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g ch. i. 26.

f

multitude about them, and the scribes questioning with
them. 15 And straightway all the people, when they
beheld him, were greatly amazed, and running to him
saluted him. 16 And he asked the scribes, What question
ye with them? 17 And one of the multitude answered
ff and said, Master, I have brought unto thee my son, which
hath a dumb spirit; 18 and wheresoever he taketh him, he
teareth him and he foameth, and gnasheth with his teeth,
and 8 pineth away and I spake to thy disciples that they
should cast him out; and they could not.
19 He an-
swereth 8g him, and saith, O faithless generation, how long
shall I be with you? how long shall I suffer you? bring
him unto me. 20 And they brought him unto him and
18 when he saw him, straightway the spirit tare him; and
he fell on the ground, and wallowed foaming. 21 And he
asked his father, How long is it ago since this came unto
him? And he said, Of a child. 22 And ofttimes it hath
cast him into the fire, and into the waters, to destroy him :
but if thou canst do any thing, have compassion on us,
read, them.

gor, becometh rigid.

ff

or, unto him.

88 read, them.

:

h render, when the spirit saw him, straightway it tare him.

day following the transfiguration, Luke,
ver. 37.
14.] The scribes were pro-
bably boasting over the disciples, and rea-
soning from their inability to that of their
Master also. As Stier remarks, there
is hardly such another contrast to be
found in the Gospel as this, between the
open heaven and the sons of glory on the
mount, and the valley of tears with its
terrible forms of misery and pain and un-
belief. I have already in the notes to Mat-
thew spoken of the noble use made of this
contrast in the last and grandest picture
of the greatest of painters-the Trans-
figuration of Raffaelle. 15.] The Lord's
countenance probably retained traces of
the glory on the mount; so strong words
as were greatly amazed would hardly
have been used merely of their surprise
at His sudden approach: see Exod. xxxiv.
29, 30. That brightness, however, terri-
fied the people: this attracts them see
2 Cor. iii. 7-18. 16.] them (first
time), i. e. the multitude,' regarding the
Scribes as a part of the multitude. One
of the multitude answers. 17.] unto
thee-i. e. intended to do so, not being
aware of His absence. From Luke, ver. 38,
we learn that this was his only son.
dumb, i. e. causing deafness and dumbness,
and fits of epilepsy; see Luke xi. 14.

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18.] The words rendered pineth away may
perhaps mean becomes dry or stiff.
19.] O faithless generation, not addressed
to the man, as unbelieving,-nor to the dis-
ciples, but generally, to the race and
generation among whom the Lord's minis-
try was fulfilled. The additional words “and
perverse" (Matthew, Luke) are probably
from Deut. xxxii. 5; see further ib. ver. 20,
where "faithless" is also expressed by
"children in whom is no faith." The
question is not asked in a spirit of longing
to be gone from them, but of holy im-
patience of their hardness of heart and
unbelief. In this the father, disciples,
Scribes, and multitude are equally in-
volved.

"The kingdom of Satan, in
small and great, is ever stirred into a
fiercer activity by the coming near of the
kingdom of Christ. Satan has great
wrath, when his time is short" (Trench,
Mir. 365). Vv. 21-27 are peculiar to
Mark. 21.] The Lord takes occasion
to enquire thus of the father, to bring
in the trial of his faith.
22.] See
Matthew, ver. 15. if thou canst do any
thing] This bespeaks, if any faith, at most
but a very ignorant and weak one.
us-the wretched father counts his child's
misery his own: thus the Syrophenician
woman, Matt. xv. 25, help me.

Luke xvii. 6

John xi. 40.

and help us. 23 Jesus said unto him, h If thou canst h ch. xi. 28. [i believe,] all things are possible to him that believeth. 24 And straightway the father of the child cried out, and said [with tears,] [ Lord,] I believe; help thou mine unbelief. 25 When Jesus saw that the people came running together, he rebuked the foul spirit, saying unto him, Thou dumb and deaf spirit, 1I charge thee, come out of him, and enter no more into him. 26 And the spirit cried, and rent him sore, and came out of him: and he was as one dead; insomuch that m many said, He is dead. 27 But Jesus took him by the hand, and lifted him up; and he arose. 28 And when he was come into the house, his disciples asked him privately, Why could not we cast him out?

