u 29 And Jesus departed from thence, and came nigh unto the sea of Galilee; and went up into a mountain, and sat down there. 30 And great multitudes came unto him, having with them those that were lame, blind, dumb, maimed, and many others, and cast them down at Jesus' feet; and he healed them; 31 Insomuch that the multitude wondered, when they saw the dumb to speak, the maimed to be whole, the lame to walk, and the blind to see: and they glorified the God of Israel. 32 T Then w Jesus called his disciples unto him, and said, I have compassion on the multitude because they continue with me now three days, and have nothing to eat and I will not send them away fasting, lest they faint in the way. 29. Jesus departed. Mark says that from the borders of Tyre and Sidon, He came through the midst of the coasts of Decapolis, that is, in the district of those "ten cities," and around the Sea of Galilee. | 33 And his disciples say unto him, Whence should we have so much bread in the wilderness, as to fill so great a multitude? 34 And Jesus saith unto them, How many loaves have ye? And they said, Seven, and a few little fishes, 35 And he commanded the multitude to sit down on the ground. 36 And he took the seven loaves and the fishes, and gave thanks, and brake them, and gave to his disciples, and the disciples to the multitude. 37 And they did all eat, and were filled; and they took up of the broken meat that was left seven baskets full. 38 And they that did eat were four thousand men, beside women and children. 39 And he sent away the mul 2K.4.43,44. y c.14.19,&c. z 1Sa.9.13. Lu.22 19; 24.30. tude were with Him "three days" (Mark 8. 2). Mark narrates one notable case among the many, a deaf and dumb man, whose amazing cure astonished the people! 31. When they saw. His miracles wrought such an effect upon beholders, that they glorified the God of Israel. Such evidence it was to which our Lord referred John's disciples. (See ch. 11. 4, 5.) 37. The miracle here consisted in a miraculous provision. The disciples had expressed their surprize at 30. Cast them down. The crowds any such idea as the feeding of so that brought their sick to be healed, many on so little, and it was a work took this method with them-casting as much beyond human power, as them down at Jesus' feet, throwing creating something out of nothing. them entirely upon His power and They had already forgotten the pregrace for the cure. -T And He heal-vious miracle of five thousand (ch. ed them. What numbers were com- 14. 15). How soon we forget our depassed in this operation! The multi-liverances, and the resources of grace. titude, and took ship, and came | discern the signs of the times? into the coasts of Magdala. TH CHAPTER XVI. HE Pharisees also with the Sadducees came and tempting, desired him that he would shew them a sign a from heaven. 2 He answered and said unto them, When it is evening, ye say, It will be fair weather; for the sky is red: 3 And in the morning, It will be foul weather to-day: for the sky is red and lowering. O ye hypocrites! ye can discern the face of the sky; but can ye not a Mar.8.10. a c.12,38,&c. Mar.8.11,&c. Lu.11. 16; 12.54-56. 1Cor.1.22. 1. All parties now demanded some special, visible token from heaven. It was an unreasonable demand, and this they did "tempting Him," that is, trying Him. From Mark we learn that they disputed with Him. 3. Foul weather-stormy, tempestuous.- ¶ Hypocrites. See note, ch. 6. 2.¶ Discern the face of the sky, i. e., they could judge of the weather. This they did, too, from appearances founded on observation. He asks if they cannot perceive what is going on and coming to pass around them, by watching the aspects of things. 4. A wicked and adulterous generation. It is the character of such an evil generation to seek a sign. He referred to their generation (the Jews) 4 A wicked and adulterous generation seeketh after a sign; and there shall no sign be given unto it, but the sign of the pro phet Jonas.Þ And he left them, and departed. 5 TAnd when his disciples were come to the other side, they had forgotten to take bread. 6 Then Jesus said unto them, Take heed, and beware of the leaven 4 of the Pharisees and of the Sadducees. 7 And they reasoned among b Jon.1.17. 2Tim. 2.16,17. € Lu.12.1. d 1Cor.5.6-8. Ga.5.9. sea. Mark. 8. 13-21 Luke. John. 5. The other side, i. e., of the lake or See Mark. They had been on the west side, and now came to the north-east coast.- T To take bread. i. e., they had neglected to take a supply. They had but one loaf, as we learn from Mark. 6. Take heed, and beware. This repetition of terms is emphatic.T Leaven of the Pharisees. Mark adds, and of the leaven of Herod. The Jews were well acquainted with this simile. Leaven was in certain cases to be carefully put out of their houses. (See Exod. 13. 7.) It was used in making bread, to swell the flour and make it puff and light. It was very silent and effectual in its working. It would finally ferment and pervade the whole mass. "A little leaven leaveneth the whole lump." Under this familiar figure therefore, He represents the doctrines of these power themselves, saying, It is because we have taken no bread. 