of the poor, was the rich man’s ruin, #Lu 16:19-23; passive wickedness is taxed in some of the churches, #Re 2:4,14,20 3:4,15,16.

To save life] Gr. ψυχην, soul, for man, and man for the body of man. So #Ps 16:10 "Thou wilt not leave my soul in the grave," that is, my body, as Piscator senseth it.

Ver. 5. With anger, being grieved] A sweet mixture of sinless passions, συλλυπουμενος, simul dolens. It is difficult to kindle and keep quick the fire of zeal without all smoke of sin.

Ver. 6. With the Herodians] Whom yet they hated in their hearts; but they can easily comport and comply to do Christ a mischief, as conceiving that Christ pertained to Herod’s jurisdiction.

Ver. 7. But Jesus withdrew himself] Tertullian condemneth flight in any case: {a} but Patres legendi cum venia. His scholar Cyprian was of another and better judgment. Magister non tenetur in omnibus.

{a} Lib. de fuga persecut.

Ver. 8. From beyond Jordan] περαν του ιορδανου. This country by Josephus is called Peraea, as Ultrajectum in Germany.

Ver. 9. Lest they should throng him] Gr. θλιβωσιν, afflict him, press, or pinch him, as they did a piece of his passion, #Mr 3:10.

Ver. 10. As many as had plagues] Gr. μαστιγας, stripes, scourgings. Whom the Lord loveth he chasteneth with lesser and lighter afflictions, and scourgeth every son, &c., with hard and heavy judgments, as plagues, banishments, persecutions. Oh, the bloody wales that God hath left on the back of his best children! #Heb 12:6. Non vulgares morbi sed saeviores, et inustulati, qui quasi clamitant de ira et poena divina.

Ver. 11. Thou art the Son, &c.] The matter is well amended since Satan’s first onset upon Christ. Then it was, If thou be the Son of God. The same power, when he listeth, can change the note of the tempter to us.

Ver. 12. {See Trapp on "Mt 12:16"}

Ver. 13. And calleth unto him whom he would] Nec volentis, nec volantis, sed Dei miserentis, as a nobleman, after Paul gave it for his motto. It is not in him that willeth, nor in him that runneth, though he run as fast as a bird can fly; but in God that showeth mercy.

Ver. 14. That they should be with him] As his household servants, more happy therein than those of Solomon. Christ hath many retainers, few fast and faithful servants that follow him in the regeneration. There are those that will wear his livery, but serve themselves.

Ver. 15. {See Trapp on "Mt 10:8"} Mallem obedire quam miracula facere, saith Luther. A man may do miracles in Christ’s name, and yet perish. But whoso calleth upon the name of the Lord shall be saved.

Ver. 16. And Simon he surnamed Peter] Not now, but after that famous confession of his, #Mt 16:16.

Ver. 17. Boanerges] Syr. Benai regeschi, filii fragoris. Nazianzen saith they were so called, δια το μεγαλοφωνον, for the volume of their voice. Farellus was famous for his loud speaking, when the envious monks rang the bells to drown his voice as he was preaching at Metis, ille contra ad ravim usque vocem intendit, nec vinci se a strepitu ullo passus est. (Melch. Adam.) But there may be a great deal of force in a low language. Basil was said to thunder in his preaching, lighten in his life. Jerome was called Fulmen Ecclesiasticum, thunder of the chucrh, Athanasius Magnes et Adamas, A loadstone for his sweetness, and an adamant for his stoutness. The apostles had fiery tongues, but yet cloven. Barnabas and Boanerges "the son of consolation and of thunder," make a good mixture. The good Samaritan pours in wine to search the sores and oil to supple them. Discretion must hold zeal by the heel, as Jacob did his brother; these two must be as the two lions that supported Solomon’s throne. He that hath them, may be a Moses for his meekness and a Phineas for his fervour. It was a good caution that Oecolampadius gave Farellus, Evangelizatum, non maledictum missus, et laudo zelum, modo non desideretur mansuetudo. Thou art sent, not to rail, but to reveal holy trust in meekness of wisdom.

Ver. 18. And Bartholomew] {See Trapp on "Mt 10:3"}

Ver. 19. And they went into the house] But could not rest in the house; for a demoniac was brought home to him, and the multitude met to hear; and Christ gratified them, with the neglect of himself, #Mt 12:22. Now to all his he saith, as Abimelech did to his soldiers, "What ye have seen me do, make haste and do as I have done," #Jud 9:48.

Ver. 20. They could not so much as eat bread] For when he was in the house to repose and refresh himself, they brought unto him a possessed person.

Ver. 21. They went out to lay hold on him] Some read, to lay hold on the multitude, as mad, because so eager and earnest, that they left not our Lord liberty for his necessary repose and repast. But if it be meant of Christ, his mother also may seem to have been in the common error, #Mr 3:31. She was not then without original sin (as the Franciscans would have it, and do therefore name Joachim and Anna kissing, by which kiss Anna conceived, say they, with the Virgin Mary), neither yet without actual sin, as here, #Joh 2:4. Sed si peccatrix, non deprecatrix: quae egebat, non agebat advocatum, saith an ancient.

Ver. 22. By the prince of devils, &c.] A devilish blasphemy, occasioned perhaps by the former calumny of his kinsmen. What advantages make our adversaries of our smaller differences! Every subdivision is a strong weapon in the hand of the contrary party.

Ver. 23. {See Trapp on "Mt 12:25"} {See Trapp on "Mt 12:26"}

Ver. 24. {See Trapp on "Mt 12:25"} {See Trapp on "Mt 12:26"}

Ver. 25. {See Trapp on "Mt 12:25"} {See Trapp on "Mt 12:26"}

Ver. 26. {See Trapp on "Mt 12:25"} {See Trapp on "Mt 12:26"}

Ver. 27. {See Trapp on "Mt 12:29"}

Ver. 28. {See Trapp on "Mt 12:31"} {See Trapp on "Mt 12:32"}

Ver. 29. Hath never forgiveness] And yet Bellarmine teacheth that the sin against the Holy Ghost may be forgiven (lib. 2, de Poenitentia, cap. 16). But it may be he was of their opinion that taught here in England in the reign of Henry III, that to question the pope’s sanctions was the sin against the Holy Ghost. (Daniel’s Hist. of England, p. 163.)

Ver. 30. Because they said] That sin unto death begins in apostasy, goes on in persecution, and ends in blasphemy.

Ver. 31. Then came his brethren] Here the Evangelist returneth to the history he had begun to set forth #Mr 3:21.

Ver. 32. {See Trapp on "Mt 12:47"} {See Trapp on "Mt 12:48"}

Ver. 33. Who is my mother, &c.] Bishop Ridley is likewise said to have been very kind to his kinsfolks, yet not bearing with them any otherwise than right would require. (Acts and Mon.)

Chapter 4

Ver. 1. And he began again, &c.] sc. The self-same day wherein he had that busy bout with the blasphemous Pharisees. {See Trapp on "Mt 13:1"}

Ver. 2. He taught them many things by parables] Ministers must likewise fetch comparisons from things most familiar and best known to their hearers, as the prophets from fishes when they have to deal with the Egyptians; from flocks and herds, when with the Arabians; from merchandise and navigation, when with the Tyrians and Sidonians, &c.; and as our Saviour from fishing, when he dealeth with fishers; from sowing, when with seedsmen, &c.

Ver. 3. Hearken, behold] Christ well knew the fickleness of men’s spirits, and how every small matter calls them off, when most earnestly set to hear. {See Trapp on "Mt 13:3"}

Ver. 4. {See Trapp on "Mt 13:3"}

Ver. 5. {See Trapp on "Mt 13:5"}

Ver. 6. {See Trapp on "Mt 13:5"}

Ver. 7. {See Trapp on "Mt 13:5"}

Ver. 8. Fruit that sprang up and increased] This is spoken in opposition to the thorny ground, where the thorns grow up together with the grain, and shaded it; whereas the good ground brings forth fruit increasing, and ascending: αναβαινοντα και αυξανοντα, and although it have many thorns, yet grace is superior to corruption, and keeps it under.

Ver. 9. He that hath ears, &c.] A form of speech to stir up attention; like the Athenian, Ακουσατε, ανδρες; and our Oyez, from the French. Our Saviour cried and said so, saith St Luke.

Ver. 10. And when he was alone] Or solitary. A well chosen season is a very great advantage.

Ver. 11. Unto them that are without] That are those who are in the Church, but not of the Church. She hath her hangers on, that are as wens or botches to the body.

Ver. 12. {See Trapp on "Mt 13:14"} {See Trapp on "Mt 13:15"} {See Trapp on "Mt 13:16"} {See Trapp on "Mt 13:17"}

Ver. 13. Know ye not this parable?] What a shame is that! Gross ignorance, under excellent means of knowledge, is a blushful sin.

And how then will ye know all parables?] Anaxagoras the philosopher found himself benighted, and complained, omnia esse circumfusa tenebris, that there was a general darkness upon men’s understandings. Empedocles angustas esse sensuum semitas dixit: Empedocles said that the pathways of the senses were too narrow. And Democritus, that the truth lay hidden in a pit that had no bottom. Melancthon was heard to say, that he did not believe that there was any one man to be found in all Germany that could rightly understand one whole page in Aristotle’s Organon. How nmch less can any one understand gospel mysteries, but by a supernatural light! The Romans thought they had victory tied to them; we have not the knowledge of divine truths tied to us, &c. But as the Romans dedicated a lake (the depth whereof was unknown) to Victory, so must we be wise to sobriety; and what we cannot comprehend of God’s revealed will, run to Christ, and he will teach us, but still cry, "Oh the depth!" #Ro 11:33.

Ver. 16. Immediately they receive it with gladness] As children run away with deserts. But the new birth is seldom without pain, and without a flux of mortification. Leap-Christians prove apostates.

Ver. 17. Immediately they are offended] They stumble at the cross, and fall backwards. These are prosperity proselytes, holy day servants, political professors, neuter passive Christians.

Ver. 21. Is a candle brought] Or lighted, q.d. Take the benefit of the light of the gospel, suffer it not to stand under a bed or bushel; for "there is nothing hid," viz. in our hearts, "but it shall be opened," viz. by the power of the word most plainly. Lex, lux, law, light, the word is a curious critique, #Heb 4:12.

Ver. 22. There is nothing hid, &c.] i.e. The prophets have delivered nothing darkly of me, which you must not make more manifest, and for that end you are enlightened, #Ro 16:15. See #Mt 10:26.

Ver. 23. {See Trapp on "Mr 4:9"}

Ver. 24. Take heed what you hear] As the husbandman is very curious in the choice of his seed.

With what measure you mete] i.e. As you mete to God in duty, so will God mete to you in mercy, #So 1:3.

Shall more be given] sc. If you bring with you a loan of your former hearings. He that hears as he ought, every time he hears he grows something more rich: he picks up the gospel’s pearls, and presents them to God the next time, that he may have more. The good soul cannot be without some daily comings in from Christ.

Ver. 25. For he that hath, to him shall be given] Grace grows by exercise, and impairs by idleness; as that side of the teeth which is least used in chewing, is apt to have more rheum {a} settle upon it. Though both arms grow, yet that which a man useth is the stronger and bigger: so is it in grace. God gives "grace for grace," and his righteousness is revealed from faith to faith; that is, from a less measure to a greater, #Joh 1:16 Ro 1:17. Whereas it is easy to observe an eclipse and decay of God’s gifts in them that use them not, till at last they may say with Zedekiah, "When went the Spirit of God from me?"

{a} Watery matter secreted by the mucous glands or membranes, such as collects in or drops from the nose, eyes, and mouth, etc., and which, when abnormal, was supposed to cause disease; hence, an excessive or morbid ‘defluxion’ of any kind. ŒD

Ver. 26. So is the kingdom of God] God sows and reaps in the Church, though none observes it, and hath his fruit in due season.

Ver. 27. And should sleep] Ministers must rest secure with the success of their endeavours, having diligently done their duties. The word may work many a year after; as they say of the elephant, that she brings not forth till thirteen years after she hath conceived.

