Mark's
narrative does not take rise so early as those of Matthew and Luke do, from
the birth of our Saviour, but from John's baptism, from which he soon passes
to Christ's public ministry. Accordingly, in this chapter, we have, I. The
office of John Baptist illustrated by the prophecy of him (ver. 1-3), and by
the history of him, ver. 4-8. II. Christ's baptism, and his being owned from
heaven, ver. 9-11. III. His temptation, ver. 12, 13. IV. His preaching, ver.
14, 15, 21, 22, 38, 39. V. His calling disciples, ver. 16-20. VI. His
praying, ver. 35. VII. His working miracles. 1. His rebuking an unclean
spirit, ver. 23-28. 2. His curing Peter's mother-in-law, who was ill of a
fever, ver. 29-31. 3. His healing all that came to him, ver. 32, 34. 4. His
cleansing a leper, ver. 40-45.
|
The
Ministry of John the Baptist.
|
|
|
1 The beginning of the gospel of Jesus
Christ, the Son of God; 2 As it is written in the prophets,
Behold, I send my messenger before thy face, which shall prepare thy way
before thee. 3 The voice of one crying in the wilderness,
Prepare ye the way of the Lord, make his paths straight. 4 John
did baptize in the wilderness, and preach the baptism of repentance for the
remission of sins. 5 And there went out unto him all the land of
Judæa, and they of Jerusalem, and were all baptized of him in the river of
Jordan, confessing their sins. 6 And John was clothed with
camel's hair, and with a girdle of a skin about his loins; and he did eat
locusts and wild honey; 7 And preached, saying, There cometh one
mightier than I after me, the latchet of whose shoes I am not worthy to
stoop down and unloose. 8 I indeed have baptized you with water:
but he shall baptize you with the Holy Ghost.
We may observe here,
I. What the New Testament is--the divine testament, to which we adhere
above all that is human; the new testament, which we advance
above that which was old. It is the gospel of Jesus Christ the Son of
God, v. 1. 1. It is gospel; it is God's word, and is faithful
and true; see Rev. xix. 9; xxi. 5; xxii. 6. It is a good word,
and well worthy of all acceptation; it brings us glad tidings. 2. It
is the gospel of Jesus Christ, the anointed Saviour, the
Messiah promised and expected. The foregoing gospel began with the generation
of Jesus Christ--that was but preliminary, this comes immediately to the
business--the gospel of Christ. It is called his, not only
because he is the Author of it, and it comes from him, but
because he is the Subject of it, and it treats wholly concerning
him. 3. This Jesus is the Son of God. That truth is the
foundation on which the gospel is built, and which it is written to
demonstrate; for is Jesus be not the Son of God, our faith is
vain.
II. What the reference of the New Testament is to the Old, and its coherence
with it. The gospel of Jesus Christ begins, and so we shall find it goes
on, just as it is written in the prophets (v. 2); for it saith
no other things than those which the prophets and Moses said should come
(Acts xxvi. 22), which was most proper and powerful for the conviction of
the Jews, who believed the Old-Testament prophets to be sent of God and
ought to have evidenced that they did so by welcoming the
accomplishment of their prophecies in its season; but it is of use to us
all, for the confirmation of our faith both in the Old Testament and in the
New, for the exact harmony that there is between both shows that they both
have the same divine original.
Quotations are here borrowed from two prophecies--that of Isaiah, which was
the longest, and that of Malachi, which was the latest (and
there were above three hundred years between them), both of whom spoke to
the same purport concerning the beginning of the gospel of Jesus Christ,
in the ministry of John.
1. Malachi, in whom we had the Old-Testament farewell, spoke very
plainly (ch. iii. 1) concerning John Baptist, who was to give the
New-Testament welcome. Behold, I send my messenger before thy face, v.
2. Christ himself had taken notice of this, and applied it to John (Matt. xi.
10), who was God's messenger, sent to prepare Christ's way.
2. Isaiah, the most evangelical of all the prophets, begins the
evangelical part of his prophecy with this, which points to the beginning
of the gospel of Christ (Isa. xl. 3); The voice of him that crieth in
the wilderness, v. 3. Matthew had taken notice of this, and
applied it to John, ch. iii. 3. But from these two put together here,
we may observe, (1.) That Christ, in his gospel, comes among us,
bringing with him a treasure of grace, and a sceptre of government. (2.)
Such is the corruption of the world, that there is something to do to make
room for him, and to remove that which gives not only obstruction,
but opposition to his progress. (3.) When God sent his Son into the
world, he took care, and when he sends him into the heart, he takes
care, effectual care, to prepare his way before him; for the
designs of his grace shall not be frustrated; nor may any expect the
comforts of that grace, but such as, by conviction of sin and humiliation
for it, are prepared for those comforts, and disposed to receive
them. (4.) When the paths that were crooked, are made
straight (the mistakes of the judgment rectified, and the crooked
ways of the affections), then way is made for Christ's comforts. (5.) It
is in a wilderness, for such this world is, that Christ's way
is prepared, and theirs that follow him, like that which Israel passed
through to Canaan. (6.) The messengers of conviction and terror, that come
to prepare Christ's way, are God's messengers, whom he sends and will
own, and must be received as such. (7.) They that are sent to prepare
the way of the Lord, in such a vast howling wilderness as this is, have
need to cry aloud, and not spare, and to lift up their voice like
a trumpet.