29 And he said unto them, This kind can come forth by nothing, but by prayer [mm and fasting.]

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23.] The most probable rendering of the original here is, Jesus said to him the saying, "If thou canst believe, all things are," &c.: a saying which doubtless He often uttered on similar occasions. Some, omitting the believe, would set an interrogation after canst, and suppose our Lord to be citing the Father's words: "didst thou say, 'If thou canst?' - all things are," &c. Others, as Dr. Burton, suppose it to mean:

-Believe what you have expressed by your if thou canst,' &c. But both these renderings involve methods of construction and expression not usual in the Gospels. The if thou canst believe is a manifest reference to the if thou canst do any thing before, and meant to convey a reproof, as the father's answer testifies. The sentence, also, unless I am mistaken, is meant to convey an intimation that the healing was not to be an answer to that challenge, so that the Lord's power was to be challenged and proved,-but an answer to faith, which (of course by laying hold on Him who is Almighty) can do all things. 24.] Nothing can be more touching and living than this whole most masterly and wonderful narrative. The poor father is drawn out into a sense of the unworthiness of his distrust, and "the little spark of faith which is kindled in his soul reveals to him the abysmal deeps of unbelief which are there." (Trench, p. 367.) "Thus," remarks Olshausen (B. Comm. i. 534), "does the Redeemer shew

See on 1 Cor. vii. 5.

himself to the father as a Creator and bringer out of faith first, before He heals his son. In the struggle of his anxiety, the strength of Faith is born, by the aid of Christ, in the soul empty of it before."

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There is strong analogy in the Lord's treatment of the father here, for the sponsorial engagement in infant baptism. The child is by its infirmity incapacitated; it is therefore the father's faith which is tested; and when that is proved, the child is healed. The fact is, that the analogy rests far deeper: viz. on the inclusion' of the old man' in Adam and the new man' in Christ: see Rom. v. 12-21. 25.] This took place at a distance from the crowd, among those who had run forward to meet our Lord, ver. 15. I charge thee] The personal pronoun is emphatic, as opposed to the want of power on the part of the disciples. This is the only place where we have such a charge as enter no more into him,-shewing the excessive malignity and tenacity of this kind (see ver. 29) of spirit. This is also shewn by ver. 26. 27.] See ch.

v. 41; also Matt. xvii. 6, 8: Rev. i. 17: Dan. x. 9, 10. 29.] The answer is given more at length in Matthew, ver. 20, and the Lord there distinctly includes the disciples in the faithless generation, by telling them "Because of your unbelief." The assurance also occurs there, which was repeated Matt. xxi. 21, where see notes. This kind] That there are kinds,

27. ch. x. 43.

30 And they departed thence, and passed through Galilee; and he would not that any man should know it. 31 For he taught his disciples, and said unto them, The Son of man is delivered into the hands of men, and they shall kill him; and after that he is killed, he shall rise the third day. 32 But they understood not that saying, and were afraid to ask him.

i

k

33 And an he came to Capernaum: and being in the house he asked them, What was it that ye disputed [° among yourselves by the way? 34 But they held their peace: for by Luke xxii. 24. the way they had disputed among themselves, who [00 should be] the greatest. 35 And he sat down, and k Matt. xx. 26, called the twelve, and saith unto them, * If any man desire to be first, the same shall be last of all, and P servant of all. 36 And he took a child, and set him in the midst of them : and when he had taken him in his arms, he said unto them, 37 Whosoever shall receive one of such children in my name, receiveth me: and m whosoever shall receive me, receiveth not me, but him that sent me. 38 n And John answered him, saying, Master, we saw one casting out

1 ch. x. 16.

m Matt. x. 40.

n Num. xi. 28.

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P render, ministering servant. more and less malicious, of evil spirits, we find from Matt. xii. 45-and the pertinacity and cruelty of this one shewed him to belong to the worst kind. Lord's saying here is rather for their after guidance, than their present; for they could not fast while He was with them, ch. ii.

The

30-32.] SECOND ANNOUNCEMENT OF HIS DEATH AND RESURRECTION. Matt. xvii. 22, 23. Luke ix. 43-45, where see notes, as this account is included in the two others.