Ver. 28. First the blade, then the ear] And the husbandman looks upon it with delight, in the hope of a harvest; so doth God take in good part our weak beginnings, while we strive to be better: his blessing is upon our very buds, #Isa 44:3. The first springs in the womb of grace are precious to him, #Eph 2:1.

Ver. 29. Because the harvest is come] After long looking for, #Jas 5:7. {See Trapp on "Jas 5:7"} "When will it once be?" saith God, #Jer 13:27.

Ver. 30. Whereunto shall we liken, &c.] The wisdom of God, the great Counsellor, seems to be at fault for a fit expression low enough for our slow apprehension.

Ver. 31. {See Trapp on "Mt 13:31"} {See Trapp on "Mt 13:32"}

Ver. 32. {See Trapp on "Mt 13:31"} {See Trapp on "Mt 13:32"}

Ver. 33. As they were able to hear] Not as he was able to have spoken: a minister must masticate his matter as nurses do their children’s meat, and speak to his hearers’ shallow capacities: or else he shall be a barbarian to them, and they to him. He is the best preacher, saith Luther, that preacheth commonly, trivially.

Ver. 34. He expounded] He read them the riddles, as it were, or untied the knots, επελυε. So, #Jud 7:15, we read of a dream, and the interpretation, or breaking of it. A metaphor from the breaking of a nut to get the kernel.

Ver. 35. {See Trapp on "Mt 13:53"}

Ver. 36. They took him] viz. Out of that part of the ship where he had taught, into another part more convenient, where he might rest. For he had preached all that day, till the evening, without taking either repast or repose, #Mr 4:1.

Ver. 37. {See Trapp on "Mt 8:24"} {See Trapp on "Mt 8:25"}

Ver. 38. Asleep on a pillow] Neither did the noise of the sea, nor the hurry of the seamen labouring for life, awake Christ, till his own time was come. Despair not, if help be not at hand at first, as we desire: but awake Christ, as here, and #Isa 51:9. God hath a mighty arm, but it may be asleep; the Church therefore cries three times in a verse, "Awake."

Ver. 39. Peace, be still] That is, have done quickly: so much the ingemination imports, #Ge 41:32.

Ver. 40. Why are ye so fearful?] Increpatio cum admiratione: as their "Master, carest thou not," &c., was interrogatio conquerentis et reprehendentis. But if Caesar in a tempest could bid the bargeman be of good cheer, for he carried over the fortune of Caesar, which could not miscarry; {a} how much more might those that were upon the same bottom with Christ, have been confident of a safe arrival!

How is it that ye have no faith?] A little they had, #Mt 8:26. But this unexercised was, to comfort, as good as no faith.

{a} Perge contra tempestatem: Caesarem fers, et fortunam Caesaris. Plut.

Ver. 41. {See Trapp on "Mt 8:27"}

Chapter 5

Ver. 1. {See Trapp on "Mt 8:28"}

Ver. 2. A man with an unclean spirit] Graece, εν πνευματι ακαθαρτω. In an unclean spirit, quod eum spiritus quasi inclusum teneret. (Beza.) So the flesh is called "the old man," as if it were the whole of a natural man; and the devil is said to "work effectually" in such, #Eph 2:2. {See Trapp on "Mr 1:23"}

Ver. 3. Who had his dwelling among the tombs] The burial places of the saints were anciently thought to have a kind of holiness in them. Hence grew that superstition of meeting and praying together at the saints’ sepulchres; and afterwards of praying for them, and to them. Which to foment, the devil usually haunted such places, there to play his pranks.

Ver. 4. {See Trapp on "Mt 8:28"}

Ver. 5. {See Trapp on "Mt 8:28"}

Ver. 6. {See Trapp on "Mt 8:28"}

Ver. 7. I adjure thee by God] Exemplum horrendum impudentiae sceleratorum spirituum, saith Beza. To adjure one is to take an oath of him for our own security. An oath is not rashly to be undertaken, but by a kind of necessity, when it is exacted. Hence the Hebrew Nishbang is a passive, and signifieth to be sworn, rather than to swear.

Ver. 8. For he said] Or, For he had said: and so had put him into a new hell, as it were,

“ Qui si non aliqua nocuisset mortuus esset.”

Ver. 9. My name is Legion] That is, a multitude. A legion was commonly among the Romans, saith Isidore, 6000 armed soldiers: 6666, saith Hesychius. So many devils were gotten in one poor man. Let us in him see what the best of us have deserved; and, since we have escaped, offer a passover each for himself.

Ver. 10. He would not send them away, &c.] Because, saith Cajetan, they have several regions where they most haunt, and do hurt; and are therefore loth to be put out of their old quarters.

Ver. 11. Nigh unto the mountains] All this country was full of hills ( intercursantibus montibus Galaad) and mountains of Gilead.

Ver. 12. {See Trapp on "Mt 8:31"}

Ver. 13. Jesus gave them leave] If Christ condescended to the devils, though to the loss of others, will he not hear us?

Into the sea] So that standing pool in Gadaris is called, which, Strabo saith, is of such a foul nature, that if beasts taste of it, they shed their hair, nails, hoofs, or horns.

Ver. 14. {See Trapp on "Mt 8:33"}

Ver. 15. {See Trapp on "Mt 8:33"}

Ver. 16. They come to Jesus] And, amazed with the miracle, they expostulate not an injury; but, acknowledging him Lord of all, they beg him to be gone, lest they should sustain further loss by him. The devil shall have his dwelling again in themselves rather than in their pigs (as the martyr Bradford phrased it): they will rather lose Christ than their porkers.

And in his right mind] Sanguis medici factus est medicina phrenetici. The surgeon’s blood was the sick man’s salve.

Ver. 17. And they began, &c.] {See Trapp on "Mt 8:34"}

Ver. 18. Prayed him that he might be with him] This poor man had tasted how good the Lord is, and desired therefore to abide with him; when his countrymen of Gadara had only seen his power, and were therefore glad to be rid of him.

Ver. 19. Tell how great things, &c.] This was all the fee Christ looked for for his cures. Words seem to be a slender and slight recompence; but Christ (saith Nazianzen) calleth himself the Word.

Ver. 20. Began to publish in Decapolis] A great mercy to them to have such a preacher sent among them. Bethsaida was denied this favour, #Mr 8:26.

Ver. 21. He was nigh unto the sea] Here, and now, it was that Levi made him a great feast; whereof see #Mr 2:15,16.

Ver. 22. {See Trapp "Mt 9:18"}

Ver. 23. {See Trapp on "Mt 9:18"}

Ver. 24. {See Trapp on "Mt 9:19"}

Ver. 25. And a certain woman] This history happened fitly, that Jairus might be confirmed, and the different degrees of faith in several saints the better discerned.

Ver. 26. And had spent all that she had] Physicians are many of them crumenimulgae, et sordida poscinummia. (Plaut.) They call their drugs δοσεις, gifts; yet we pay dear for them, besides that they sometimes give their patient a "decipe" for a "recipe," which made Chaucer say, Farewell, physic.

“ Iurisconsultorum idem status et Medicorum:

Damna quibus licito sunt aliena lucro,

Hi morbis aegrorum, agrorum litibus ill;

Dant Tatienter opem, dum potiantur opum.”

(Owen Epigr.)

Howbeit their greedy desire of money seldom prospereth with them.

“ Dicis te medicum, nos te plus esse fatemur;

Una tibi plus est littera quam medico.”

(Mendico sc.)

Ver. 27. {See Trapp on "Mt 14:10"}

Ver. 28. If I may but touch] {See Trapp on "Mt 9:21"}

Ver. 29. {See Trapp on "Mt 14:12"}

Ver. 30. That virtue had gone out of him] As heat goeth out of the sun into the air, water, earth, earthly bodies, and yet remains in the sun; so here. Salient; aquarum font; undas si tollas, nec exhauritur, nec extenuatur, sed dulcescit; scientia, etiam docendi officio, dulcedinem sentiat, non sentiat minutias. A fountain is not drawn dry, but cleared; so skill is not lost by communicating it to others, but increased.

Ver. 31. Rest a while] God would not have the strength of his people to be exhausted in his service, but that respect be had to the health of their bodies, as well as to the welfare of their souls. Therefore the priests of the law took their turns of serving in the order of their course, as Zacharias, #Lu 1:8. And the ministers of the gospel are allowed to drink a little wine for their health’s sake, as Timothy. Those that neglect, their bodies must reckon for it. #Col 2:23.

Ver. 32. And he looked round about] He confuted the rashness of his disciples, not with words, but looks. We may more fitly sometimes signify our dislike of sin by frowns than by speeches. As the north wind drives away rain, &c.

Ver. 33. Came and fell down] sc. Upon her knees, and at his knees, as suppliants used also to do among the heathens; who therefore consecrated the knees to mercy. Genua miseriae consignavit antiquitas. Γουνουμαι ς’ εγωγε. Hom.

Ver. 34. Daughter, thy faith, &c.] They that can shame themselves to honour Christ, shall receive much settlement and inward satisfaction.

Ver. 35. Thy daughter is dead] Christ commonly reserves his holy hand for a dead lift.

Ver. 36. Be not afraid, only believe] Faith quelleth and killeth distrustful fear; but awful dread it breedeth, feedeth, fostereth, and cherisheth.

Ver. 37. Save Peter, and James, and John] Still Andrew is excluded, though Peter’s brother, an apostle of equal standing, and a good man: yet he is not offended, but content to be accounted a loyal subject for the general, though he was no favourite in these particulars.

Ver. 38. {See Trapp on "Mt 9:23"} {See Trapp on "Mt 9:24"}

Ver. 39. {See Trapp on "Mt 9:23"} {See Trapp on "Mt 9:24"}

Ver. 40. {See Trapp on "Mt 9:24"}

Ver. 41. Tabitha cumi] The Syriac was then the vernacular or common tongue; for the Jews had lost their ancient language, in that seventy years’ continuance in Babylon.

Ver. 42. They were astonished with a great astonishment] Gr. εξεστησαν εκστασει μεγαλη. With an ecstasy of admiration: they were even carried out of themselves, vix sui compotes.

Ver. 43. That no man should know it] Lest he should be too soon known and acknowledged by the people. But when he knew that he was shortly to die, he openly restored to life Lazarus, and the widow’s son. Everything is beautiful in its season.

Chapter 6

Ver. 1. {See Trapp on "Mt 13:54"}

Ver. 2. {See Trapp on "Mt 13:54"}

Ver. 3. Is not this the carpenter?] τεκτων. Not the smith, as Hilary and Ambrose render it. Christ made yokes and ploughs, saith Justin Martyr. And hence in his preaching he drew similitudes from the yoke, #Mt 11:29 Lu 9:62, saith a Lapide. {See Trapp on "Mt 13:55"}

Ver. 4. See #Mt 13:57 Joh 4:44

Ver. 5. He could do there no mighty work] He could not, because he would not. Note here the venomous nature of infidelity, that transfuseth, as it were, a dead palsy into the hands of omnipotence, disabling Christ, in a sort, to do such a man good. Christ by his absolute power can do all things: by his actual power he can do no more than he will do.

Ver. 6. And he marvelled] Unbelief must needs be a monstrous sin, that puts Christ to the marvel.

Ver. 7. By two and two] Both for more authority, and for mutual comfort. Two are better than one, #Ec 4:9. {See Trapp on "Ec 4:9"} {See Trapp on "Mt 10:1"} {See Trapp on "Mt 10:2"}

Ver. 8. Save a staff] Such a one as may ease and relieve you, not such as may cumber and hinder you, #Mt 10:10. So that seeming contradiction is assoiled.

No money in your purses] Gr. No brass, χαλκον, in your belts. The most usual material of money among the Roman princes was seldom gold or silver, most times brass, sometimes leather. Corium forma publica percussum, as Seneca hath it. The like is said to have been used here in England, in the times of the Barons’ Wars. And why not? since opinion sets the price upon these outward good things; and anno 1574, the Hollanders, then being in their extremities, made money of pasteboard.

