Comentario crítico, práctico y explicativo sobre el Antiguo y el Nuevo Testamento, por Robert Jamieson, A. R. Fausset y David Brown

What thing is this? what new doctrine--teaching

is this?--The audience, rightly apprehending that the miracle was wrought to illustrate the teaching and display the character and glory of the Teacher, begin by asking what novel kind of teaching this could be, which was so marvellously attested.

Mark 1:28

mar 1:28

And immediately his fame spread abroad throughout all the region round about Galilee--rather, "the whole region of Galilee"; though some, as MEYER and ELLICOTT, explain it of the country surrounding Galilee.

Mark 1:29

mar 1:29

And forthwith, when they were come out of the synagogue--so also in Luk 4:38.

they entered into the house of Simon and Andrew, with James and John--The mention of these four--which is peculiar to Mark--is the first of those traces of Peter's hand in this Gospel, of which we shall find many more. The house being his, and the illness and cure so nearly affecting himself, it is interesting to observe this minute specification of the number and names of the witnesses; interesting also--as the first occasion on which the sacred triumvirate of Peter and James and John are selected from among the rest, to be a threefold cord of testimony to certain events in their Lord's life (see on Mar 5:37) --Andrew being present on this occasion, as the occurrence took place in his own house.

Mark 1:30

mar 1:30

But Simon's wife's mother lay sick of a fever--Luke, as was natural in "the beloved physician" (Col 4:14), describes it professionally; calling it a "great fever," and thus distinguishing it from that lighter kind which the Greek physicians were wont to call "small fevers," as GALEN, quoted by WETSTEIN, tells us.

and anon--immediately.

they tell him of her--naturally hoping that His compassion and power towards one of His own disciples would not be less signally displayed than towards the demonized stranger in the synagogue.

Mark 1:31

mar 1:31

And he came and took her by the hand--rather, "And advancing, He took her," &c. The beloved physician again is very specific: "And He stood over her."

and lifted her up--This act of condescension, most felt doubtless by Peter, is recorded only by Mark.

and immediately the fever left her, and she ministered unto them--preparing their sabbath-meal: in token both of the perfectness and immediateness of the cure, and of her gratitude to the glorious Healer.

Mark 1:32

mar 1:32

And at even, when the sun did set--so Mat 8:16. Luke (Luk 4:40) says it was setting.

they brought unto him all that were diseased, and them that were possessed with devils--the demonized. From Luk 13:14 we see how unlawful they would have deemed it to bring their sick to Jesus for a cure during the sabbath hours. They waited, therefore, till these were over, and then brought them in crowds. Our Lord afterwards took repeated occasion to teach the people by example, even at the risk of His own life, how superstitious a straining of the sabbath rest this was.

Mark 1:33

mar 1:33

And all the city was gathered together at the door--of Peter's house; that is, the sick and those who brought them, and the wondering spectators. This bespeaks the presence of an eye-witness, and is one of those lively examples of word-painting so frequent in this Gospel.

Mark 1:34

mar 1:34

And he healed many that were sick of divers diseases, and cast out many devils--In Mat 8:16 it is said, "He cast out the spirits with His word"; or rather, "with a word"--a word of command.

and suffered not the devils to speak, because they knew him--Evidently they would have spoken, if permitted, proclaiming His Messiahship in such terms as in the synagogue; but once in one day, and that testimony immediately silenced, was enough. See on Mar 1:24. After this account of His miracles of healing, we have in Mat 8:17 this pregnant quotation, "That it might be fulfilled which was spoken by Esaias the prophet, saying (Isa 53:4), Himself took our infirmities, and bare our sicknesses."