8 Which when Jesus perceived, he said unto them, e O ye of little faith, why reason ye among yourselves, because ye have brought no bread? 9 Do ye not yet understand, neither remember the five f loaves of the five thousand, and how many baskets ye took up? 10 Neither the seven loaves of the four thousand, and how many baskets ye took up? e c.6.30; 8.26; 14.31. f c.14.19,&c. g c.15. 34, &c. ful sects who were false teachers. (vs. 12.) 7. Because we have taken no bread. They supposed the caution somehow connected with their lack of a supply, and perhaps as warning them against using bread made by such. 8. O ye of little faith. Their thoughts ran altogether upon their temporal supply, and so they misapplied His teachings. For this He rebukes them. His cautions are not of this kind. If they had full faith on this point, they would not have mistaken His word. "Have ye your heart yet hardened ?" Mark 8. 17. 9. Neither remember. Mark represents Christ as questioning them on the miracles of feeding the multitudes. They should have remembered those miracles so appropriate to their case, and they should have felt at ease on this subject of a supply. § 72. A blind man healed.-Bethsaida ye 11 How is it that ye do not understand, that I spake it not to you concerning bread, that should beware of the leaven of the Pharisees and of the Sadducees? 12 Then understood they how that he bade them not beware of the leaven of bread, but of the doctrine h of the Pharisees and of the Sadducees. 13 When Jesus came into the coasts of Cesarea Philippi, h c.15.1-9. See 14. 15-21, and 15. 22-38. Past 11. The leaven of the Pharisees and Sadducees, had reference to their insidious but powerful efforts at spreading false doctrine. A little of it mixed with the mass soon works, spreads, and pervades the whole lump. 12. The doctrine of the Pharisees and Sadducees, was their false teaching about true religion, formal and carnal: the one, not believing in regeneration: the other, not holding to the resurrection, and departing altogether from the truth as it is in Jesus. So we are to guard against the beginnings of error. The influence of it will be gradual and silent, but mischievous and pervasive in our minds. 73. PETER AND THE REST AGAIN | rius Cesar, and of Philip the tetrarch, PROFESS THEIR FAITH IN CHRIST. Son of Herod, who enlarged it. It (See ◊ 66.)-Region of Cesarea was in Naphtali, near the ancient Philippi. Dan, and was formerly called Paneas. The "coasts here means the vicinities. Mark has it, "the towns of" or adjacent to this-in this district, of which it was the chief city. THe asked his disciples. Mark says it was on the journey-" by the way;" Luke he asked his disciples, saying, Whom i do men say that I, the Son of man, am? 14 And they said, Some say that thou art John the Baptist; some, Elias; and others, Jeremias, or one of the prophets. 15 He saith unto them, But whom say ye that I am? 16 And Simon Peter answered and said Thou art the Christ, the Son of the living God. i Mar.8.27. Lu.9. 18,&c. j c.14.2. Lu.9.7-9. Ps. 2.7. c.14.33. Jno.1.49. Ac.9.20. He.1.2,5. says it was as He was alone with them, praying, that He asked the question. On His way, it would seem, He had retired to pray, and then had put this query to them, to test and confirm their knowledge of Him.¶ Son of man. He calls Himself by this name, because this was the point of the mystery of which He would ask them—" God manifest in the flesh." 14. John the Baptist-i. e., risen from the dead! This was Herod's thought! This supernatural rising of the beheaded John, whom they counted as a prophet, would seem to explain his miracles and mighty works to some, as to Herod; and Christ appeared among them after John had deceased-¶ Jeremias. The Greek mode of writing Jeremiah. It was one of the Jewish traditions that he would appear when the Messiah came. 16. Simon Peter-here showed the forwardness of his faith and zeal.¶ The Christ, &c.—i. e., the Anointed, meaning the same in Greek as the Messiah in Hebrew. Mark has it, "Thou art the Christ;" Luke has it, "Thou art the Christ of God.” ¶Son of the living God. This expressed His Divinity. Christ had just called Himself the Son of man. Peter declares their conviction that he was also the Son of the living God! As truly then as He was a man before them, did they believe Him to be God. "The living God" was a term used 17 And Jesus answered and said unto him, Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but m my Father which is in heaven. 18 And I say also unto thee, That thou art Peter;" and " .n and upon this rock I will build my church; and the gates P of hell shall not prevail 9 against it. 7 1Cor.2.10. Ga. 1.6. Ep.2.8. m 1Jno.4.15; 5.20. n Jno.1.42. o Ep.2.20. Re.21.14. p Ps.9.13. q Is. 54.17. in the Old Testament to distinguish Jehovah from dead idols (Jer. 10. 