Ver. 9. {See Trapp on "Mt 10:9"} {See Trapp on "Mt 10:10"}

Ver. 10. {See Trapp on "Mt 10:11"}

Ver. 11. {See Trapp on "Mt 10:14"}

Ver. 12. That they should repent] This must be done; or men are utterly undone, Aut poenitendum aut pereundum. Hence repentance is so pressed and preached in both Testaments, #Ex 23:20 cf. 33.2-4. Immediately after God had given the Law by the rules of threats whereof God the Father was to proceed (saith one), and after they had transgressed it, he could not go along with them, for he should destroy them: but his Angel, that is, Christ, he would send with them; who also would destroy them, if they turned not and repented according to the rules of his Law, the Gospel.

Ver. 13. And anointed with oil many, &c.] By the misunderstanding of this text, and that #Jas 5:14, Pro pastoribus habuit Ecclesia unguentarios, et pigmentarios; qui hoc praetextu miseras oviculas non tantum ungerent, sed etiam emungerent. {a} This oil in the text was used, not as a medicine, but as a sign and symbol of that power of miraculous healing.

{a} Bezae Confess.

Ver. 14. For his name was spread] By miracles, as by wings the gospel quickly spread far and near. Eusebius saith that the gospel spread at first through the world like a sunbeam. {a} When Luther first stirred, it was carried through the Christian world as on angels’ wings. This was that miracle, which we, in these last times, are to look for.

{a} αθροως οια τις ηλιου βολη.

Ver. 15. Or as one of the prophets] Luke hath it, "One of the old prophets is risen again." Some great changes they looked for, now that the Messiah was expected, according to #Hag 2:7.

Ver. 16. {See Trapp on "Mt 14:2"} {See Trapp on "Mt 14:3"}

Ver. 17. {See Trapp on "Mt 14:2"} {See Trapp on "Mt 14:3"}

Ver. 18. {See Trapp on "Mt 14:3"} {See Trapp on "Mt 14:4"}

Ver. 19. Herodias had a quarrel against him] Gr. ενειχεν αυτω, hung over him, as highly displeased at him, and waiting an occasion to be even with him. Veritas odium parit, they that follow truth close at heels, may have their teeth struck out, though she be a good mistress. Tange montes et fumigabunt. As wild beasts cannot endure fire, so neither can carnal hearts fervency and plain dealing. Poor Zegedine suffered many years’ captivity in misery and irons by the Turk, for one word in a sermon, which distasted a woman, without the least cause. Melch. Adanl. in Vita.

Ver. 20. For Herod feared John] Holiness is majestic. "Holy and reverend is God’s name," #Ps 111:9; therefore reverend, because holy. He honoureth his saints in the consciences of their greatest enemies.

He did many things] Or, as some copies have it, πολλα ηπορει, multum haesitabat, "He doubted in many things"; he was often set at a stand, and knew not how to ward off the dry blows of the word, nor which way to look, it came so close to him.

Ver. 21. Made a supper] The ancients took a light dinner usually, and therefore called it prandium quasi perendium: at supper they feasted more freely, and therefore called it Δειπνον παρα το δειν παυειν, because then their day’s work was done.

Ver. 22. Came in and danced] With immodest gesticulations and trippings on the toe, wherewith the old fornicator was so inflamed, that he swore she should have anything of him. ωρχησατο, tripudiabat Baccharum more.

Ver. 23. To the half of my kingdom] What was his whole kingdom to the life of that precious man, of whom the world was not worthy? Shortly after he was turned out of his kingdom, and (it is to be feared) out of God’s too.

Ver. 24. And she went forth] The men and women dined not together. In Barbary, ‘tis death for any man to see one of the Zeriff’s concubines.

Ver. 25. {See Trapp on "Mt 14:8"}

Ver. 26. And for their sakes that sat with him] Sic plerique, malum iter ingressi, post cum se errare resciscant, non desciscunt tamen, ne leves videantur: sui dicti domini, ut dicunt, esse volunt. (Cartwright.) Some, rather than be worse than their words, will violate their consciences.

Ver. 27. {See Trapp on "Mt 14:10"}

Ver. 28. {See Trapp on "Mt 14:11"}

Ver. 29. {See Trapp on "Mt 14:12"}

Ver. 30. And the apostles gathered themselves to Jesus] As the chickens, frightened by the kite, hover and cover under the hen’s wing, that had before lain dusting themselves in the sunshine. So the disciples, terrified perhaps with the tidings of John’s death, run to Christ for shelter, συναγονται, under the shadow of the Almighty, #Ps 91:1. Fides est quae te pullastrum, Christum gallinam facit, ut sub pennis eius speres; nam salus in pennis eius, saith Luther. It is faith that maketh thee the chicken, Christ the hen, that thou mayest hope for help under his wings.

Ver. 31. Rest a while] God would not have the strength of his people to be exhausted in his service, but that respect be had to the health of their bodies, as well as to the welfare of their souls. Therefore the priests of the law took their turns of serving in the order of their course, as Zacharias, #Lu 1:8. And the ministers of the gospel are allowed to drink a little wine for their health’s sake, as Timothy. Those that neglect, their bodies must reckon for it. #Col 2:23.

Ver. 32. {See Trapp on "Mt 14:13"}

Ver. 33. Ran afoot thither] That is, they came thither by land, not by sea. Κατα θαλασσαν και πεζη ubique opponuntur. (Scultet.) Whether on foot or on horseback, for many of them were not able to foot it, as being weak, lame, maimed, &c.

Ver. 34. They were as sheep, &c.] They were all slaves to the Romans, and many of them lame and diseased, but nothing troubled Christ so much as this, that they lacked pastors and teachers. They that are without a teaching priest are said to be without God in the world, #2Ch 15:3.

Ver. 35. And when the day was now far spent] Beza renders it, Cum iam multus dies esset. Our forefathers had a saying,

The summer’s day is never so long,

But at length ‘twill ring to even song.

Ver. 36. {See Trapp on "Mt 14:15"}

Ver. 37. Shall we go and buy, &c.] q.d. Yes, a likely matter surely; where’s your money? have we 200 pence to cater for such a company? It is interrogatio cum admiratione, atque adeo cum ironia quadam coniuncta, saith Beza. A question not without a jeer.

Ver. 38. {See Trapp on "Mt 14:17"} {See Trapp on "Joh 6:8"} {See Trapp on "Joh 6:9"}

Ver. 39. {See Trapp on "Mt 14:17"} {See Trapp on "Joh 6:8"} {See Trapp on "Joh 6:9"}

Ver. 40. Sat down in ranks] Gr. ranks, ranks, that is, rank by rank, {a} as rows or borders of beds in a garden. Ordinatim res in Ecclesia faciendae. Church work is to be done decently, and in order.

{a} πρασιαι πρασιαι, Hebraismus, ut #Ex 8:14.

Ver. 41. {See Trapp on "Mt 14:20"} {See Trapp on "Joh 6:12"} {See Trapp on "Joh 6:13"} {See Trapp on "Joh 6:14"}

Ver. 42. {See Trapp on "Mt 14:20"} {See Trapp on "Joh 6:12"} {See Trapp on "Joh 6:13"} {See Trapp on "Joh 6:14"}

Ver. 43. {See Trapp on "Mt 14:20"} {See Trapp on "Joh 6:12"} {See Trapp on "Joh 6:13"} {See Trapp on "Joh 6:14"}

Ver. 44. {See Trapp on "Mt 14:20"} {See Trapp on "Joh 6:12"} {See Trapp on "Joh 6:13"} {See Trapp on "Joh 6:14"}

Ver. 45. {See Trapp on "Mt 14:20"} {See Trapp on "Joh 6:12"} {See Trapp on "Joh 6:13"} {See Trapp on "Joh 6:14"}

Ver. 46. And when they had sent them away] viz. the people, #Mr 6:45, and that with tokens of singular good will, as the Greek word αποταξαμενος signifies, and so is used #Lu 9:61 Ac 18:21.

Ver. 47. {See Trapp on "Mt 14:23"} {See Trapp on "Joh 6:18"} {See Trapp on "Joh 6:19"}

Ver. 48. Would have passed by them] Either the more to try them, or rather to spare them, because he foresaw they would be further frightened else.

Ver. 49. A spirit] Gr. a phantom, or apparition, φαντασμα.

Ver. 50. It is I?] with an emphasis; q.d. It is I; not a spirit. A concise kind of speech, importing his haste to comfort them. He comes "leaping over the mountains of Bether," all lets and impediments, #So 2:17.

Chapter 7

Ver. 1. {See Trapp on "Mt 15:1"}

Ver. 2. With defiled] Gr. with common hands, κοιναις χερσι. Common and defiled is one and the same in Greek and other languages; to show that those that come to holy things with common affections and carriages, profane them.

They found fault] εμεμψαντο. They mumped at it, as we say; they dispraised, accused, complained. Vituperant homines quam collaudant promptius, saith one: another being demanded, what was the easiest thing in the world? answered, to find fault with another. Μωμεισθαι ραον η μιμεισθαι, saith a third; it is easier to find a fault, than to mend it.

Ver. 3. Except they wash their hands oft] Or up to the elbow, or with utmost diligence, sedulo et accurate. (Syr.) The Pharisees deemed it as great a sin to eat with unwashen hands, as to commit fornication. {a} Do not our modern Pharisees the Papists as much? Fornication is a money matter with them; but to eat an egg in Lent, or the like, a deadly sin. You may see them sometimes in Italy go along the streets with a great rope about their necks, as if they were dropped down from the gallows. And sometimes they wear a sausage or a swines’ pudding in place of a silver or gold chain. Is not this sufficient to deserve heaven by?

{a} Godwin’s Antiq. Heb.

Ver. 4. Washing of cups] βαπτισμους, baptisms. The Pharisees were great washers of the outside. Whence Justin Martyr calls them Baptists, by a peculiar epithet.

Ver. 5. {See Trapp on "Mt 15:2"} {See Trapp on "Mt 15:3"}

Ver. 6. {See Trapp on "Mt 15:2"} {See Trapp on "Mt 15:3"}

Ver. 7. In vain do they worship me] Since they do lose their labour, and worse; for they commit sin. Displeasing service is double dishonour.

Ver. 8. Ye hold the tradition of men] κρατειτε, With tooth and nail ye hold it, Mordicus retinetis, as if on that hinge hung all your happiness.

Ver. 9. Full well ye reject] q.d. It is finely done of you, is it not? καλως. Sane, Bene. Ironice; ye are wise men therewhile. This was check to their masterships. Sapientes sapienter in infernum descendent, saith a father. The world’s wizards have not wit enough to escape hell.

Ver. 10. Moses said] Matthew hath it, God commanded, saying. Holy men spake of old as they were acted by the Holy Ghost, #2Pe 1:21.

Ver. 11. It is Corban] i.e. Consecrated, and cast into the treasury; therefore look for no duty from me. This is the Jews’ solemn oath, in this case.

Ver. 12. Ye suffer him] i.e. Ye license him to deny his parents any further help.

Ver. 13. {See Trapp on "Mt 15:6"}

Ver. 14. Called all the people] For he saw there was no good to be done upon the Pharisees, and that he did but wash a tilestone, or a blackamoor; he turns him therefore to the common sort. Pearls must not be cast to pigs.

Ver. 15. {See Trapp on "Mt 15:11"}

Ver. 16. {See Trapp on "Mt 15:11"}

Ver. 17. His disciples asked him] St Matthew saith, "Peter asked him"; but then it was in the name of all the rest, and therefore they are all blamed for their ignorance.

Ver. 18. Are ye so without understanding also?] What, no wiser at 17 years of age than ye were at seven? as rude and unskilful in the sixth year of your apprenticeship, as at the first onset? God requireth and expecteth a proportion of knowledge according to the means we have had, the time we have enjoyed them, the capacities and natural abilities that he had given us, and according to the places and stations wherein he hath set us to do him service. If the leaders of God’s people cause them to err, how should those that are led by them do otherwise than be destroyed? Hence this sharp reprehension.

Ver. 19. And goeth out into the draught] Or into the long and lowermost gut, as physicians use the word, αφεδρων: and as it is, #1Sa 5:9,12. Robert Smith, martyr, made one of Bonner’s doctors that examined him, say, that his God must needs enter into the belly, and so fall into the draught. To which he answered, What derogation was it to Christ, when the Jews spit in his face? If the Jews (said Smith) being his enemies did but spit in his face, and we being his friends throw him into the draught, which of us deserveth the greater damnation? (Acts and Mon)

Purging all meats] That is, leaving (by this separation) the nourishment of the body clear from the dregs.