III. What the beginning of the New Testament was. The gospel began in
John Baptist; for the law and the prophets were, until John, the only
divine revelation, but then the kingdom of God began to be preached,
Luke xvi. 16. Peter begins from the baptism of John, Acts i. 22. The
gospel did not begin so soon as the birth of Christ, for he
took time to increase in wisdom and stature, not so late as his
entering upon his public ministry, but half a year before, when John began
to preach the same doctrine that Christ afterward preached. His baptism was
the dawning of the gospel day; for,
1. In John's way of living there was the beginning of a gospel
spirit; for it bespoke great self-denial, mortification of the flesh, a
holy contempt of the world, and nonconformity to it, which may truly be
called the beginning of the gospel of Christ in any soul, v.
6. He was clothed with camels' hair, not with soft raiment; was girt,
not with a golden, but with a leathern girdle; and, in contempt of
dainties and delicate things, his meat was locusts and wild honey.
Note, The more we sit loose to the body, and live above the world, the
better we are prepared for Jesus Christ.
2. In John's preaching and baptizing there was the beginning
of the gospel doctrines and ordinances, and the first fruits of them.
(1.) He preached the remission of sins, which is the great gospel
privilege; showed people their need of it, that they were undone
without it, and that it might be obtained. (2.) He preached repentance,
in order to it; he told people that there must be a renovation of their
hearts and a reformation of their lives, that they must forsake their sins
and turn to God, and upon those terms and no other, their sins should be
forgiven. Repentance for the remission of sins, was what the apostles
were commissioned to preach to all nations, Luke xxiv. 27. (3.) He
preached Christ, and directed his hearers to expect him speedily to
appear, and to expect great things from him. The preaching of Christ
is pure gospel, and that was John Baptist's preaching, v. 7, 8. Like
a true gospel minister, he preaches, [1.] The great pre-eminence
Christ is advanced to; so high, so great, is Christ, that John,
though one of the greatest that was born of women, thinks himself unworthy
to be employed in the meanest office about him, even to stoop down,
and untie his shoes. Thus industrious is he to give honour to him,
and to bring others to do so too. [2.] The great power Christ is invested
with; He comes after me in time, but he is mightier than I,
mightier than the mighty ones of the earth, for he is able to baptize
with the Holy Ghost; he can give the Spirit of God, and by him govern
the spirits of men. [3.] The great promise Christ makes in his gospel
to those who have repented, and have had their sins forgiven them;
They shall be baptized with the Holy Ghost, shall be purified
by his graces, and refreshed by his comforts. And, lastly, All
those who received his doctrine, and submitted to his institution, he baptized
with water, as the manner of the Jews was to admit proselytes, in token
of their cleansing themselves by repentance and reformation (which
were the duties required), and of God's cleansing them both by
remission and by sanctification, which were the blessings promised. Now this
was afterward to be advanced into a gospel ordinance, which John's using it
was a preface to.
3. In the success of John's preaching, and the disciples he admitted by
baptism, there was the beginning of a gospel church. He baptized in
the wilderness, and declined going into the cities; but there went
out unto him all the land of Judea, and they of Jerusalem, inhabitants
both of city and country, families of them, and were all baptized of him.
They entered themselves his disciples, and bound themselves to his
discipline; in token of which, they confessed their sins; he admitted
them his disciples, in token of which, he baptized them. Here were
the stamina of the gospel church, the dew of its youth from the
womb of the morning, Ps. cx. 3. Many of these afterward became followers
of Christ, and preachers of his gospel, and this grain of mustard-seed
became a tree.
9 And it came to pass in those days, that
Jesus came from Nazareth of Galilee, and was baptized of John in
Jordan. 10 And straightway coming up out of the water, he saw
the heavens opened, and the Spirit like a dove descending upon him:
11 And there came a voice from heaven, saying, Thou art my beloved
Son, in whom I am well pleased. 12 And immediately the Spirit
driveth him into the wilderness. 13 And he was there in the
wilderness forty days, tempted of Satan; and was with the wild beasts; and
the angels ministered unto him.
We have here a brief account of Christ's baptism and temptation, which were
largely related Matt. iii. and iv.
I. His baptism, which was his first public appearance, after he had
long lived obscurely in Nazareth. O how much hidden worth is
there, which in this world is either lost in the dust of contempt and cannot
be known, or wrapped up in the veil of humility and will not be
known! But sooner or later it shall be known, as Christ's was.
1. See how humbly he owned God, by coming to be baptized of
John; and thus it became him to fulfil all righteousness. Thus he
took upon him the likeness of sinful flesh, that, though he was
perfectly pure and unspotted, yet he was washed as if he had been polluted;
and thus for our sakes he sanctified himself, that we also might be
sanctified, and be baptized with him, John xvii. 19.