Mark 1:35

mar 1:35

And in the morning--that is, of the day after this remarkable sabbath; or, on the first day of the week. His choosing this day to inaugurate a new and glorious stage of His public work, should be noted by the reader.

rising up a great while before day--"while it was yet night," or long before daybreak.

he went out--all unperceived from Peter's house, where He slept.

and departed into a solitary place, and there prayed--or, "continued in prayer." He was about to begin His first preaching and healing circuit; and as on similar solemn occasions (Luk 5:16; Luk 6:12; Luk 9:18, Luk 9:28-29; Mar 6:46), He spent some time in special prayer, doubtless with a view to it. What would one not give to have been, during the stillness of those grey morning hours, within hearing--not of His "strong crying and tears," for He had scarce arrived at the stage for that--but of His calm, exalted anticipations of the work which lay immediately before Him, and the outpourings of His soul about it into the bosom of Him that sent Him! He had doubtless enjoyed some uninterrupted hours of such communings with His heavenly Father ere His friends from Capernaum arrived in search of Him. As for them, they doubtless expected, after such a day of miracles, that the next day would witness similar manifestations. When morning came, Peter, loath to break in upon the repose of his glorious Guest, would await His appearance beyond the usual hour; but at length, wondering at the stillness, and gently coming to see where the Lord lay, he finds it--like the sepulchre afterwards--empty! Speedily a party is made up to go in search of Him, Peter naturally leading the way.

Mark 1:36

mar 1:36

And Simon and they that were with him followed after him--rather, "pressed after Him." Luke (Luk 4:42) says, "The multitudes sought after Him"; but this would be a party from the town. Mark, having his information from Peter himself, speaks only of what related directly to him. "They that were with him" would probably be Andrew his brother, James and John, with a few other choice brethren.

Mark 1:37

mar 1:37

And when they had found him--evidently after some search.

they said unto him, All men seek for thee--By this time, "the multitudes" who, according to Luke (Luk 4:42), "sought after Him"--and who, on going to Peter's house, and there learning that Peter and a few more were gone in search of Him, had set out on the same errand--would have arrived, and "came unto Him and stayed Him, that He should not depart from them" (Luk 4:42); all now urging His return to their impatient townsmen.

Mark 1:38

mar 1:38

And he said unto them, Let us go--or, according to another reading, "Let us go elsewhere."

into the next towns--rather, "unto the neighboring village-towns"; meaning those places intermediate between towns and villages, with which the western side of the Sea of Galilee was studded.

that I may preach there also; for therefore came I forth--not from Capernaum, as DE WETTE miserably interprets, nor from His privacy in the desert place, as MEYER, no better; but from the Father. Compare Joh 16:28, "I came forth from the Father, and am come into the world," &c.--another proof, by the way, that the lofty phraseology of the Fourth Gospel was not unknown to the authors of the others, though their design and point of view are different. The language in which our Lord's reply is given by Luke (Luk 4:43) expresses the high necessity under which, in this as in every other step of His work, He acted--"I must preach the kingdom of God to other cities also; for therefore"--or, "to this end"--"am I sent." An act of self-denial it doubtless was, to resist such pleadings to return to Capernaum. But there were overmastering considerations on the other side.

Next: Mark Chapter 2

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments: Mark: Mark Chapter 2

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Mark Chapter 2

Mark 2:1

mar 2:1

HEALING OF A PARALYTIC. ( = Mat 9:1-8; Luk 5:17-26). (Mar 2:1-12)

And again he entered into Capernaum--"His own city" (Mat 9:1).

and it was noised that he was in the house--no doubt of Simon Peter (Mar 1:29).

Mark 2:2

mar 2:2

And straightway many were gathered together, insomuch that there was no room to receive them, no, not so much as about the door--This is one of Mark's graphic touches. No doubt in this case, as the scene occurred at his informant's own door, these details are the vivid recollections of that honored disciple.

and he preached the word unto them--that is, indoors; but in the hearing, doubtless, of the multitude that pressed around. Had He gone forth, as He naturally would, the paralytic's faith would have had no such opportunity to display itself. Luke (Luk 5:17) furnishes an additional and very important incident in the scene--as follows: "And it came to pass on a certain day, as He was teaching, that there were Pharisees and doctors of the law sitting by, which were come out of every town," or village, "of Galilee, and Judea, and Jerusalem." This was the highest testimony yet borne to our Lord's growing influence, and the necessity increasingly felt by the ecclesiastics throughout the country of coming to some definite judgment regarding Him. "And the power of the Lord was [present] to heal them"--or, "was [efficacious] to heal them," that is, the sick that were brought before Him. So that the miracle that is now to be described was among the most glorious and worthy to be recorded of many then performed; and what made it so was doubtless the faith which was manifested in connection with it, and the proclamation of the forgiveness of the patient's sins that immediately preceded it.