Ver. 20. That defileth the man] Far worse than any out-house. Sin is the devil’s excrement.

Ver. 21. Evil thoughts, adulteries, &c.] Even all sorts of sins against both the tables of the law, as is well observed by Grotius in loc. Here is pride and folly against the first commandment; blasphemy against the second and third; of sins against the fifth commandment he had spoken before; and here are murders against the sixth; adultery and fornication against the seventh; thefts and covetousness against the eighth; guilt against the ninth; evil thoughts against the tenth. See what a foul fountain, what a seminary of sin, man’s heart is. If his tongue be not a city, or a country, but a world of wickedness, #Jas 3:6, what then is the heart!

Ver. 22. An evil eye] Envious, and rejoicing at the miseries of others, which is the property of Edomites, abjects, witches, and devils. Those that are bewitched are said to be overlooked, sc. with an evil and malicious eye. Nescio quis teneros, &c. βασκαινω, fascino, i. q. φαεσι, καινω.

Ver. 23. All these evil things] Should God but break open that sink of sin that is within us, we should never endure the stench, but rid ourselves out of the world, as Judas, Ahithophel, &c.

Ver. 24. Would have no man know, &c.] There were therefore two wills in Christ: the one whereof rightly willed that which the other justly and wisely nilled.

But he could not be hid] He is a God that hides himself, #Isa 8:17; we must fetch him out of his retiring room by our fervent prayers.

Ver. 25. For a certain woman] Of a heroical faith, felt her want of Christ, and laid out for him.

Ver. 26. A Greek] i.e. a Gentile, as #Ro 2:9, profane by profession; a Canaanite, St Matthew saith she was: confer #Zec 14:21.

Ver. 27. To cast it unto dogs] τοις κυναριοις, unto whelps, for more contempt’ sake, as Beza noteth. The pope made Dandalus, the Venetian ambassador, to come before him, tied in iron chains, and to wallow under his table with dogs, while his Holiness sat at supper. Unde ei canis cognomentum apud suos, saith Revius. He was ever after called the dog ambassador.

Ver. 28. Yes, Lord] {See Trapp on "Mt 15:27"}

Ver. 31. Of Decapolis] A little country consisting of ten cities. See Plin. lib. iii. cap. 18.

Ver. 32. One that was deaf] None of the evangelists have this story but only Saint Mark.

Ver. 33. And he took him aside, &c.] Though these men’s faith was but weak, yet he yieldeth unto them at the first word, who held off the Syrophenician before, to the third petition; he knew the strength of her faith. The skilful armourer trieth not an ordinary piece of arms with musket shot. The wise lapidist brings not his softer stones to the stithy. The good husbandman turns not the wheel upon his cummin, nor his flail upon his vetches. For his God doth better instruct him, #Isa 28:26,29.

Ver. 34. He sighed] As if himself had felt and fainted under the same burden; so the word εστεναξε signifieth. And he was so much the more sensible, as well weighing the cause.

Ver. 35. His ears were opened] So are the ears of all that belong to Christ, and their tongues loosed to his praise, which before were bound by Satan. Oh, pray that God would make the bore of our ears as wide as may be, and teach us that "pure language," #Zep 3:9, that our tongues may run "as the pen of a ready writer," #Ps 45:1.

Ver. 36. So much the more] Eo magis praefulgebat utique quia non visebatur, as Tacitus saith of Brutus; the more he sought to secrete himself the more he was noticed.

Ver. 37. He hath done all things well] Praise we him much more for his spiritual cures, of like kind, upon ourselves and others.

Chapter 8

Ver. 1. The multitude being very great] Yet not so great as the five thousand before fed with fewer loaves and more leavings. To teach us, that God’s blessing, and not the quantity of meat, feeds and satisfies.

Ver. 2. I have compassion, &c.] {See Trapp on "Mt 15:32"} {See Trapp on "Mt 15:33"} {See Trapp on "Mt 15:34"}

Ver. 3. They will faint] εκλυθησονται, "their sinews will be loosened," as it useth to fare with men in fainting fits. Physicians sometimes let blood usque ad deliquium animae; so doth God, as he did David often. {See Trapp on "Mt 15:32"}

Ver. 4. With bread] That is, with the coarsest fare. Horatius opponit panem libis et placentis, lib. i. ep. 10. Bread is used for homely provision.

Ver. 5. {See Trapp on "Mt 15:34"}

Ver. 6. {See Trapp on "Mt 15:35"}

Ver. 7. {See Trapp on "Mt 15:36"}

Ver. 8. {See Trapp on "Mt 15:37"}

Ver. 9. {See Trapp on "Mt 15:38"}

Ver. 10. {See Trapp on "Mt 15:39"}

Ver. 11. {See Trapp on "Mt 16:1"}

Ver. 12. And he sighed deeply] His heart was straitened (as the word αναστεναξας signifies) and would have burst, but for a vent.

“ Expletur lachrymis egeriturque dolor.”

So those marked mourners sighed and cried for others, who were altogether insensible of their own miseries, #Eze 9:4. So Habakkuk trembled and quivered for the Chaldeans’ calamities, #Hab 3:16.

Ver. 13. And he left them] {See Trapp on "Mt 16:13"}

Ver. 15. Of the leaven of Herod] Of the Sadducees, saith Matthew; to the which sect some conceive that Herod had now joined himself, the better to still the noise of his conscience by making himself believe there was no judgment to come.

Ver. 16. {See Trapp on "Mt 16:7"}

Ver. 17. Perceive ye not yet] Christ reckons upon our time, and looks for improvement of our talents.

Ver. 18. Do ye mot remember] All is lost that is not well laid up in this pot of manna, the sanctified memory, #1Co 15:2.

Ver. 19. {See Trapp on "Mt 16:9"} {See Trapp on "Mt 16:10"}

Ver. 20. {See Trapp on "Mt 16:9"} {See Trapp on "Mt 16:10"}

Ver. 21. How is it that ye do not understand?] It is very ill taken when we improve not experiments. Of all things God can least abide to be forgotten.

Ver. 22. And they bring a blind man unto him] This is another of those miracles mentioned by St Mark only. See #Mr 7:32.

Ver. 23. He took the blind man by the hand] He could have delivered him to his friends, to lead him; but he did it himself, as holding it an honour, a pleasure, to do men in misery any office of courtesy.

And led him out of the town] Either that the miracle he wrought might be the less noticed, or as holding the inhabitants unworthy to behold it. All Israel might see Moses go towards the rock of Rephidim; none but the elders might see him strike it. Their unbelief made them unworthy this privilege; so might their unthankfulness the men of Bethsaida. Woe to thee, Bethsaida! It is no small favour of God to make us witnesses of his great works.

Ver. 24. I see men as trees, walking] This was done, saith an expositor, to the end that Christ’s power might be the more distinctly known; as also to instruct men in their degrees and progresses of spiritual illumination, to give God the glory wholly, both for the beginning and for the accomplishment. He is author and finisher of our faith, #Heb 12:2.

Ver. 25. He saw every man clearly] τηλαυγως, Procul et dilucide, longe lateque. When we come to heaven, we shall see as we are seen, who now see but as in a glass obscurely, as old men do through spectacles, #1Co 13:12.

Ver. 26. Neither go into the town] Christ would not vouchsafe such an ungrateful people the benefit of one more preacher, though never so mean. This was a greater judgment upon them than if he had turned some other way that arm of the sea that brought so much wealth into their town.

Ver. 27. {See Trapp on "Mt 16:13"}

Ver. 28. {See Trapp on "Mt 16:13"}

Ver. 29. Thou art the Christ] This was much in few. Here is not Thou art Peter, and upon this rock, &c. Which if either St Mark or St Peter had esteemed (as Papists now do) the foundation of the Christian Church, it had not been here omitted (as Beza well observeth), since it goes for current among the ancients, that St Mark wrote this Gospel at St Peter’s mouth.

Ver. 30. {See Trapp on "Mt 16:20"}

Ver. 31. And after three days] That is, within three days, or on the third day.

Ver. 32. {See Trapp on "Mt 16:22"} {See Trapp on "Mt 16:23"}

Ver. 33. {See Trapp on "Mt 16:22"} {See Trapp on "Mt 16:23"}

Ver. 34. Whosoever will come after me] {See Trapp on "Mt 10:38"} {See Trapp on "Mt 16:24"}

Let him deny himself] Christianity (saith one) is perpetua naturae violentia, a continual crossing of corrupt nature.

Take up his cross] It is but a delicacy that men dream of to divide Christ and his cross. Every Christian must be a Crucian, said Luther, and do somewhat more than those monks that made themselves wooden crosses, and carried them on their backs continually, making all the world laugh at them.

Ver. 35. For whosoever will save his life] As that revolting priest, host to Philbert Hamlin, martyr, slain by his enemy upon a private quarrel. As those Angrognians that yielded to the Papists that came against them, and were more cruelly handled by them than their neighbours they continued constant in the truth. As Denton, the smith of Wells, in Cambridgeshire, that could not burn for Christ, and was afterwards burned in his own house, As West, that was chaplain to Bishop Ridley, who, refusing to die for Christ’s cause with his master, said mass against his conscience, and soon after pined away for sorrow. If I shrink from God’s truth (said Doctor Taylor, martyr), I am sure of another manner of death than had Judge Hales, who being drawn, for fear of death, to do things against his conscience, did afterwards drown himself. (Acts and Mon.)

Ver. 36. For what shall it profit a man] And yet many do as Shimei, that, to seek his servants, lost himself. And as Jonah, that was content to be cast into the sea, that the ship with her lading might come safe to shore.

Ver. 37. Or, what shall a man give?] {See Trapp on "Mt 16:26"}

Ver. 38. In this adulterous and sinful, &c.] The worse the times are the better we should be. Stars are most needed in a dark night. We may as well, saith Zuinglius, Ad aram Iovis aut Veneris adorare, ac sub Antichristo fidem occultare. Antichrist’s limbs have their mark in their hand, which they may show or hide at pleasure; but Christ’s members have their marks in their foreheads only. David’s parents and brethren came down to him to the cave of Adullam, though to their great danger, #1Sa 22:1. Onesiphorus was not ashamed of Paul’s chain at Rome, #2Ti 1:16.

When he cometh in the glory] David going against Goliath, took only his sling, and a few stones; but when against Nabal, he marched better appointed. So Christ came at first in a mean condition; but when he comes again to judgment, he shall march furiously, attended with troops of saints and angels.

Chapter 9

Ver. 1. Shall not taste of death] Saints only taste of death; sinners are swallowed up of it, they are "killed with death," #Re 2:23. Whereas the righteous do mori vitaliter; death is to them neither total nor perpetual, #Ro 8:10,11.

Ver. 2. {See Trapp on "Mt 17:1"}

Ver. 3. Became shining] στιλβοντα, glistering and sparkling as stars, which twinkle and beckon to us as it were to remember their and our Creator.

Ver. 4. {See Trapp on "Mt 17:3"}

Ver. 5. {See Trapp on "Mt 17:4"}

Ver. 6. {See Trapp on "Mt 17:6"}

They were sore afraid] εκφοβοι. And even ready to run away, as unworthy, #De 9:19.

Ver. 7. {See Trapp on "Mt 17:5"}

Ver. 8. {See Trapp on "Mt 17:8"}

Ver. 9. {See Trapp on "Mt 17:9"}

Ver. 10. And they kept that saying] With much ado they kept it (as the word εκρατησαν imports), for the rest of the disciples were very inquisitive, likely, what was said and done in the mount. A friend that can both keep counsel and give counsel is worth his weight in gold.

Ver. 11. {See Trapp on "Mt 17:10"}

Ver. 12. Set at nought] Vilified and nullified mean ουτιδανος, or one that had nothing in him, εξουθενωθη. Vermis sum et non homo, I am a worm, and no man, saith the Psalmist in the person of Christ.

Ver. 13. {See Trapp on "Mt 17:12"} {See Trapp on "Mt 17:13"}

Ver. 14. {See Trapp on "Mt 17:14"}

And the scribes questioning with them] Purposely to put them to shame in their Master’s absence: Marcian the heretic, for his arroding the good names of others, was called Mus Ponticus. (Tertull.) And Epiphanius fitly resembleth heretics to moles, who do all their mischief by working underground. But if once they be above ground, they are weak and contemptible creatures.