9, 10, &c.). This, therefore, expressed a full belief in Christ as the promised Messiah. This was the point which Christ aimed at in His inquiry. But when believing in Christ is spoken of, more than this is meant. We must receive His merits for our own souls, and trust in His atoning blood. It 17. Barjona means the son of Jona. The word bar is Syriac, signifying son. Peter's father was named Jona, or Jonas (John 1. 42; 21. 16, 17). "Simon, son of Jonas." T Flesh and blood-i. e., human means. was not natural, or of human agency, that this truth of the Divine Messiahship of Christ had been disclosed to Him. Born, not of blood, nor of the will of the flesh, nor of the will of man, but of God" (John 1. 13). So in 1 Cor. 2. 12, "We have received, not the spirit of the world, but the Spirit which is of God, that we might know the things that are freely given to us of God." Christ has declared, that thus to know Him is eternal life (John 17. 3). 18. And I say also unto thee. In return to this language of Peter, calling Him the Christ, He calls this apostle "a stone," as in John 1.42. This name, Peter, or Cephas, as the word is in Syriac (both meaning stone), had been given to the apostle at his conversion, with reference to this confession of his faith, and to the work he should perform (John 1. 42). 19 And I will give unto thee | bound in heaven; and whatsothe keys of the kingdom of ever thou shalt loose on earth, heaven; and whatsoever thou shall be loosed in heaven. shalt bind on earth, shall be 20 Then charged he his dis TC.18.18. ¶ Upon this rock. Not upon thee, nor upon this Peter-but (with the term now in a different gender-petra- | keeping the sense, but shifting the subject) upon this doctrine-this confession of faith, as the foundation truth, will I build my church. As in 1 Cor. 3.11, "Other foundation can no man lay than that is laid, which is Jesus Christ." It could not refer to Peter, personally or officially, for in no sense could he be the foundation to build upon—a founder even, is not the foundation. Yet the allusion is to Peter, and the sense is--UPON THIS DOCTRINE, CONFESSED AND PREACHED, will I build my church-alluding to Peter's prominent part in preaching the gospel to Jews and Gentiles, and gathering a visible Christian church. This corresponds precisely with the great apostolic commission, "Go ye into all the world, and preach the gospel to every creature;" and the promise annexed here, "the gates of hell shall not prevail against it," agrees entirely with Christ's parting promise, Lo, I am with you alway"--and "All power is given unto me in heaven and on earth" (Matt. 28. 1820). As to Peter's work, this indicated the part he should have in Providence, and not any primacy or prerogative among the apostles. He first planted the church among the Jews, after Christ's resurrection, by his preaching at Pentecost, where the first thousands were gathered in (Acts 2. 41-47), and he carried the gospel to the Gentiles, and founded the Gentile church. (See the conversion of Cornelius, Acts 10. 5; 15. 7.) Peter does not claim to have been the foundation, personally or officially. He himself gives this honour to Christ 1 Pet. 2. 6, 7). We read nothing in Scripture, even in the Acts of the Apostles, of such a primacy. The true and only foundation to build 8 Mar.8.30. upon is Jesus Christ (1 Cor. 3. 11. Eph. 2. 20), upon whom apostles and prophets are built, and all Christians. -¶The gates of hell. As in the walled cities of old, the gates were the places of concourse for public business, the word is here used for counsels, enterprises, combinations, and so the phrase means the schemes and powers of hell, &c. 19. The keys. A key is that which keeps the door, opening it or locking it. I will make thee the instrument of opening the door of the kingdom to the Gentiles (Acts 10). The act was future. Christ would soon devolve the authority in the visible church upon the twelve, and all its affairs for the establishment and government of the church visible. -T And whatsoever thou shalt bind. This language, in ch. 18. 18, is addressed to the twelve. As Christ gave the keys to them at the Ascension, and not to Peter alone, SO we find them charged there to preach the gospel" which they professed, and to exercise this official authority in the visible church. Disciple all nations-baptize-bind and loose. As Peter answered for the twelve, so he might be addressed for the twelve, as having a certain prominence. He was first to preach to the Jews after Christ's death (Acts 2. 14), and to the Gentiles (Acts 10). Peter answered for all the apostles, as Christ had asked, "Whom say ye that I am?" The binding and loosing refers to the ministerial authority in Christ's house, common to Peter with the rest of the twelve, and all Christian min, isters. As Christ had just spoken of building His church, this visible body would require government, for which He here provides. So Peter addresses his fellow-ministers (1 Pet. 5. 1), "The elders or Presbyters which are among you, I exhort, who am also a presbyter (as the word is), Feed the |