Mark 2:3

mar 2:3

And they come unto him--that is, towards the house where He was.

bringing one sick of the palsy--"lying on a bed" (Mat 9:2).

which was borne of four--a graphic particular of Mark only.

Mark 2:4

mar 2:4

And when they could not come nigh unto him for the press--or, as in Luke (Luk 5:19), "when they could not find by what way they might bring him in because of the multitude," they "went upon the housetop"--the flat or terrace-roof, universal in Eastern houses.

they uncovered the roof where he was: and when they had broken it up, they let down the bed--or portable couch

wherein the sick of the palsy lay--Luke (Luk 5:19) says, they "let him down through the tilling with his couch into the midst before Jesus." Their whole object was to bring the patient into the presence of Jesus; and this not being possible in the ordinary way, because of the multitude that surrounded Him, they took the very unusual method here described of accomplishing their object, and succeeded. Several explanations have been given of the way in which this was done; but unless we knew the precise plan of the house, and the part of it from which Jesus taught--which may have been a quadrangle or open court, within the buildings of which Peter's house was one, or a gallery covered by a veranda--it is impossible to determine precisely how the thing was done. One thing, however, is clear, that we have both the accounts from an eye-witness.

Mark 2:5

mar 2:5

When Jesus saw their faith--It is remarkable that all the three narratives call it "their faith" which Jesus saw. That the patient himself had faith, we know from the proclamation of his forgiveness, which Jesus made before all; and we should have been apt to conclude that his four friends bore him to Jesus merely out of benevolent compliance with the urgent entreaties of the poor sufferer. But here we learn, not only that his bearers had the same faith with himself, but that Jesus marked it as a faith which was not to be defeated--a faith victorious over all difficulties. This was the faith for which He was ever on the watch, and which He never saw without marking, and, in those who needed anything from Him, richly rewarding.

he said unto the sick of the palsy, Son--"be of good cheer" (Mat 9:2).

thy sins be forgiven thee--By the word "be," our translators perhaps meant "are," as in Luke (Luk 5:20). For it is not a command to his sins to depart, but an authoritative proclamation of the man's pardoned state as a believer. And yet, as the Pharisees understood our Lord to be dispensing pardon by this saying, and Jesus not only acknowledges that they were right, but founds His whole argument upon the correctness of it, we must regard the saying as a royal proclamation of the man's forgiveness by Him to whom it belonged to dispense it; nor could such a style of address be justified on any lower supposition. (See on Luk 7:41, &c.).

Mark 2:6

mar 2:6

But there were certain of the scribes--"and the Pharisees" (Luk 5:21)

sitting there--those Jewish ecclesiastics who, as Luke told us (Luk 5:17), "were come out of every village of Galilee, and Judea, and Jerusalem," to make their observations upon this wonderful Person, in anything but a teachable spirit, though as yet their venomous and murderous feeling had not showed itself.

and reasoning in their hearts.

Mark 2:7

mar 2:7

Why doth this man thus speak blasphemies? who can forgive sins but God only?--In this second question they expressed a great truth. (See Isa 43:25; Mic 7:18; Exo 34:6-7, &c.). Nor was their first question altogether unnatural, though in our Lord's sole case it was unfounded. That a man, to all appearances like one of themselves, should claim authority and power to forgive sins, they could not, on the first blush of it, but regard as in the last degree startling; nor were they entitled even to weigh such a claim, as worthy of a hearing, save on supposition of resistless evidence afforded by Him in support of the claim. Accordingly, our Lord deals with them as men entitled to such evidence, and supplies it; at the same time chiding them for rashness, in drawing harsh conclusions regarding Himself.

Mark 2:8

mar 2:8

Why reason ye these things in your hearts--or, as in Matthew, (Mat 9:4) "Wherefore think ye evil in your hearts?"

Mark 2:9

mar 2:9

Whether is it easier to say to the sick of the palsy, Thy sins be forgiven thee--or "are forgiven thee";

or to say, Arise, and take up thy bed and walk?--"Is it easier to command away disease than to bid away sin? If, then, I do the one which you can see, know thus that I have done the other, which you cannot see."