Ver. 14. {See Trapp on "Mt 17:14"}

And the scribes questioning with them] Purposely to put them to shame in their Master’s absence: Marcian the heretic, for his arroding the good names of others, was called Mus Ponticus. (Tertull.) And Epiphanius fitly resembleth heretics to moles, who do all their mischief by working underground. But if once they be above ground, they are weak and contemptible creatures.

Ver. 15. Were greatly amazed] To see him come in so opportunely, in the very nick, which is his usual time. {See Trapp on "Mt 17:14"}

Ver. 18. Teareth him] "Teareth him as dogs do": so the Greek word ρησσει signifieth, #Mt 7:6.

Ver. 19. Bring him unto me] Thus man’s perverseness doth not interrupt the course of Christ’s goodness.

Ver. 20. The spirit tare him] Thus things often go backward ere they come forward; as the corn grows downward before it comes upward. Duplicantur lateres, venit Moses. This child had never such a sore fit, as now that he was to be cured. See #Mr 9:26.

Ver. 21. Of a child] παιδιοθεν. Neither yet is there any injustice with God, that little ones thus suffer: they are not innocents, but "estranged from the womb, they go astray as soon as they be born," #Ps 58:3; the first sheet or blanket wherein they are covered is woven of sin, shame, blood, and filth, #Eze 16:4,6. Infants have sin, though unable to act it; as Paul’s viper, stiff with cold, might be handled without harm, yet was no less venomous. But no sooner can they do anything, but they are evil doing, Ut urtica statim urit, et cancri retrocedunt, et echinus asper est, as young nettles will sting, young crab fish go backward, and as the young urchin is rough, &c.

Ver. 22. It hath cast him into the fire, &c.] So doth blind zeal deal by them in whom it is.

Ver. 23. All things are possible, &c.] Questionless (saith a reverend man, Mr. S. Ward) justifying faith is not beneath miraculous in the sphere of its own activity, and where it hath warrant of God’s word. The prayer of faith is after a sort omnipotent, saith Luther.

But if thou canst do anything] This woeful father had no further patience to parley; but through weakness of faith, and strength of affection to his distressed child, breaks off his tale, and begs present help. "He that believeth, maketh not haste," #Isa 28:16.

Ver. 24. I believe] This act of his in putting forth his faith to believe as he could, was the way to believe as he would.

Help thou mine unbelief] That is, my weak faith, which he counteth no better than unbelief; howbeit, God counts the preparation of the heart to believe, faith, as in those Samaritans, #Joh 4:39-42. Dr Cruger cried out on his death bed, Credo languida fide, sed tamen fide. Much faith will yield unto us here our heaven; and any faith, if true, will yield us heaven hereafter. Selnever Paedagog.

Ver. 25. I charge thee] Cum emphasi dictum et magna authoritate, saith one, when the Lion of the tribe of Judah roar on this wise, devils run and wriggle into their holes, as worms use to do in time of thunder.

Ver. 26. And rent him sore] The nearer any is to help and comfort, the more Satan roareth and rageth.

Ver. 27. But Jesus took him by the hand] Christ ever reserveth his holy hand for a deadlift.

Ver. 28. See #Mt 17:19,20,21. The history of the dispossession of the devil out of many persons together in a room in Lancashire, at the prayer of some godly ministers, is very famous. Read the book and judge. These ministers (being Nonconformists) were questioned for it in the High Commission Court, as if it had been a device to strengthen the credit of their cause. Saint’s Everl. Rest.

Ver. 29. But by prayer and fasting] The cause why they could not cure the child, was unbelief; the cure of unbelief is sought and wrought by fasting and prayer.

Ver. 30. And they departed thence] Clam et celeriter, privily and hastily, as the Greek παρεπορευαντο imports; and why they did so, see #Lu 9:53.

Ver. 31. For he taught his disciples and said] i.e. He said it often, that they might remember it once; which they had no mind to do, #Lu 9:43.

Ver. 32. They understood not that saying] They could not conceive that the Saviour of the world should suffer as a malefactor.

Ver. 33. And being in the house] sc. That he had hired there, {See Trapp on "Mt 18:1"}

Ver. 34. Who should be the greatest] viz. In Christ’s earthly kingdom, in the which they vainly dreamt of a distribution of honours and offices, as once in the days of David and Solomon.

Ver. 35. He sat down] Tanquam serii quicquam traditurus: the teacher sat, the learners lay at his feet. {See Trapp on "Mt 5:2"}

Ver. 36. {See Trapp on "Mt 18:2"} {See Trapp on "Mt 18:3"}

Ver. 37. Receiveth not me] Non removet sed corrigit, saith Erasmus. He receiveth not me only, but him that sent me.

Ver. 38. And John answered him] John was soon sated with that sad discourse of our Saviour, and begins a relation of another business, little to the purpose.

Ver. 39. Forbid him not] It is probable that this man would not forbear, unless Christ himself should forbid him; which here he refuseth to do, and shows reason for it.

Ver. 40. Is on our part] Is to be esteemed among such as favour me in this furious age.

Ver. 41. For whosoever shall give, &c.] Much more he that shall cast out devils in my name, and out of love to me.

Ver. 42. {See Trapp on "Mt 18:6"}

He shall not rose his reward] For his cup of cold water he shall have a torrent of pleasure. If therefore ye will be wise merchants, happy usurers, part with that which ye cannot keep, that ye may gain that which ye cannot lose.

Ver. 43. It is better for thee to enter] The Trojans, after long debate, concluded it better to part with Helen, though a lady of incomparable beauty, than by retaining her longer, to venture their utter wreck and ruin.

Αλλα και ως τοιηπερ εους εν νηυσι νεεσθω, say they. (Hom. Iliad.) Did we but forethink what sin will cost us, we dare not but be innocent.

Ver. 44. Where their worm] As out of the corruption of our bodies worms breed, which consume the flesh; so out of the corruption of our souls this never dying worm. This worm (say divines) is only a continual remorse and furious reflection of the soul upon its own wilful folly, and now woeful misery. Oh, consider this before thy friends be scrambling for thy goods, worms for thy body, devils for thy soul. Go not dancing to hell in thy bolts, rejoice not in thy bondage, as many do; to whom the preaching of hell is but as the painting of a toad, which men can look on and handle without fear.

Never dieth, and the fire is not quenched] O quam diuturua et immensa est eternitas! Oh how long and enormous is eternity, said the devil once. {a} A child with a spoon may sooner empty the sea than the damned accomplish their misery. A river of brimstone is not consumed by burning.

{a} Manlii loc. com.

Ver. 45. It is better for thee] καλον εστι. It is a goodly thing to go, though maimed, to heaven.

To be cast into hell, where the fire] About the year 1152, King Louis of France cast the pope’s bulls (whereby he required all fruits of vacancies of all cathedral churches in France) into the fire; saying, he had rather the pope’s bulls should rest in the fire, than his own soul should fry in hell. (Speed’s Hist.)

Ver. 46. Where their worm dieth not] i.e. Where there is eternity of extremity. Of all outward torments none more insufferable than that by fire; as of all inward, none like that of having worms ever grubbing and gnawing upon the entrails. Add hereunto, that worms and fire use to make an end of other things; not so here. The fire fails not, as did that fire in the valley of Hinnom, wherein the dead carcases were burnt without Jerusalem, #Jer 19:6 The worm dies not, as do those worms that swarm in sepulchres. Oh, the terrors and torments, the fathomless perdition, the remediless misery into which the damned are plunged, without the least hope of ever either mending or ending! Plato travelling into Egypt together with Euripides the tragedian, got much Hebrew learning; he calleth hell πυριφλεγεθων, a fiery lake, and saith that there their worm dieth not, their fire is not quenched. (Phaed. p. 400.) This he might have from #Isa 66:24, though it be his practice, lacte gypsum miscere, as Irenaeus spake, to stain the pure streams of divine truths with fabulous narrations.

Ver. 47. And if thine eye offend thee, pluck it out] Out with it, away with that earthly idol, that image of jealousy, #Eze 8:3, though it be to thee as a hand for profit, or an eye for pleasure.

Ver. 48. Where the worm never dies] This is three different times repeated, that it may the better be observed. Utinam de Gehenna ubique dissereretur, saith a father. Oh that word never (said a poor despairing creature on his death bed) breaks my heart. This worm of conscience is worse than the fire, if worse may be: it is the very hell of hell, as being the furious reflection of the soul upon itself for all its neglected opportunities and flagitious practices. This will be a bodkin at thy heart one day (saith a reverend man), I might have been delivered.

Ver. 49. For every one shall be salted with fire] The spirit, as salt, must dry up those bad humours in us that breed the never dying worm; and as fire, must waste our corruptions, which else will carry us on to the unquenchable fire.

Ver. 50. Salt is good] Nature hath prudently mingled salt with all things, that they may not easily putrefy. Greges enim pecorum urinam salsissimam effundere videmus, et in omnes stirpes salem infusum. John Bodin. Theat. Naturoe.

Have salt in yourselves] Habete in vobis sal. A cuius admonemur tribus literis (ut curlose observat quidam), Sapere, Agere, Loqui. The conjuring of salt among the Papists is intolerably blasphemous; it is thus: I conjure thee, O salt, by the living God, &c., that thou mayest be made a conjured salt to the salvation of them that believe. And that unto all such as receive thee, thou mayest be health of soul and body; and that from out of the place wherein thou shalt be sprinkled, may fly away and depart all fantasy, wickedness, or craftiness of the devil’s subtlety, and every foul spirit. By salt here we may understand mortification and holy discretion, or sincerity of doctrine and discipline, whereby the saints are seasoned and preserved from the putrefaction of sin and error; from the plague of emulation and dissension, as those good souls (Miconins and his colleagues) who could say with comfort, Cucurrimus, certavimus, laboravimus, pugnavimus, vicimus, et viximus semper coniunctissime, &c. We have run together, striven, laboured, fought, overcome, and lived always together in much peace and concord.

And have peace one with another] By mortification, season, tame, and purge your own hearts of those lusts that war in your members, #Jas 4:1, and prove offensive to others, #Mr 9:43, so shall you be at peace one with another. Stomach worms are killed with salt.

Chapter 10

Ver. 1. And as he was wont, he taught] Praedicationis officium suscipit quisquis ad sacerdotium accedit. (Greg. in Pastoral.) It was death for the high priest to enter the holy place, or to come abroad, without his bells and pomegranates. St Mark is much in setting forth Christ’s forwardness to teach.

Ver. 2. {See Trapp on "Mt 19:3"}

Ver. 3. {See Trapp on "Mt 19:7"} The Athenians and Romans had their divorces also. Their bill was only this, Res tuas tibi habeto, Take what is thine own, and be packing.

Ver. 4. Moses suffered to write] Not commanded. There is a difference between a permission and a precept, properly so called. {See Trapp on "Mt 19:7"} Non statim probat Deus quod permittit, God approves not presently whatsoever he permits.

Ver. 10. And in the house] This is one of those passages related by St Mark only.

Ver. 11. Whosoever shall put away his wife] Annon columnae Germanae, atque imprimis Lutheras, putidissime errarunt et turpissime se dederunt, cum illud sanctissimum scilicet consilium dederunt fortissimo illi et optimo Principi Philippo Landgravio, ut vivente adhuc priore legitima nimirum uxore, duceret alteram, hoc est adulteram? saith Zanchy: Luther and his fellow divines were shamefully out in licensing the Landgrave to put away his lawful wife, and marry another.

Ver. 12. And if a woman have put away] No such thing was permitted by Moses, but usurped by the women of those licentious times. Among Turks the woman may sue a divorce; but only then when her husband would abuse her against nature. (Blount’s Voyage.)

Ver. 13. {See Trapp on "Mt 19:13"}

Ver. 14. For of such is the kingdom of God] As oft, therefore, as we see an infant, let us think that a teacher is given us of God, #Ps 131:1,2.