2. See how honourably God owned him, when he submitted to John's baptism.
Those who justify God, and they are said to do, who were baptized
with the baptism of John, he will glorify, Luke vii. 29, 30.
(1.) He saw the heavens opened; thus he was owned to be the Lord from
heaven, and had a glimpse of the glory and joy that were set before him,
and secured to him, as the recompence of his undertaking. Matthew
saith, The heavens were opened to him. Mark saith, He saw them
opened. Many have the heavens opened to receive them, but they do not
see it; Christ had not only a clear foresight of his sufferings, but of his
glory too.
(2.) He saw the Spirit like a dove descending upon him. Note, Then
we may see heaven opened to us, when we perceive the Spirit descending
and working upon us. God's good work in us is the surest evidence of his
good will towards us, and his preparations for us. Justin Martyr says, that when
Christ was baptized, a fire was kindled in Jordan: and it is an ancient
tradition, that a great light shone round the place; for the Spirit
brings both light and heat.
(3.) He heard a voice which was intended for his encouragement to proceed in
his undertaking, and therefore it is here expressed as directed to him,
Thou art my beloved Son. God lets him know, [1.] That he loved him
never the less for that low and mean estate to which he
had now humbled himself; "Though thus emptied and made of no
reputation, yet he is my beloved Son still." [2.] That he loved
him much the more for that glorious and kind
undertaking in which he had now engaged himself. God is well
pleased in him, as referee of all matters in controversy between him and
man; and so well pleased in him, as to be well pleased with us in
him.
II. His temptation. The good Spirit that descended upon him, led
him into the wilderness, v. 12. Paul mentions it as a proof that
he had his doctrine from God, and not from man--that, as soon as he was
called, he went not to Jerusalem, but went into Arabia, Gal. i.
17. Retirement from the world is an opportunity of more free converse with
God, and therefore must sometimes be chosen, for a while, even by those that
are called to the greatest business. Mark observes this circumstance of his
being in the wilderness--that he was with the wild beasts. It
was an instance of his Father's care of him, that he was preserved from
being torn in pieces by the wild beasts, which encouraged him the more that
his Father would provide for him when he was hungry. Special protections are
earnests of seasonable supplies. It was likewise an intimation to him of the
inhumanity of the men of that generation, whom he was to live among--no
better than wild beasts in the wilderness, nay abundantly
worse. In that wilderness,
1. The evil spirits were busy with him; he was tempted of
Satan; not by any inward injections (the prince of this world had nothing
in him to fasten upon), but by outward solicitations. Solicitude often
gives advantages to the tempter, therefore two are better than one.
Christ himself was tempted, not only to teach us, that it is no sin to be
tempted, but to direct us whither to go for succour when we are tempted,
even to him that suffered, being tempted; that he might
experimentally sympathize with us when we are tempted.
2. The good spirits were busy about him; the angels
ministered to him, supplied him with what he needed, and dutifully
attended him. Note, The ministration of the good angels about us, is matter
of great comfort in reference to the malicious designs of the evil angels
against us; but much more doth it befriend us, to have the indwelling of the
spirit in our hearts, which they that have, are so born of God, that,
as far as they are so, the evil one toucheth them not, much less
shall be triumph over them.
|
The
Opening of Christ's Ministry.
|
|
|
14 Now after that John was put in prison,
Jesus came into Galilee, preaching the gospel of the kingdom of God,
15 And saying, The time is fulfilled, and the kingdom of God is at hand:
repent ye, and believe the gospel. 16 Now as he walked by the
sea of Galilee, he saw Simon and Andrew his brother casting a net into the
sea: for they were fishers. 17 And Jesus said unto them, Come ye
after me, and I will make you to become fishers of men. 18 And
straightway they forsook their nets, and followed him. 19 And
when he had gone a little further thence, he saw James the son of
Zebedee, and John his brother, who also were in the ship mending their
nets. 20 And straightway he called them: and they left their
father Zebedee in the ship with the hired servants, and went after
him. 21 And they went into Capernaum; and straightway on the
sabbath day he entered into the synagogue, and taught. 22 And
they were astonished at his doctrine: for he taught them as one that had
authority, and not as the scribes.
Here is, I. A general account of Christ's preaching in Galilee. John gives
an account of his preaching in Judea, before this (ch. ii. and iii.),
which the other evangelists had omitted, who chiefly relate what occurred in
Galilee, because that was least known at Jerusalem. Observe,
1. When Jesus began to preach in Galilee; After that John was put in
prison. When he had finished his testimony, then Jesus began
his. Note, The silencing of Christ's ministers shall not be the suppressing
of Christ's gospel; if some be laid aside, others shall be raised up,
perhaps mightier than they, to carry on the same work.
2. What he preached; The gospel of the kingdom of God. Christ came to
set up the kingdom of God among men, that they might be brought into subjection
to it, and might obtain salvation in it; and he set it up by the
preaching of his gospel, and a power going along with it.