Mark 2:10

mar 2:10

But that ye may know that the Son of man hath power on earth to forgive sins--that forgiving power dwells in the Person of this Man, and is exercised by Him while on this earth and going out and in with you.

(he saith to the sick of the palsy),

Mark 2:11

mar 2:11

I say unto thee, Arise, and take up thy bed, and go thy way into thine house--This taking up the portable couch, and walking home with it, was designed to prove the completeness of the cure.

Mark 2:12

mar 2:12

And immediately he arose, took up the bed--"Sweet saying!" says BENGEL: "The bed had borne the man: now the man bore the bed."

and went forth before them all--proclaiming by that act to the multitude, whose wondering eyes would follow him as he pressed through them, that He who could work such a glorious miracle of healing, must indeed "have power on earth to forgive sins."

We never saw it on this fashion--"never saw it thus," or, as we say, "never saw the like." In Luke (Luk 5:26) it is, "We have seen strange [unexpected] things to-day"--referring both to the miracles wrought and the forgiveness of sins pronounced by Human Lips. In Matthew (Mat 9:8) it is, "They marvelled, and glorified God, which had given such power unto men." At forgiving power they wondered not, but that a man, to all appearance like one of themselves, should possess it!

Next: Mark Chapter 4

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments: Mark: Mark Chapter 4

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Mark Chapter 4

Mark 4:1

mar 4:1

PARABLE OF THE SOWER--REASON FOR TEACHING IN PARABLES--PARABLES OF THE SEED GROWING WE KNOW NOT HOW, AND OF THE MUSTARD SEED. ( = Mat. 13:1-23, 31, 32; Luk 8:4-18). (Mark 4:1-34)

And he began again to teach by the seaside: and there was gathered unto him a great multitude--or, according to another well-supported reading, "a mighty" or "immense multitude."

so that he entered into a ship--rather, "the ship," meaning the one mentioned in Mar 3:9. (See on Mat 12:15).

and sat in the sea; and the whole multitude was by the sea on the land--crowded on the seashore to listen to Him. (See on Mat 13:1-2.)

Mark 4:2

mar 4:2

And he taught them many things by parables, and said unto them in his doctrine--or "teaching."

Parable of the Sower (Mar 4:3-9, Mar 4:13-20).

Mark 4:3

mar 4:3

THE SOWER, THE SEED, AND THE SOIL. (Mar 4:3, Mar 4:14)

Hearken; Behold, there went out a sower to sow--What means this? See on Mar 4:14.

First Case: THE WAYSIDE. (Mar 4:4, Mar 4:15).

Mark 4:4

mar 4:4

And it came to pass, as he sowed, some fell by the wayside--by the side of the hard path through the field, where the soil was not broken up.

and the fowls of the air came and devoured it up--Not only could the seed not get beneath the surface, but "it was trodden down" (Luk 8:5), and afterwards picked up and devoured by the fowls. What means this? See on Mar 4:15.

Second Case: THE STONY or rather, ROCKY GROUND. (Mar 4:5, Mar 4:16).

Mark 4:5

mar 4:5

And some fell on stony ground, where it had not much earth--"the rocky ground"; in Matthew (Mat 13:5), "the rocky places"; in Luke (Luk 8:6), "the rock." The thing intended is, not ground with stones in it which would not prevent the roots striking downward, but ground where a quite thin surface of earth covers a rock. What means this? See on Mar 4:16.

Third Case: THE THORNY GROUND. (Mar 4:7, Mar 4:18-19).

Mark 4:7

mar 4:7

And some fell among thorns, and the thorns grew up, and choked it, and it yielded no fruit--This case is that of ground not thoroughly cleaned of the thistles, &c.; which, rising above the good seed, "choke" or "smother" it, excluding light and air, and drawing away the moisture and richness of the soil. Hence it "becomes unfruitful" (Mat 13:22); it grows, but its growth is checked, and it never ripens. The evil here is neither a hard nor a shallow soil--there is softness enough, and depth enough; but it is the existence in it of what draws all the moisture and richness of the soil away to itself, and so starves the plant. What now are these "thorns?" See on Mar 4:19.

Fourth Case: THE GOOD GROUND. (Mar 4:8, Mar 4:20).