Ver. 15. {See Trapp on "Mt 19:1"}

Ver. 16. {See Trapp on "Mt 19:15"}

Ver. 17. {See Trapp on "Mt 19:16"}

Ver. 18. {See Trapp on "Mt 19:17"}

Ver. 19. Defraud not] Do no man injury either by force or fraud. This seems to be an abstract of all the other afore mentioned commandments.

Ver. 20. {See Trapp on "Mt 19:20"}

Ver. 21. Loved him] As a tame man, and fit to live in a civil society. Or he loved him, that is, he pitied him, as a self-deceiver: like as we pity moderate Papists. Common gifts should cause some union: for they are of a middle nature between nature and grace: as the spirits of a man are of a middle nature between his soul and body, and serve to unite both.

Ver. 22. Went away grieved] Which he would have not done, if he had loved God and his neighbour, as he professed to do. The Greek word λυπουμενος signifies, that he went away pouting and louring, fronte nubila, with a cloudy forehead, betokening his great discontent; he came hastily, but went away heavily.

Ver. 23. That have riches] Or rather, are had of riches. Have them we may, love them we may not, #1Jo 2:15.

Ver. 24. For them that trust in riches] As most rich men do, thinking themselves simply the better and the safer for them. This blab is soon blown up.

Ver. 25. {See Trapp on "Mt 19:24"}

Ver. 26. {See Trapp on "Mt 19:25"}

Ver. 27. With God all things are possible] This place is much pleaded by the Papists for their fiction of transubstantiation. I tell thee (said Bonner to Philpot) that God, by his omnipotence; may make himself to be this carpet, if he will. (Acts and Mon.)

Ver. 28. {See Trapp on "Mt 19:27"}

Ver. 29. {See Trapp on "Mt 19:28"}

Ver. 30. Brethren, and sisters, and mothers] Mothers he cannot receive in kind, when once dead; but God will be to him better than ten mothers: communion with him shall yield more comfort than all outward comforts can. He can also make Jonathan more loving to David than any wife, and the kings of Moab and Ammon to be his foster parents. This made Hermannus, Archbishop of Cullen, to reform his church, using therein the aid and advice of Martin Bucer: wherefore he was deposed by the Emperor, which he patiently suffered. #Zec 10:6 "They shall be as if I had not cast them off, and I will hear them." God will one way or other make up his people’s lowlies; they shall have it again either in money, or money’s worth. Ne excrucier ob aurum et argentum: tu enim es mihi omnia, said Paulinus Nolanus, when the town was taken by the Barbarians. Let not my losses trouble me, Lord; for thou art mine exceeding great reward. (Aug. Civ. Die. i. 1.)

Ver. 31. {See Trapp on "Mt 19:30"}

Ver. 32. Jesus went before them] As most willing of his way, though he went now to suffer. Show we like forwardness, and say, "I am in prison till I am in prison."

Ver. 33. {See Trapp on "Mt 20:17"} {See Trapp on "Mt 20:18"}

Ver. 34. {See Trapp on "Mt 20:19"}

Ver. 35. Whatsoever we shall desire] One said he could have what he would of God; and why? but because he would ask nothing but what was agreeable to the will of God. Fiat voluntas mea, said Luther in a certain prayer; but then fails off sweetly, Mea voluntas, Domine, quia tua. One saith of Luther, Vir iste potuit quod voluit apud Deum: that man can do what he will with God. (Melch. Adam.)

Ver. 36. {See Trapp on "Mt 20:21"}

Ver. 37. {See Trapp on "Mt 20:21"}

Ver. 38. {See Trapp on "Mt 20:22"}

Ver. 39. Ye shall indeed drink of the cup] But not of that bitter cup of his Father’s wrath, which he drank off in his passion. Only the saints fill up that which is behind of the sufferings of Christ, #Col 1:24, υστερηματα, non προτερηματα.

Ye shall be baptized] And come out of the waters of affliction with as little hurt as a babe doth out of the water in baptism, by the help of divine grace.

Ver. 42. They which are accounted to rule] All earthly kingdoms are but shows and shadows to that of God. Οι δοκουντες, Qui videntur imperare. They do but seem to rule.

Ver. 46. Blind Bartimeus] Named and celebrated in the Gospel, when many mighty monarchs are utterly forgotten, or else lie shrouded in the sheet of shame.

Ver. 47. {See Trapp on "Mt 20:29"} {See Trapp on "Mt 20:30"}

Ver. 48. The more a great deal] True faith works its way through many obstacles, as the clouded sun doth.

Ver. 49. Jesus’ stood] The Sun of righteousness stood still to hear a poor beggar. I have seen the King of Persia many times (saith a late traveller) to alight from his horse to do justice to a poor body.

Be of good comfort] It seems by this that he was troubled in mind.

Rise, he calleth thee] So he doth every poor penitent, who therefore ought to come boldly to the throne of grace, since the golden sceptre is thus held forth, #Heb 4:16.

Ver. 50. And he casting away his garment] Though a beggar, he stood not upon the loss of his coat; but for joy of his calling, cast it from him. So #Joh 4:28 Heb 12:1.

Ver. 51. What wilt thou, &c.] Christ, though he know our thoughts and suits long before (for he is intimo nostro intimior nobis), yet he will have us utter our own wants in our own words, and make our requests known unto him with thanksgiving, #Php 4:6; this is as sweetest music in his ears.

Ver. 52. Followed Jesus in the way] Followed him now without a guide; or followed him, though going up to Jerusalem to suffer death. Love is strong as death.

Chapter 11

Ver. 1. {See Trapp on "Mt 21:1"}

Ver. 2. Whereon never man sat] As if it had been done on set purpose. Here was a wheel within a wheel, #Eze 1:10, the better to convince the stubborn Jews of his kingly office.

Ver. 3. Say ye that the Lord hath need of him] See here six different arguments of our Saviour’s Deity: 1. That he knew there was such an ass colt. 2. That he sent for it. 3. Foresaw that the masters of the colt would question them that set it. 4. That he professeth himself the Lord of all. 5. That he could tell they would send the colt. 6. That accordingly they did so. (Piscater.)

Ver. 4. {See Trapp on "Mt 21:6"} {See Trapp on "Lu 19:32"}

Ver. 5. {See Trapp on "Lu 19:33"}

Ver. 6. {See Trapp on "Mt 21:6"} {See Trapp on "Lu 19:34"} {See Trapp on "Lu 19:35"}

Ver. 7. {See Trapp on "Mt 21:7"} {See Trapp on "Lu 19:35"}

Ver. 8. {See Trapp on "Mt 21:8"} {See Trapp on "Lu 19:36"}

Ver. 9. {See Trapp on "Mt 21:9"} {See Trapp on "Lu 19:35"}

Ver. 10. {See Trapp on "Mt 21:9"} {See Trapp on "Lu 19:37"} {See Trapp on "Lu 19:38"}

Ver. 11. {See Trapp on "Mt 21:12"}

Ver. 12. He was hungry] This, and that he knew not but that there were figs on the tree, declare him to be the true man.

Ver. 13, The time of figs was not yet] viz. Of ripe figs; but if he could have found but green figs only, he would at that time have been glad of them. He looked for somewhat from that great show of leaves. But the old proverb became true, Great bruit, (noise) little fruit.

Ver. 14. {See Trapp on "Mt 21:19"}

Ver. 15. Began to cast out] As he had done before, #Joh 2:15. {See Trapp on "Joh 2:15"} Hath not the Lord done the like also lately among us, casting out many church choppers, that have been money changers rather than ministers in the temple?

Ver. 16. And would not suffer] This is one of those things recorded by St Mark only.

Ver. 17. My house shall be called, &c.] He inveighs against the same fault with the same arguments as before, #Joh 2:16,17.

Ver. 18. Astonished at his doctrine] While they hung upon his holy lips, #Lu 19:48.

Ver. 19. He went out of the city] Having first cried, and said, "He that believeth on me," &c., #Joh 12:42, to the end of that chapter.

Ver. 20. {See Trapp on "Mt 21:20"} Learn to stand in fear of Christ’s curse: he can blow men to destruction, smite the earth with the rod of his mouth, #Isa 11:4 Job 4:9.

Ver. 21. And Peter calling to remembrance] So the fig tree bare far better fruit now that it was dried, than when it was green and flourishing. Instruunt nos Patres, tum docentes, tum labentes; The saints teach us, as by their instructions, so by their infirmities. (Aug.)

Ver. 22. {See Trapp on "Mt 21:21"}

Ver. 23. {See Trapp on "Mt 21:21"}

Ver. 24. What things soever ye desire, &c.] To an effectual prayer two things are here required: 1. An earnest desire after the thing prayed for; "the desire of the righteous shall be satisfied," #Pr 10:24; but a cold suitor begs a denial. 2. A confident expectation of a gracious answer. He that prayeth and doubteth shutteth heaven’s gates against his own prayers, #Jas 1:7.

Believe that ye receive them] Even as soon as you ask, as the word λαμβαντετ signifies. See #Da 9:20,21,24.

Ver. 25. And when ye stand, praying] Several gestures in prayer are described, not prescribed, in God’s book. The word στηκητε, here rendered stand, importeth a presenting one’s self before the Lord, whether he stand, sit, or kneel, &c.

Ver. 26. See #Mt 6:14. {See Trapp on "Mt 6:14"}

Ver. 27. {See Trapp on "Mt 21:23"}

Ver. 28. {See Trapp on "Mt 21:23"}

Ver. 29. {See Trapp on "Mt 21:24"}

Ver. 30. From heaven, or of men, answer me] So when the enemies of reformation demand what we mean by so doing, ask them what they think of that we do? Is it from heaven or of men? if from heaven, why do not they approve it? if of men, why do not they disprove it by the Scriptures? Bucer and Melancthon framed a form of reformation according to the truth of the gospel, with the approbation of the peers and states of Cullen; but the clergy, though not able to contradict it by good reason, yet rejected it with slander, and said that they had rather choose to live under the Turkish government than under a magistrate that embraced that reformation. (Melch. Ad. in Vita Bucer.)

Ver. 31. {See Trapp on "Mt 21:25"}

Ver. 32. {See Trapp on "Mt 21:26"}

Ver. 33. {See Trapp on "Mt 21:27"}

Chapter 12

Ver. 1. A certain man planted, &c.] {See Trapp on "Mt 21:33"}

Ver. 3. And beat him] Properly, they hild (tanned) him; but by a metonymy, {a} they beat him. Sic percutimus vulpem, ut pellis ei detrahatur; so men beat a fox that they may the better skin him. (Δερω proprie excorio, pellem detraho. Gerhard.)

{a} A figure of speech which consists in substituting for the name of a thing the name of an attribute of it or of something closely related. ŒD

Ver. 4. Wounded him in the head] Caput comminuerunt, they brake his head. Theophylact interpreteth it, They completed their villany, and spent all their spite upon him (συνετελεσαν και εκορυφωσαν την υβριν).

Ver. 6. They will reverence my son] They will surely be ashamed to look him in the face. This is the proper signification of the word εντραπησονται. But sin had woaded {a} an impudence in their faces, that they could blush no more than a sackbut.

{a} To dye, colour, or stain with woad, sometimes (in dyeing) as a ground for another colour. ŒD

Ver. 13. To catch him in his words] As hunters catch the beast in a toil, αγρευσωσι, as fowlers catch the bird in a snare, as St Matthew’s word here signifies (παγιδευσωσι).

“ Fistula dulce canit, voluerem dum decipit auceps.”

Ver. 14. To give tribute] This tribute the Jews then paid to the Romans as now they do to the Turks, for the very heads they wear. And yet they had the face to say to our Saviour, "We never were in bondage to any man," #Joh 8:33. But perhaps these Jews were of the sect of Judas Gaulonites, who would not be drawn by any torments to acknowledge any lord upon earth; believing that God only was to be held their Lord and King. (Joseph. Ant. xviii, c. 2.)

Ver. 15. {See Trapp on "Mt 22:19"}

Ver. 16. {See Trapp on "Mt 22:20"}

Ver. 17. {See Trapp on "Mt 22:21"}

Ver. 18. {See Trapp on "Mt 22:23"}

Ver. 19. {See Trapp on "Mt 22:24"}

Ver. 20. {See Trapp on "Mt 22:25"}

Ver. 21. {See Trapp on "Mt 22:26"}

Ver. 22. {See Trapp on "Mt 22:26"} {See Trapp on "Mt 22:27"}

Ver. 23. {See Trapp on "Mt 22:28"}

Ver. 24. Not knowing the Scriptures] And yet they alleged and argued out of Scripture, but upon a false ground; viz. that the state of men should continue in the other world such as it is here; as to eat, drink, marry, generate, &c.