33-50.] DISCOURSE RESPECTING THE GREATEST AMONG THEM. Matt. xviii. 1-9. Luke ix. 46-50. Here again the three accounts are independent, and differ in some particulars unimportant in themselves, but very instructive for a right comparison of the three Gospels. First take St. Luke's account.-The disciples had been disputing;-our Lord knowing the strife of their hearts, took a child, &c. :then compare St. Mark-our Lord asked them, on coming into a house, what had been the subject of their dispute;-they were silent from shame; - He sat down, delivered his sentence to the twelve,-and then took the child, &c.- Lastly turn to St. Matthew. There, the disciples them

selves referred the question to our Lord, and
He took the child, &c. Who can forbear see-
ing in these narratives the unfettered and
independent testimony of three witnesses,
consistent with one another in the high-
est form and spirit of truthfulness, but
differing in the mere letter? St. Mark's
account is again the richest and fullest, and
we can hardly doubt that if the literal
exact detail of fact is in question, we
have it here. 33.] Between the com-
ing to Capernaum, and this discourse, hap-
pened the demand of the tribute-money,
Mt. xvii. 20-27.
34.] There is no
real difference in the matter in question
here (and in Luke), and in Matthew. The
kingdom of heaven was looked on as about
soon to appear: and their relative rank
now would be assumed as their relative
rank then. The difference in the expres-
sion of this is a mark of independence and
authority. 35.] See Matt. xx. 26, and
36. taken him in his arms]
This particular we learn from Mark.
37.] See Matt. x. 40. 38.] Only found

note.

besides in Luke, vv. 49, 50.

Notice

the repetition of he followeth not us as characteristic of Mark. The connexion of this remark with what goes before, is: If the receiving any one, even a little child,

devils in thy name, and he followeth not us: and we forbad him, because he followeth not us. 39 But Jesus

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said, Forbid him not: for there is no man which shall do 01 Cor. xii. 3. a miracle in my name, that can lightly speak evil of me.

30. q Matt. x. 42.

40 For P he that is not against us is on 4 our part. 41 9 For p see Matt.xii. whosoever shall give you a cup of water to drink in my name, because ye belong to Christ, verily I say unto you, he shall not lose his reward. 42 And whosoever shall offend one of [these] little ones that [t believe in me], it is better for him that a millstone were hanged about his neck, and he were cast into the sea. 43 And if thy hand Deut. xiii. 6. offend thee, cut it off: it is better for thee to enter into

q many old authorities read, you and your.

I read, by reason that: see note.

* omitted by some ancient authorities: in that case supply the.

Matt. v. 29: xviii. 8.

this is variously read: some ancient authorities have believe only; others, have faith, which is most likely right.

in thy Name, be receiving Thee; were we
doing right when we forbade one who
used thy Name, but did not follow us?'
"Let those observe this," says Bengel,
"who bind on spiritual gifts to canonical
succession." This man actually did what
the very Apostles themselves were specially
appointed to do: and our Lord, so far
from prohibiting, encourages him; see
Num. xi. 26-29.
39.] See 1 Cor.
xii. 3. The very success of the miracle
will awe him, and prevent him from soon
or lightly speaking evil of me. We
must beware of supposing that the applica-
cation of this saying is to be confined to the
working of a miracle-ver. 40 shews that
it is general-a weighty maxim of Chris-
tian toleration and charity, and caution to
men how they presume to limit the work
of the Spirit of God to any sect, or suc-
cession, or outward form of Church; com-
pare Phil. i. 16-18.
40.] This say-
ing is not inconsistent with that in Matt.
xii. 30. They do not refer to the same
thing. This is said of outward con-
formity-that, of inward unity of pur-
pose-two widely differing things. On
that saying, see note there. On this, we
may say all those who, notwithstanding
outward differences of communion and
government, believe in and preach Jesus
Christ, without bitterly and uncharitably
opposing each other, are hereby declared
to be helpers forward of each other's
work. O that all Christians would re-
member this! Stier (Red. J. iii. 24)
strongly deprecates the reading us and

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purport of his weighty saying. For this
is the very fault of the disciples, that they
laid down outward and visible communion
with them as the decisive criterion of com-
munion with the Lord: and this very
fault the Lord rebukes with his repu-
diatory you." Still, there is a propriety,
a tempering the rebuke with a gracious
reminiscence of their unity with Him, and
something exceedingly suiting the belong
to Christ below, in us and our. In the
divided state of the critical evidence, the
reading must be ever doubtful.
This verse does not take up the discourse
from ver. 37, as some think, but is imme-
diately connected with ver. 40:-' Even
the smallest service done in my Name
shall not be unrewarded-much more
should not so great an one as casting out
of devils be prohibited.'
The original
has in the name that: i. e, by reason that,
but not without an allusion to my name,
which furnishes the reason.