Observe, (1.) The great truths Christ preached; The time is
fulfilled, and the kingdom of God is at hand. This refers to the Old
Testament, in which the kingdom of the Messiah was promised, and the time
fixed for the introducing of it. They were not so well versed in those
prophecies, nor did they so well observe the signs of the times, as to
understand it themselves, and therefore Christ gives them notice of it;
"The time prefixed is now at hand; glorious discoveries of
divine light, life, and love, are now to be made; a new dispensation far
more spiritual and heavenly than that which you have hitherto been under, is
now to commence." Note, God keeps time; when the time is fulfilled,
the kingdom of God is at hand, for the vision is for an appointed
time, which will be punctually observed, though it tarry past our time.
(2.) The great duties inferred from thence. Christ gave them to understand
the times, that they might know what Israel ought to do; they
fondly expected the Messiah to appear in external pomp and power, not only
to free the Jewish nation from the Roman yoke, but to make it have dominion
over all its neighbours, and therefore thought, when that kingdom of God
was at hand, they must prepare for war, and for victory and
preferment, and great things in the world; but Christ tells them, in the
prospect of that kingdom approaching, they must repent, and believe the
gospel. They had broken the moral law, and could not be saved by
a covenant of innocency, for both Jew and Gentile are concluded under
guilt. They must therefore take the benefit of a covenant of grace,
must submit to a remedial law, and this is it--repentance towards
God, and faith towards our Lord Jesus Christ. They had not made use of
the prescribed preservatives, and therefore must have recourse to the
prescribed restoratives. By repentance we must lament and forsake our sins,
and by faith we must receive the forgiveness of them. By repentance we must
give glory to our Creator whom we have offended; by faith we must give glory
to our Redeemer who came to save us from our sins. Both these must go
together; we must not think either that reforming our lives will save us
without trusting in the righteousness and grace of Christ, or that trusting
in Christ will save us without the reformation of our hearts and lives.
Christ hath joined these two together, and let no man think to put them
asunder. They will mutually assist and befriend each other. Repentance will
quicken faith, and faith will make repentance evangelical; and the sincerity
of both together must be evidenced by a diligent conscientious obedience to
all God's commandments. Thus the preaching of the gospel began, and thus it
continues; still the call is, Repent, and believe, and live a life of
repentance and a life of faith.
II. Christ appearing as a teacher, here is next his calling of disciples,
v. 16-20. Observe, 1. Christ will have followers. If he set up a
school, he will have scholars; if he set up his standard, he will have
soldiers; if he preach, he will have hearers. He has taken an effectual
course to secure this; for all that the Father has given him, shall,
without fail, come to him. 2. The instruments Christ chose to employ
in setting up his kingdom, were the weak and foolish things of the
world; not called from the great sanhedrim, or the schools of the
rabbin, but picked up from among the tarpaulins by the sea-side, that the
excellency of the power might appear to be wholly of God, and not
at all of them. 3. Though Christ needs not the help of man, yet he is
pleased to make use of it in setting up his kingdom, that he might deal with
us not in a formidable but in a familiar way, and that in his kingdom the nobles
and governors may be of ourselves, Jer. xxxi. 21. 4. Christ puts honour
upon those who, though mean in the world, are diligent in their business,
and loving to one another; so those were, whom Christ called. He
found them employed, and employed together. Industry and unity
are good and pleasant, and there the Lord Jesus commands the
blessing, even this blessing, Follow me. 5. The business of ministers
is to fish for souls, and win them to Christ. The children of
men, in their natural condition, are lost, wander endlessly in the great
ocean of this world, and are carried down the stream of its course and way;
they are unprofitable. Like leviathan in the waters, they play therein;
and often, like the fishes of the sea, they devour one another. Ministers,
in preaching the gospel, cast the net into the waters, Matt. xiii.
47. Some are enclosed and brought to shore, but far the greater number
escape. Fishermen take great pains, and expose themselves to great
perils, so do ministers; and they have need of wisdom. If many a
draught brings home nothing, yet they must go on. 6. Those whom Christ
called, must leave all, to follow him; and by his grace he inclines
them to do so. Not that we must needs go out of the world
immediately, but we must sit loose to the world, and forsake every thing
that is inconsistent with our duty to Christ, and that cannot be kept
without prejudice to our souls. Mark takes notice of James and John, that
they left not only their father (which we had in Matthew), but the
hired servants, whom perhaps they loved as their own brethren, being
their fellow-labourers and pleasant comrades; not only relations, but
companions, must be left for Christ, and old acquaintance. Perhaps it is an
intimation of their care for their father; they did not leave him without
assistance, they left the hired servants with him. Grotius thinks it
is mentioned as an evidence that their calling was gainful to them, for it
was worth while to keep servants in pay, to help them in it, and their hands
would be much missed, and yet they left it.