Ver. 25. {See Trapp on "Mt 22:30"}

Ver. 26. I am the God of Abraham] Therefore thy God also, if thou walk in the footsteps of faithful Abraham, #Ro 4:23,24.

Ver. 27. {See Trapp on "Mt 22:32"}

Ver. 28. Asked him, which is the first] All Christ’s disciples must be Ζητητικοι, Questionists, and do the same to learn that this scribe here doth for a worse purpose.

Ver. 29. Is one Lord] This the wiser heathens, as Pythagoras, Socrates, Plato, and Aristotle with his Ens Entium miserere mei (if that were his), acknowledged, #Ex 34:14. (εις θεος εστι μονος, Pythag. Buxtorf. Tib.) "Thou shalt worship none other God." Where the word רתא rendered other hath ר greater than ordinary, to show the greatness of the sin of serving other gods, and to set forth a difference betweeen acher, other, and echad, one God; one in three, and three in one. {Hebrew Text Note}

Ver. 30. {See Trapp on "Mt 22:37"}

Ver. 31. {See Trapp on "Mt 22:39"}

Ver. 34. Answered discreetly] That he was better than the Pharisees used to be. He was Egregie cordatus homo, and began to lift up his head out of the mud towards heaven.

Ver. 35. How say the Scribes] They were great genealogists; how was it then that they were no better versed in the genealogy of Christ? that they could give no better an account of his twofold nature? of other things one may be ignorant, and yet be saved: not so here.

Ver. 36. Said by the Holy Ghost] The Psalms then are a part of Holy Writ by Christ’s own testimony, who also, #Lu 24:44, divideth the Old Testament into the law of Moses, the prophets, and the Psalms. Yea, Psalmorum liber quaecunque utilia sunt ex omnibus confinet, saith Augustine after Basil; the Psalms are a treasury of all holy truths.

Ver. 37. The common people] The lesser fishes commonly bite best.

Ver. 38. Love to go in long clothing] Down to the heels, as senators, or counsellors. A garment that Christ himself wore, as being a citizen or free denizen of Capernaum. But he loved not to go in it, as these Pharisees, these glorious masters of the Jews; {a} he affected not this habit more than another out of pride and vain glory, to be looked at, and admired by the common people. This they thought a goodly business.

{a} οι θελοντες, voluerunt cum summa cupiditate.

Ver. 39. {See Trapp on "Mt 23:6"}

Ver. 40. {See Trapp on "Mt 23:14"}

Ver. 41. And beheld] He still sits and seeth the condition, gift, and mind of every almsgiver; and weighs all, not by the worth of the gift, but by the will of the giver. Lycurgus enjoined the Lacedaemonians to offer small sacrifices. For God, said he, respects more the internal devotion than the external oblation.

How the people cast money] χαλκον, brass; the worst was thought good enough for God and his poor. Something men will do, but as little as they can.

Ver. 42. Two mites] A mite is valued of our money to be three parts of one cent. (Godw. Ant.) Her mite could weigh but little, but her heart weighed heavy; and so her heart, being put to her mite, gave it weight above the greater (but far more heartless) largesses of the Pharisees.

Ver. 43. This poor widow] Women are noted in the parable of the lost groat to be fond of money; widows especially, and poor widows, make much of that little they have, as their life; so it is called here, #Mr 12:44, even all her life (ολον τον βιον), that is, her livelihood. All this she cast in, it being rather to and for the service of God than to the poor. She resolves, as a widow indeed, to trust wholly in God.

Chapter 13

Ver. 1. What manner of stones, &c.] Huge stones, and so cunningly cemented, as it were inoculated, the one into the other, that a man would have thought, and sworn almost, that they had been all but one entire stone. {a} Josephus writeth of these stones, that they were fifteen cubits long, twelve high, and eight broad.

{a} Quasi tota moles ex unico ingenti lapide in tantam magnitudinem consurgeret.

Ver. 2. There shall not be left one stone, &c.] There is no trusting, therefore, to forts and strongholds; no, though they be munitions of rocks, as Isaiah speaketh. The Jebusites that jeered David and his forces were thrown out of their Sion. Babylon, that bore herself bold upon her twenty years’ provision laid in for a siege, and upon her high towers and thick walls, was surprised by Cyrus. So was this goodly temple by Titus, who left only three towers of this stately edifice unrazed, to declare unto posterity the strength of the place and valour of the vanquisher. But sixty-five years after, Aelius Hadrian inflicting on the rebelling Jews a wonderful slaughter, subverted those remainders, and sprinkled salt upon the foundation.

Ver. 3. {See Trapp on "Mt 24:1"} {See Trapp on "Mt 24:2"} {See Trapp on "Mt 24:3"}

Ver. 4. Shall be fulfilled] or, have an end, συντελεισθαι, that is, be destroyed, as #Mt 13:2. Which yet these apostles held not destroyable till the world’s destruction, as appears Matthew 24.

Ver. 5. And Jesus answering them, &c.] Not directly to their question, but far better to their edification. This was ordinary with our Saviour.

Ver. 7. The end shall not be yet] Neither of the world, nor of the temple.

Ver. 8. The beginning of sorrows] The sorrows and throes of child birth, ωδινων, which are nothing so bad at first, as in the birth.

Ver. 9. See #Mt 10:17 24:9. {See Trapp on "Mt 10:17"} {See Trapp on "Mt 24:9"}

Ver. 10. Among all nations] i.e. Among other nations than the Jews.

Ver. 11. Neither do ye premeditate] Con not your answers, as boys use to do their orations and school exercises, which the Greeks call μελετας, whereunto Beza thinks our Saviour here aludeth.

Ver. 12. See #Mt 10:21.

Ver. 13. And ye shall be hated of all men] Odio generis humani, as Tacitus (lib. 15), speaking of the Christians under Nero. St Luke adds, "But there shall not a hair of your heads perish," for "the very hairs of your head are numbered," saith St Matthew. {#Mt 10:30}

Ver. 14. The abomination of desolation] The Roman forces, therefore most abominable to God and his angels, because they desolated the pleasant land and abolished the true worship of God. See #Re 17:4,5.

Where it ought not] viz. In respect of the Romans, who did it only out of ambition and covetousness. See #Isa 10:7.

Ver. 15. {See Trapp on "Mt 24:16"} {See Trapp on "Mt 24:17"}

Ver. 16. {See Trapp on "Mt 24:18"}

Ver. 17. {See Trapp on "Mt 24:19"}

Ver. 18. {See Trapp on "Mt 24:20"}

Ver. 19. For in those days shall be affliction] Gr. "Those days shall be affliction," as if the very time were nothing else but affliction in itself. {See Trapp on "Mt 24:21"}

Ver. 20. Except the Lord had shortened] Mutilaverat, truncaverat, εκολοβωσε. Not in respect of the divine decree, but, 1. Of the long miseries that the people had deserved. 2. Of the enemies’ rage, that would have exceeded. See #Zec 1:13.

Ver. 24. {See Trapp on "Mt 24:29"}

Ver. 25. {See Trapp on "Mt 24:29"}

Ver. 26. {See Trapp on "Mt 24:30"}

Ver. 27. {See Trapp on "Mt 24:31"}

Ver. 28. Now learn a parable of the fig tree] We should not rest content with a natural use of the creatures, as brutes do, but pick some spiritual matter out of every sensible object. Thus Reverend Master Deering, when the sun shone on his face now lying on his death bed, fell into a sweet meditation of the glory of God and his approaching joy. (Dr Hall’s Art of Divine Meditation.)

Ver. 30. Till all these things be done] Begun they were in the destruction of Jerusalem, carried on by the enemies’ rage against the Church, and to be ended with the last age of the Church, which begins at the coming of Christ in the flesh.

Ver. 34. The porter to watch] That the rest did their work.

Ver. 35. When the master cometh] But come he will to judgment, as sure as that he hath destroyed Jerusalem; this is a pledge of the other.

Ver. 37. Watch] What Cerbidius Scevola was wont to say of the civil law, holds more true of the divine law: Ius civile scriptum est vigilantibus, non dormitantibus. The law was written for those that observe to obey it. And that very good counsel that Bucer gives upon this text, Merito semper sonare auribus nostris debet haec vox, vigilate. This word watch should be ever sounding in our ears, running in our minds. Let it be our constant care, that death do not surprise us suddenly. No guest comes unawares to him that keeps a constant table.

Chapter 14

Ver. 1. After two days] Two days after the former discourse. This Sun of righteousness shone most amiably toward his going down.

Ver. 2. Not on the feast day] And yet they did it on the feast day, as loth to lose the opportunity then offered them by Judas the traitor. But God had a special hand in it, that by the circumstance of time Christ might appear to be the true passover. He was crucified on the very true day of that feast.

Ver. 3. Of spikenard very precious] Or pure, right, sincere, αδολον, not sophisticate, or adulterate; so Theophylact interprets it. But Scultetus saith it was spikenard of Opis, a town not far from Babylon, whence the most precious odours and ointments were transported into other parts (πιστικης, melius better δπιστικης).

Ver. 4. {See Trapp on "Mt 26:8"}

Ver. 5. Three hundred pence] That is, 52 French pounds and more, as Budaeus computes it. She spared for no cost.

They murmured against her] {a} But Judas began: so dangerous a thing it is to converse with hypocrites. One rotten sheep may rot the rest. Uvaque conspecta livorem ducit ab una. Great danger there is, if not of infection, yet of defection. Peter by his halting compelled others to do so too, #Ga 2:13, ενεβριμωντο.

{a} Murmur et fremitus indignantium significatur. Beza.

Ver. 6. {See Trapp on "Mt 26:10"}

Ver. 7. {See Trapp on "Mt 26:11"}

Ver. 8. {See Trapp on "Mt 26:12"}

Ver. 9. {See Trapp on "Mt 26:13"}

Ver. 10. {See Trapp on "Mt 26:14"}

Ver. 11. {See Trapp on "Mt 26:15"} {See Trapp on "Mt 26:16"}

Ver. 12. {See Trapp on "Mt 26:17"}

Ver. 13. {See Trapp on "Mt 26:17"} {See Trapp on "Mt 26:18"}

Ver. 14. The guest chamber] In a private house, for the whole city was then turned into a great inn, for the receipt of strangers that came up to the feast.

Ver. 15. {See Trapp on "Mt 26:18"} {See Trapp on "Mt 26:19"}

Ver. 16. {See Trapp on "Mt 26:18} {See Trapp on "Mt 26:19}

Ver. 17. {See Trapp on "Mt 26:20"}

Ver. 18. {See Trapp on "Mt 26:21"}

Ver. 19. {See Trapp on "Mt 26:22"}

Ver. 20. {See Trapp on "Mt 26:23"}

Ver. 21. Good were it for that man] For his own particular: for otherwise, in respect of the glory of God’s justice, in that man’s righteous condemnation, good it was that he was born.

Ver. 22. {See Trapp on "Mt 26:26"} The Lord’s supper is (as Justin Martyr saith) τροφη ευχαριστηθεισα, food made up all of thanksgiving.

Ver. 23. {See Trapp on "Mt 26:27"}

Ver. 24. {See Trapp on "Mt 26:28"}

Ver. 25. I will drink no more] ουκετι ου μη, "I will not, not, not drink"; so #Heb 13:5 "I will not, not, not forsake thee." Our Saviour here seemeth to allude to that grace cup (as they call it), after which they might not eat anything more till the day following.

Ver. 31. I will not deny thee] The Syriac addeth Mari, that is, Domine mi, my God. And this he affirmed, magis ex abundanti. So did Pendleton the apostate, when he said to Sanders the martyr, with greatest vehemence, I will see the uttermost drop of this grease of mine molten away, and the last gobbet of this flesh consumed to ashes, before I will forsake God and his truth. (Acts and Mon.)