41.]

ye belong to Christ] The only place in the
Gospels where this expression is used. St.
Paul has it; see reff. and Rom. viii. 9:
1 Cor. iii. 4.
42.] See Matt. xviii. 6.
43-48.] These solemn repetitions
of former declarations (see Matt. v. 29;
xviii. 8, 9) are by no means to be regarded
as arbitrary insertions by this or that
Evangelist, but as the truth of what was
uttered by our Lord. Vv. 44, 46,

48 are only in Mark; they are cited from
Isaiah (see reff.), where the prophecy is of
the carcases of those who have trans-
gressed against the Lord. This triple
repetition gives sublimity, and leaves no
doubt of the discourse having been ver-

life maimed, than having two hands to go into hell, into s Isa. lxvi. 24. the fire that never shall be quenched: 44 us where their worm dieth not, and the fire is not quenched. 45 And if thy foot offend thee, cut it off: it is better for thee to enter halt into life, than having two feet to be cast into hell, [into the fire that never shall be quenched :] 46 u where their worm dieth not, and the fire is not quenched. 47 And if thine eye offend thee, pluck it out: it is better for thee to enter into the kingdom of God with one eye, than having two eyes to be cast into hell [fire]: 48 where their worm dieth not, and the fire is not quenched. 49 For every one shall be salted with fire, and every sacrifice Luke xiv. 34. shall be salted with salt. 50 u Salt is good: but if the salt

t Lev. ii. 13. Ezek. xliii.

24.

u Matt. v. 13.

v Eph. iv. 29.

Col. iv. 6.

w Rom. xii. 18: have lost his saltness, wherewith will ye season it? ▾ Have

xiv. 19.

2 Cor. xiii. u. salt in yourselves, and have peace one with another.

Heb. xii. 14.

u verses 44 and 46 are omitted by many ancient authorities: probably, as not occurring in Matt. v. 29, 30.

v omitted by many ancient authorities: see on ver. 44.
w omitted by several ancient authorities.

batim thus uttered. See note on Matt.
v. 22.
49.] In order to understand
this difficult verse, it will be necessary first
to examine its connexion and composition.
(1) What is for? It connects it with the
solemn assertions in vv. 43-48, it is better
for thee..., and furnishes a reason why it
is better for us to cut off and cast away, &c.

every one then is to be taken absolutely referring back both to the thee, and the their above-every sacrifice is (not opposed to [Meyer], but) parallel with every one, and and equivalent to just as. (2) This being stated, let us now enquire into the symbolic terms used. FIRE, is the refiner's fire of Mal. iii. 2, to which indeed there seems to be a reference; the fire of Matt. iii. 11 and Acts ii. 3; of Ezek. xxviii. 14 (see my Hulsean Lectures for 1841, pp 9-12). Fire is the symbol of the divine purity and presence:-our God is a consuming fire, not only to his foes, but to his people: but in them, the fire shall burn up only what is impure and requires purifying out, 1 Cor. iii. 13: 1 Pet. i. 7; iv. 12, 17. This very fire shall be to them as a preserving salt. The SALT of the covenant of God (Lev. ii. 13) was to be mixed with every sacrifice; and it is with fire that all men are to be salted. This fire is the divine purity and judgment in the covenant, whose pro mise is, I will dwell among them.' And in and among this purifying fire shall the people of God ever walk and rejoice everlastingly. Rev. xxi. 23. This is the right

understanding of Isa. xxxiii. 14, 15, Who
among us shall dwell with the devouring
fire? &c. He that walketh in righteous-
ness,' &c. And thus the connexion with
the preceding verses is, it is better for
thee to cut off,' &c. for it is part of the
salting of thee, the living sacrifice (Rom.
xii. 1), that every offence and scandal
must be burnt out of thee before thou
canst enter into life.' It is perhaps neces-
sary to add that this is simply the ex-
planation of our Lord's words as they
stand, in their symbolism and connexion.
When Mr. Elliott objects to it as a fear-
ful comment,' he has to do with those
words, not with me. Surely, nothing but
the most amazing power of misunder-
standing can suppose the explanation in-
consistent with such texts as Rom. viii.
1, 34: 1 John ii. 1, 2. 50.] The con-
nexion of this (elsewhere said in other
references, Matt. v. 13: Luke xiv. 34) is
now plain. If this fire which is to purify
and act as a preserving salt to you, have,
from the nullity and vapidity of the grace
of the covenant in you, no such power,—it
can only consume-the salt has lost its
savour- -the covenant is void-you will be
cast out, as it is elsewhere added, and the
fire will be no longer the fire of purifica-
tion, but of wrath eternal.
I will
just add that the interpretation of the
sacrifice as the condemned-and the fire
and salt as eternal fire,-except in the
case of the salt having lost its savour, is
contrary to the whole symbolism of Scrip-

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