III. Here is a particular account of his preaching in Capernaum, one of the cities
of Galilee; for though John Baptist chose to preach in a wilderness,
and did well, and did good, yet it doth not therefore follow,
that Jesus must do so too; the inclinations and opportunities of ministers
may very much differ, and yet both be in the way of their duty, and
both useful. Observe, 1. When Christ came into Capernaum, he straightway
applied himself to his work there, and took the first opportunity of
preaching the gospel. Those will think themselves concerned not to lose
time, who consider what a deal of work they have to do, and what a
little time to do it in. 2. Christ religiously observed the sabbath day,
though not by tying himself up to the tradition of the elders, in all the
niceties of the sabbath-rest, yet (which was far better) by applying
himself to, and abounding in, the sabbath-work, in order to which the
sabbath-rest was instituted. 3. Sabbaths are to be sanctified in religious
assemblies, if we have opportunity; it is a holy day, and must be
honoured with a holy convocation; this was the good old way,
Acts xiii. 27; xv. 21. On the sabbath-day, toiV
sabbasin--on the sabbath-days; every
sabbath-day, as duly as it returned, he went into the synagogue. 4.
In religious assemblies on sabbath-days, the gospel is to be
preached, and those to be taught, who are willing to learn the truth
as it is in Jesus. 5. Christ was a non-such preacher; he did not preach as
the scribes, who expounded the law of Moses by rote, as a school-boy
says his lesson, but were neither acquainted with it (Paul himself,
when a Pharisee, was ignorant of the law), nor affected with it; it
came not from the heart, and therefore came not with authority.
But Christ taught as one that had authority, as one that knew the
mind of God, and was commissioned to declare it. 6. There is much in the
doctrine of Christ, that is astonishing; the more we hear it, the
more cause we shall see to admire it.
|
The
Expulsion of Evil Spirits.
|
|
|
23 And there was in their synagogue a man
with an unclean spirit; and he cried out, 24 Saying, Let us
alone; what have we to do with thee, thou Jesus of Nazareth? art thou come
to destroy us? I know thee who thou art, the Holy One of God. 25
And Jesus rebuked him, saying, Hold thy peace, and come out of him.
26 And when the unclean spirit had torn him, and cried with a loud voice, he
came out of him. 27 And they were all amazed, insomuch that they
questioned among themselves, saying, What thing is this? what new doctrine is
this? for with authority commandeth he even the unclean spirits, and they do
obey him. 28 And immediately his fame spread abroad throughout
all the region round about Galilee.
As soon as Christ began to preach, he began to work miracles for the
confirmation of his doctrine; and they were such as intimated the design and
tendency of his doctrine, which were to conquer Satan, and cure sick souls.
In these verses, we have,
I. Christ's casting the devil out of a man that was possessed, in the
synagogue at Capernaum. This passage was not related in Matthew, but is
afterward in Luke iv. 33. There was in the synagogue a man with an
unclean spirit, en pneumati akaqartw--in
an unclean spirit; for the spirit had the man in his possession, and led
him captive at his will. So the whole world is said to lie en
tw ponhrw--in the wicked one. And some have
thought it more proper to say, The body is in the soul,
because it is governed by it, than the soul in the body. He was in
the unclean spirit, as a man is said to be in a fever, or in a
frenzy, quite overcome by it. Observe, The devil is here called an
unclean spirit, because he has lost all the purity of his nature,
because he acts in direct opposition to the Holy Spirit of God, and
because with his suggestions he pollutes the spirits of men. This man was
in the synagogue; he did not come either to be taught or to be healed,
but, as some think, to confront Christ and oppose him, and hinder people
from believing on him. Now here we have,
1. The rage which the unclean spirit expressed at Christ; He cried out,
as one in an agony, at the presence of Christ, and afraid of being
dislodged; thus the devils believe and tremble, have a horror of
Christ, but no hope in him, nor reverence for him. We are told what he said,
v. 24, where he doth not go about to capitulate with him, or make
terms (so far was he from being in league or compact with him), but
speaks as one that knew his doom. (1.) He calls him Jesus of Nazareth;
for aught that appears, he was the first that called him so, and he did it
with design to possess the minds of the people with low thoughts of
him, because no good thing was expected out of Nazareth; and with prejudices
against him as a Deceiver, because every body knew the Messiah must be of
Bethlehem. (2.) Yet a confession is extorted from him--that he is the
holy One of God, as was from the damsel that had the spirit of
divination concerning the apostles--that they were the servants of the
most high God, Acts xvi. 16, 17. Those who have only a notion of
Christ--that he is the holy One of God, and have no faith in him, or
love to him, go no further than the devil doth. (3.) He in effect
acknowledgeth that Christ was too hard for him, and that he could not stand
before the power of Christ; "Let us alone; for if thou take us
to task, we are undone, thou canst destroy us." This is the
misery of those wicked spirits, that they persist in their rebellion, and
yet know it will end in their destruction. (4.) He desires to have nothing
to do with Jesus Christ; for he despairs of being saved by
him, and dreads being destroyed by him. "What have we
to do with thee? If thou wilt let us alone, we will let thee
alone." See whose language they speak, that say to the Almighty,
Depart from us. This, being an unclean spirit, therefore hated
and dreaded Christ, because he knew him to be a holy One; for the carnal
mind is enmity against God, especially against his holiness.