Ver. 32. {See Trapp on "Mt 26:36"}

Ver. 33. Began to be sore amazed] Animo et corpore per horrescere, horripilari, ορθοτριχειν. Now it was, that he took that terrible cup at his Father’s hands, and drunk it off all at once, which we must else have been sipping and sucking at throughout all eternity.

Ver. 36. Abba, Father] Father, Father, with greatest earnestness. This was an effectual prayer, had he said no more. God can feel breath in prayer, #La 3:56.

Not what I will, but, &c.] Aposiopesis emphatica, saith Beza.

Ver. 37. Couldst thou not watch] How, then, wilt thou die with me? So how will they endure wounds for Christ, that cannot endure words? See #Jer 12:5.

Ver. 40. Neither wist they what to answer] They were ashamed to excuse it, yet fell again into it.

Ver. 41. Sleep on now, take your rest] If you can, at least, or have any mind to it, with so many swords and halberds about your ears. They were in heaviness, and yet are sharply reproved for relapsing so often into the same sin. Let not us be more mild than Christ was, but deal freely and faithfully with all.

Ver. 42. Rise up, let us go] To meet the enemy in the face. See how courageous he grew upon his prayers.

Ver. 43. {See Trapp on "Mt 26:47"}

Ver. 44. Had given them a token] συσσημον. Signum consignans, vel commune signum de composito datum; a watchword, or as soldiers call it, the word.

Ver. 47. And one of them] Beza gathered from this text that Mark received not this Gospel from Peter, because Peter would no less have confessed this rashness in himself than he had done his denial of his Master.

And cut off his ear] This was his indiscreet zeal, proceeding ab affectu carnis, non ab afflatu Spiritus sancti, from the flesh, not spirit. (Piscator.)

Ver. 51. And there followed him a certain young man] That this was St John, Calvin counts a fancy. He might be one well affected to Christ, who, bearing the noise, came to see the news, and hardly escaped with the skin of his teeth; such is the rudeness and rage of persecutors.

Ver. 52. And there followed him a certain young man] That this was St John, Calvin counts a fancy. He might be one well affected to Christ, who, bearing the noise, came to see the news, and hardly escaped with the skin of his teeth; such is the rudeness and rage of persecutors.

Ver. 53. {See Trapp on "Mt 26:57"}

Ver. 54. At the fire] προς το φως. At the light, or by the light, that is (say some), by the candle light (for that discovered him), referring ad lumen to the light, to sedens. to sitting.

Ver. 55. {See Trapp on "Mt 26:59"}

Ver. 56. Agreed not] ισαι ουκ ησαν. Were not matches, or amounted not to an accusation of death.

Ver. 61. The Son of the Blessed?] So God is called, because to be everlastingly blessed and praised of men and angels. Hence God is frequently set forth in the commentaries of the Hebrew doctors by Baruch-hu, He that is blessed. So Zacharias begins his canticle with, "Blessed is the Lord God," &c., #Lu 1:68.

Ver. 62. {See Trapp on "Mt 24:30"} {See Trapp on "Lu 22:70"} {See Trapp on "Lu 22:71"}

Ver. 63. Rent his clothes] So they used to do in case of blasphemy, to signify that their very hearts were rent with grief at so sad a hearing.

Ver. 64. They all condemned him] As a blasphemer, because he made himself the Son of God. This may comfortably assure us that we are freed by Christ from that crime of blasphemy we stand guilty of, for affecting a deity in our first parents.

Ver. 65. Prophesy] Est hic sarcasmus amarulentissimus. (Piscator.) This is a most bitter taunt.

Ver. 66. {See Trapp on "Mt 26:69"}

Ver. 68. He went out] Thinking to steal away, and here he heard the cock, but recanted not.

Ver. 71. To curse and to swear] Let him that stands, take heed, &c. Cavebis autem si pavebis. God had a sweet providence in all this, that Peter might be an eyewitness of our Saviour’s sufferings.

Ver. 72. And when he thought thereon] Or adding to his grief, proportioning his sorrow to his sin; {a} or, throwing his garment over his head (which was the garb of deep mourners, #2Sa 15:30 Es 6:12), so Theophylact expounds it. Or, prorupit in fletum, he burst out and wept. That is an impudent fable, that, long after this, he solicited the blessed virgin, after her assumption, to intercede to Christ for pardon of his thrice denying him, and that Christ thereupon made him and his successors his vicars here, &c. As Xaverius reporteth in Peter’s life, written by him in the Persian language.

{a} Augens, id est, abunde flevit, επιβαλων.

Chapter 15

Ver. 1. And straightway in the morning] They thought once to have deferred his execution till after the feast, #Mr 14:2. But their malice was restless, as his was that said he would not away till he saw the martyr’s (the traitor’s he called him) heart out.

Ver. 2. {See Trapp on "Mt 27:1"} {See Trapp on "Mt 27:2"} {See Trapp on "Mt 27:3"}

Ver. 6. Now at the feast] Or, at each great feast, καθ εορτην, viz. at the Passover, Pentecost, and Tabernacles. The reason of this custom: {See Trapp on "Mt 27:15"}

Ver. 15. When he had scourged him] Purposely to move the people to pity him, and therefore brought him forth so misused, with, "Behold the man." But this was ill done of Pilate nevertheless, as was also his comparing with Barabbas, though with intent so to have delivered him. For we may not do evil that good may come thereof.

Ver. 21. And they compel one Simon] αγγαρευουσι, cogunt invitum. We all come off heavily, and shrink in the shoulder when called to carry the cross, as Peter did, #Joh 21:18.

The father of Alexander and Rufus] Men famously known in the Church, and therefore here but named only. God will recompense even involuntary services.

Ver. 22. St Mark very diligently describeth what happened at Calvary; what Christ did and said on the cross, what was done and said to him there, how he gave up the ghost, &c., that we might have these things as ready, and at our fingers’ ends, as he had who wrote the whole history of our Saviour’s passion upon the nails of his hands.

Ver. 23. Wine mingled with myrrh] This was not the same potion with that in #Mr 15:36 Mt 27:48, but another.

Ver. 25. They crucified him] i.e. they began to crucify him, but nailed him not to the tree till the sixth hour, #Joh 19:14.

Ver. 26. {See Trapp on "Mt 27:37"}

Ver. 33. Darkness over the whole land] Portending doubtless those dreadful calamities that were coming upon this perverse people, according to #Isa 5:30 8:22 La 3:1,2; but clearly showing God’s heavy displeasure against his Son, our surety, which made him also cry out with a loud voice in the next verse, as one so far forsaken, as not afforded the common benefit of sunlight.

Ver. 34. Eloi, Eloi, lama sabachthani] #Ps 22:1. It is thought by some that he repeated the whole of Psalm 22, which is an admirable narration of the passion, and might well help him the better to bear it.

Ver. 35. {See Trapp on "Mt 27:47"}

Ver. 36. {See Trapp on "Mt 27:48"}

Ver. 37. He gave up the ghost] After which he went not to Limbus Patrum to preach there, as Papists dote, and would deduce it from #1Pe 3:19.

Ver. 38. {See Trapp on "Mt 27:51"}

Ver. 39. {See Trapp on "Mt 27:54"} {See Trapp on "Mt 27:55"}

Ver. 40. James the less] viz. In stature, note, or age.

Ver. 41. Followed him and ministered] See #Lu 8:3.

Ver. 42. The day before the sabbath] Their preparation to the sabbath began at three o’clock in the afternoon. The Jews of Tiberias began their sabbath sooner than others; those at Tsepphore continued it longer; adding de profano ad sacrum. (Buxtorf.) Among our forefathers, at the ringing of the bell to prayer on Saturday evening, the husbandman would stop his labour in the field, and the tradesman his work in the shop, and set themselves to prepare for the sabbath. Among the Jews to this day in many cities, there is one goes about and proclaims the approaching of the sabbath, about half an hour before it begins, that they may prepare.

Ver. 43. Went in boldly unto Pilate] It was boldly done indeed, thus to oppose, not the Jews only, but Pilate in that which he had done to Christ. Good blood will not belie itself.

Ver. 44. {See Trapp on "Mt 27:58"}

Ver. 45. {See Trapp on "Mt 27:58"}

Ver. 46. {See Trapp on "Mt 27:59"} {See Trapp on "Mt 27:60"}

Ver. 47. {See Trapp on "Mt 27:61"}

Chapter 16

Ver. 1. And when the sabbath was past] As God on the first day of the week drew the world out of that abhorred estate of nothing, and brought light out of darkness, so did Christ, on that day, draw his people out of an estate worse than nothing, and "brought life and immortality to light by the gospel," #2Ti 1:10.

Ver. 2. The first day of the week] της μιας σαββατων, one of the sabbaths. So the first day of the world is called, Jom echad, one day; that is, the first day, #Ge 1:5. For as that day was initial to the world, so the day of our Lord’s resurrection is the beginning of our glorification; as in that day light was produced, so Christ rising, the light of righteousness and joy is risen to us. (Gerb. in Harm. Evang.)

Ver. 3. {See Trapp on "Mt 28:5"} {See Trapp on "Mt 28:6"}

Ver. 4. And when they looked] Or, as some read it, when they looked up; for till now they may seem either to have gone plodding on with their eyes downward, or else to have looked on one another, as people use to do when they are conferring.

Ver. 7. Tell his disciples, and Peter] q.d. Tell him howsoever, for he is in great heaviness; and this will be very good news to him. Tell him that Christ is risen again for his justification, #Ro 4:25. Or, tell his disciples and Peter, quia ille se prae aliis incredulum ostenderat, as Tolet hath it, because he hath expressed so much unbelief above the rest, and is, therefore, it may be, set here behind all the disciples, as inferior to them.

Ver. 8. Anything to any man] Whom they met with, but hastened to the disciples.

Ver. 9. He appeared first] This honour done to Mary Magdalene, Mark relateth more at large than the rest, though otherwise mostly he be more brief than the rest.

Ver. 10. See #Mt 28:8. {See Trapp on "Mt 28:8"}

Ver. 11. {See Trapp on "Mt 28:8"} {See Trapp on "Mt 28:9"}

Ver. 14. See #Lu 24:36 Joh 20:19.

Ver. 15. Preach the gospel] Eckius hence blasphemously inferreth that Christ did never command his apostles to write, but to preach only.

To evey creature] That is, 1. To man, who is a little world, an epitome of every creature. 2. To the Gentiles also, who had been denied this favour of the gospel, as if they had been none of God’s creatures.

Ver. 16. He that belleveth] That which you preach.

And is baptized] As content to give up himself to Christ, and to receive his mark, making a public profession of the faith.

He that believeth not] He saith not, or is not baptized; for it is not the lack, but the contempt of baptism that damneth. Unbelief is a bloody sin, #Heb 10:26; a heavy sin, #Joh 3:19; a most ungrateful, inexcusable sin, such as shuts a man up close prisoner in the dark dungeon of the law, unto unavoidable destruction, #Ga 3:23.

Shall be damned] Here is quick work. God will not stay so long now with people as he did of old, when there was not so much mercy offered. {See Trapp on "Heb 2:3"}

Ver. 17. In my name they shall, &c.] This promise was peculiar to the primitive Christians and to such as lived immediately after Christ’s ascension. That was an extraordinary providence, that when Squier, that traitor, A. D. 1597, had poisoned the pummel of Queen Elizabeth’s saddle when she was to take horse; albeit the season were hot, and the veins open to receive any malignant tainture, yet her body thereupon felt no distemperature, her hand felt no more hurt than Paul’s did when he shook off the viper into the fire. (Speed’s Hist.)

Ver. 18. It shall not hurt them] No more shall the deadly poison of sin hurt those that have drunk it, if they belong to God, provided that they cast it up again quickly by confession, and meddle no more with such a mischief.

Ver. 19. He was received up, &c.] This St Luke more fully sets forth, #Lu 24:50,51 Ac 1:9.

Ver. 20. And they went forth] viz. From Jerusalem, according to #Isa 2:3 Ps 110:2.

Table of Contents

Chapter 1

Chapter 2

Chapter 3

Chapter 4

Chapter 5

Chapter 6

Chapter 7

Chapter 8

Chapter 9

Chapter 10

Chapter 11

Chapter 12

Chapter 13

Chapter 14

Chapter 15

Chapter 16