2. The victory which Jesus Christ obtained over the unclean spirit; for
this purpose was the Son of God manifested, that he might destroy the works
of the devil, and so he makes it to appear; nor will he be turned back
from prosecuting this war, either by his flatteries or by his menaces. It is
in vain for Satan to beg and pray, Let us alone; his power must be
broken, and the poor man must be relieved; and therefore, (1.) Jesus commands.
As he taught, so he healed, with authority. Jesus rebuked him;
he chid him and threatened him, imposed silence upon him; Hold thy peace;
fimwqhti--be
muzzled. Christ has a muzzle for that unclean spirit when he fawns
as well as when he barks; such acknowledgments of him as this was,
Christ disdains, so far is he from accepting them. Some
confess Christ to be the holy One of God, that under the cloak of
that profession they may carry on malicious mischievous designs; but their
confession is doubly an abomination to the Lord Jesus, as it sues in his
name for a license to sin, and shall therefore be put to silence and shame.
But this is not all, he must not only hold his peace, but he must come
out of the man; this was it he dreaded--his being restrained from doing
further mischief. But, (2.) The unclean spirit yields, for there is
no remedy (v. 26); He tore him, put him into a strong
convulsion; that one could have thought he had been pulled in pieces;
when he would not touch Christ, in fury at him he grievously
disturbed this poor creature. Thus, when Christ by his grace delivers poor
souls out of the hands of Satan, it is not without a grievous toss and
tumult in the soul; for that spiteful enemy will disquiet those whom
he cannot destroy. He cried with a loud voice, to frighten the
spectators, and make himself seem terrible, as if he would have it thought
that though he was conquered, he was but just conquered, and that he hopes
to rally again, and recover his ground.
II. The impression which this miracle made upon the minds of the people, v.
27, 28.
1. It astonished them that saw it; They were all amazed. It was
evident, beyond contradiction, that the man was possessed--witness the
tearing of him, and the loud voice with which the spirit cried;
it was evident that he was forced out by the authority of Christ;
this was surprising to them, and put them upon considering with themselves,
and enquiring of one another, "What is this new doctrine? For it
must certainly be of God, which is thus confirmed. He hath certainly
an authority to command us, who hath ability to command even the unclean
spirits, and they cannot resist him, but are forced to obey him."
The Jewish exorcists pretended by charm or invocation to drive away evil
spirits; but this was quite another thing, with authority he commands
them. Surely it is our interest to make him our Friend, who has
the control of infernal spirits.
2. It raised his reputation among all that heard it; Immediately his fame
spread abroad into the whole adjacent region of Galilee, which was a
third part of the land of Canaan. The story was presently got into every
one's mouth, and people wrote it to their friends all the country over,
together with the remark made upon it, What new doctrine is this? So
that it was universally concluded, that he was a Teacher come from God,
and under that character he shone more bright than if he had appeared in all
the external pomp and power which the Jews expected their Messiah to appear
in; and thus he prepared his own way, now that John, who was his
harbinger, was clapped up; and the fame of this miracle spread the further,
because as yet the Pharisees, who envied his fame, and laboured to eclipse
it, had not advanced their blasphemous suggestion, that he cast out
devils by compact with the prince of the devils.
|
Christ
Healing Many Patients.
|
|
|
29 And forthwith, when they were come out of
the synagogue, they entered into the house of Simon and Andrew, with James
and John. 30 But Simon's wife's mother lay sick of a fever, and
anon they tell him of her. 31 And he came and took her by the
hand, and lifted her up; and immediately the fever left her, and she
ministered unto them. 32 And at even, when the sun did set, they
brought unto him all that were diseased, and them that were possessed with
devils. 33 And all the city was gathered together at the
door. 34 And he healed many that were sick of divers diseases,
and cast out many devils; and suffered not the devils to speak, because they
knew him. 35 And in the morning, rising up a great while before
day, he went out, and departed into a solitary place, and there
prayed. 36 And Simon and they that were with him followed after
him. 37 And when they had found him, they said unto him, All men
seek for thee. 38 And he said unto them, Let us go into the next
towns, that I may preach there also: for therefore came I forth.
39 And he preached in their synagogues throughout all Galilee, and cast out
devils.
In these verses, we have,
I. A particular account of one miracle that Christ wrought, in the cure of
Peter's wife's mother, who was ill of a fever. This passage we had before,
in Matthew. Observe,
1. When Christ had done that which spread his fame throughout all
parts, he did not then sit still, as some think that they may lie in bed
when their name is up. No, he continued to do good, for that
was it he aimed at, and not his own honour. Nay, those who are in
reputation, had need be busy and careful to keep it up.
2. When he came out of the synagogue, where he had taught and healed
with a divine authority, yet he conversed familiarly with the poor fishermen
that attended him, and did not think it below him. Let the same mind, the
same lowly mind, be in us, that was in him.
3. He went into Peter's house, probably invited thither to such
entertainment as a poor fisherman could give him, and he accepted of it. The
apostles left all for Christ; so far as that what they had should not hinder
them from him, yet not so, but that they might use it for him.
4. He cured his mother-in-law, who was sick. Wherever Christ comes, he comes
to do good, and will be sure to pay richly for his entertainment. Observe,
How complete the cure was; when the fever left her, it did not, as
usual, leave her weak, but the same hand that healed her, strengthened
her, so that she was able to minister to them; the cure is in order
to that, to fit for action, that we may minister to Christ, and to those
that are his for his sake.
II. A general account of many cures he wrought--diseases healed, devils
expelled. It was on the evening of the sabbath, when the sun did
set, or was set; perhaps many scrupled bringing their sick to
him, till the sabbath was over, but their weakness therein was no prejudice
to them in applying to Christ. Though he proved it lawful to heal on the
sabbath days, yet, if any stumbled at it, they were welcome at another
time. Now observe,
1. How numerous the patients were; All the city was gathered at
the door, as beggars for a dole. That one cure in the synagogue
occasioned this crowding after him. Others speeding well with Christ should
quicken us in our enquiries after him. Now the Sun of righteousness rises
with healing under his wings; to him shall the gathering of the
people be. Observe, How Christ was flocked after in a private house,
as well as in the synagogue; wherever he is, there let his servants,
his patients, be. And in the evening of the sabbath, when the public
worship is over, we must continue our attendance upon Jesus Christ; he
healed, as Paul preached, publicly, and from house to house.
2. How powerful the Physician was; he healed all that were
brought to him, though ever so many. Nor was it some one particular disease,
that Christ set up for the cure of, but he healed those that were sick of
divers diseases, for his word was a panpharmacon--a salve for every
sore. And that miracle particularly which he wrought in the synagogue,
he repeated in the house at night; for he cast out many devils,
and suffered not the devils to speak, for he made them know who he
was, and that silenced them. Or, He suffered them not to say that
they knew him (so it may be read); he would not permit any more of them
to say, as they did (v. 24), I know thee, who thou art.
III. His retirement to his private devotion (v. 35); He
prayed, prayed alone; to set us an example of secret prayer. Though as
God he was prayed to, as man he prayed. Though he was
glorifying God, and doing good, in his public work, yet he found time to be
alone with his Father; and thus it became him to fulfil all
righteousness. Now observe,
1. The time when Christ prayed. (1.) It was in the morning,
the morning after the sabbath day. Note, When a sabbath day is over
and past, we must not think that we may intermit our devotion till the next
sabbath: no, though we go not to the synagogue, we must go to the throne
of grace, every day in the week; and the morning after the sabbath
particularly, that we may preserve the good impressions of the day. This morning
was the morning of the first day of the week, which afterward he
sanctified, and made remarkable, by another sort of rising early.
(2.) It was early, a great while before day. When others were asleep
in their beds, he was praying, as a genuine Son of David, who seeks
God early, and directs his prayer in the morning; nay, and at
midnight will rise to give thanks. It has been said, The morning is a
friend to the Muses--Aurora Musis amica; and it is no less so to the Graces.
When our spirits are most fresh and lively, then we should take time for devout
exercises. He that is the first and best, ought to have the first
and best.
2. The place where he prayed; He departed into a solitary place,
either out of town, or some remote garden or out-building. Though he was in
no danger of distraction, or of temptation to vain-glory, yet he retired, to
set us an example to his own rule, When thou prayest enter into thy
closet. Secret prayer must be made secretly. Those that have the most
business in public, and of the best kind, must sometimes be alone with
God; must retire into solitude, there to converse with God, and
keep up communion with him.
IV. His return to his public work. The disciples thought they
were up early, but found their Master was up before them, and
they enquired which way he went, followed him to his solitary
place, and there found him at prayer, v. 36, 37. They told
him that he was much wanted, that there were a great many patients waiting
for him; All men seek for thee. They were proud that their Master was
become so popular already, and would have him appear in public, yet
more in that place, because it was their own city; and we are apt to
be partial to the places we know and are interested in. "No,"
saith Christ, "Capernaum must not have the monopoly of the Messiah's
preaching and miracles. Let us go into the next towns, the villages
that lie about here, that I may preach there also, and work miracles
there, for therefore came I forth, not to be constantly resident in
one place, but to go about doing good." Even the inhabitants
of the villages in Israel shall rehearse the righteous acts of the
Lord, Judg. v. 11. Observe, Christ had still an eye to the end wherefore
he came forth, and closely pursued that; nor will he be drawn by
importunity, or the persuasions of his friends, to decline from that; for (v.
39) he preached in their synagogues throughout all Galilee, and, to
illustrate and confirm his doctrine, he cast out devils. Note,
Christ's doctrine is Satan's destruction.
40 And there came a leper to him, beseeching
him, and kneeling down to him, and saying unto him, If thou wilt, thou canst
make me clean. 41 And Jesus, moved with compassion, put forth his
hand, and touched him, and saith unto him, I will; be thou clean.
42 And as soon as he had spoken, immediately the leprosy departed from him,
and he was cleansed. 43 And he straitly charged him, and
forthwith sent him away; 44 And saith unto him, See thou say
nothing to any man: but go thy way, show thyself to the priest, and offer
for thy cleansing those things which Moses commanded, for a testimony unto
them. 45 But he went out, and began to publish it much,
and to blaze abroad the matter, insomuch that Jesus could no more openly
enter into the city, but was without in desert places: and they came to him
from every quarter.
We have here the story of Christ's cleansing a leper, which we had
before, Matt. viii. 2-4. It teaches us,
1. How to apply ourselves to Christ; come as this leper did, (1.)
With great humility; this leper came beseeching him, and kneeling
down to him (v. 40); whether giving divine honour to him as God,
or rather a less degree of respect as a great Prophet, it teaches us
that those who would receive grace and mercy from Christ, must ascribe
honour and glory to Christ, and approach to him with humility and reverence.
(2.) With a firm belief of his power; Thou canst make me clean.
Though Christ's outward appearance was but mean, yet he had this
faith in his power, which implies his belief that he was sent of God.
He believes it with application, not only in general, Thou cast do every
thing (as John xi. 22), but, Thou cast make me clean. Note, What
we believe of the power of Christ we must bring home to our particular case;
Thou canst do this for me. (3.) With submission to the will of
Christ; Lord, if thou wilt. Not as if he had any doubt of Christ's
readiness in general to help the distressed, but, with the modesty that
became a poor petitioner, he refers his own particular case to him.
2. What to expect from Christ; that according to our faith it shall
be to us. His address is not in the form of prayer, yet Christ answered it
as a request. Note, Affectionate professions of faith in Christ, and
resignations to him, are the most prevailing petitions for mercy from him,
and shall speed accordingly. (1.) Christ was moved with compassion.
This is added here, in Mark, to show that Christ's power is employed by his
pity for the relief of poor souls; that his reasons are fetched from within
himself, and we have nothing in us to recommend us to his favour, but our misery
makes us the objects of his mercy. And what he does for us he does
with all possible tenderness. (2.) He put forth his hand, and touched
him. He exerted his power, and directed it to this
creature. In healing souls, Christ toucheth them, 1 Sam. x. 26. When
the queen toucheth for the evil, she saith, I touch, God heals; but
Christ toucheth and healeth too. (3.) He said, I will, be thou
clean. Christ's power was put forth in and by a word, to signify
in what way Christ would ordinarily work spiritual cures; He sends his
word and heals, Ps. cvii. 20; John xv. 3; xvii. 17. The poor leper put
an if upon the will of Christ; If thou wilt; but that doubt
is soon put out of doubt; I will. Christ most readily wills
favours to those that most readily refer themselves to his will. He
was confident of Christ's power; Thou canst make me clean; and
Christ will show how much his power is drawn out into act by the faith of
his people, and therefore speaks the word as one having authority, Be
thou clean. And power accompanied this word, and the cure was perfect in
an instant; Immediately his leprosy vanished, and there remained no
more sign of it, v. 42.
3. What to do when we have received mercy from Christ. We must with
his favours receive his commands. When Christ had cured him, he strictly
charged him; the word here is very significant, embrimhsamenoV--graviter
interminatus--prohibiting with threats. I am apt to think that this
refers not to the directions he gave him to conceal it (v. 44), for
those are mentioned by themselves; but that this was such a charge as he
gave to the impotent man whom he cured, John v. 14, Sin no more, lest a
worse thing come unto thee; for the leprosy was ordinarily the
punishment of some particular sinners, as in Miriam's, Gehazi's, and
Uzziah's, case; now, when Christ healed him, he warned him, he threatened
him with the fatal consequence of it if he should return to sin
again. He also appointed him, (1.) To show himself to the priest,
that the priest by his own judgment of this leper might be a witness for
Christ, that he was the Messiah, Matt. xi. 5. (2.) Till he had done that,
not to say any thing of it to any man: this is an instance of
the humility of Christ and his self-denial, that he did not seek his
own honour, did not strive or cry, Isa. xlii. 2. And it is an example
to us, not to seek our own glory, Prov. xxv. 27. He must not proclaim
it, because that would much increase the crowd that followed Christ, which
he thought was too great already; not as if he were unwilling to do good
to all, to as many as came; but he would do it with as little noise
as might be, would have no offence given to the government, no disturbance
of the public peace, not any thing done that looked like ostentation, or an
affecting of popular applause. What to think of the leper's publishing
it, and blazing it abroad, I know not; the concealment of the good
characters and good works of good men better become them than their
friends; nor are we always bound by the modest commands of humble men.
The leper ought to have observed his orders; yet, no doubt, it was with a
good design that he proclaimed the cure, and it had no other ill
effect than that it increased the multitudes which followed Christ, to that
degree, that he could no more openly enter into the city; not upon
the account of persecution (there was no danger of that yet,) but because
the crowd was so great, that the streets would not hold them, which obliged
him to go into desert places, to a mountain (ch. iii.
13), to the sea-side, ch. iv. 1. This shows how expedient
it was for us, that Christ should go away, and send the Comforter,
for his bodily presence could be but in one place at a time; and those that came
to him from every quarter, could not get near him; but by his
spiritual presence he is with his people wherever they are, and comes to
them to every quarter.