Mark 4:8

mar 4:8

And other fell on good ground, and did yield fruit, &c.--The goodness of this last soil consists in its qualities being precisely the reverse of the other three soils: from its softness and tenderness, receiving and cherishing the seed; from its depth, allowing it to take firm root, and not quickly losing its moisture; and from its cleanness, giving its whole vigor and sap to the plant. In such a soil the seed "brings forth fruit," in all different degrees of profusion, according to the measure in which the soil possesses those qualities. See on Mar 4:20.

Mark 4:9

mar 4:9

And he said unto them, He that hath ears to hear, let him hear.

After this parable is recorded the Evangelist says:

Mark 4:10

mar 4:10

And when he was alone, they that were about him with the twelve--probably those who followed Him most closely and were firmest in discipleship, next to the Twelve.

asked of him the parable--The reply would seem to intimate that this parable of the sower was of that fundamental, comprehensive, and introductory character which we have assigned to it (see on Mat 13:1).

Reason for Teaching in Parables (Mar 4:11-12, Mar 4:21-25).

Mark 4:11

mar 4:11

And he said unto them, Unto you it is given to know the mystery of the kingdom of God: but unto them, &c.--See on Mat 13:10-17.

Mark 4:13

mar 4:13

Know ye not this parable? and how then will ye know all parables?--Probably this was said not so much in the spirit of rebuke, as to call their attention to the exposition of it which He was about to give, and so train them to the right apprehension of His future parables. As in the parables which we have endeavored to explain in Mat. 13:1-58, we shall take this parable and the Lord's own exposition of the different parts of it together.

Mark 4:14

mar 4:14

The sower soweth the word--or, as in Luke (Luk 8:11), "Now the parable is this: The seed is the word of God." But who is "the sower?" This is not expressed here because if "the word of God" be the seed, every scatterer of that precious seed must be regarded as a sower. It is true that in the parable of the tares it is said, "He that soweth the good seed is the Son of man," as "He that soweth the tares is the devil" (Mat 13:37-38). But these are only the great unseen parties, struggling in this world for the possession of man. Each of these has his agents among men themselves; and Christ's agents in the sowing of the good seed are the preachers of the word. Thus, as in all the cases about to be described, the sower is the same, and the seed is the same; while the result is entirely different, the whole difference must lie in the soils, which mean the different states of the human heart. And so, the great general lesson held forth in this parable of the sower is, that however faithful the preacher, and how pure soever his message, the effect of the preaching of the word depends upon the state of the hearer's heart. Now follow the cases. See on Mar 4:4.

Mark 4:15

mar 4:15

And these are they by the wayside, where the word is sown; but, when they have heard, &c.--or, more fully (Mat 13:19), "When any one heareth the word of the kingdom, and understandeth it not, then cometh the wicked one, and catcheth away that which was sown in his heart." The great truth here taught is, that hearts all unbroken and hard are no fit soil for saving truth. They apprehend it not (Mat 13:19) as God's means of restoring them to Himself; it penetrates not, makes no impression, but lies loosely on the surface of the heart, till the wicked one--afraid of losing a victim by his "believing to salvation" (Luk 8:12) --finds some frivolous subject by whose greater attractions to draw off the attention, and straightway it is gone. Of how many hearers of the word is this the graphic but painful history!

Mark 4:16

mar 4:16

And these are they likewise which are sown on stony ground, &c.--"Immediately" the seed in such a case "springs up"--all the quicker from the shallowness of the soil--"because it has no depth of earth." But the sun, beating on it, as quickly scorches and withers it up, "because it has no root" (Mar 4:6), and "lacks moisture" (Luk 8:6). The great truth here taught is that hearts superficially impressed are apt to receive the truth with readiness, and even with joy (Luk 8:13); but the heat of tribulation or persecution because of the word, or the trials which their new profession brings upon them quickly dries up their relish for the truth, and withers all the hasty promise of fruit which they showed. Such disappointing issues of a faithful and awakening ministry--alas, how frequent are they!

Mark 4:18

mar 4:18

And these are they which are sown among thorns; such as hear the word,

Mark 4:19

mar 4:19

And the cares of this world, and the deceitfulness of riches, and the lusts of other things entering in--or "the pleasures of this life" (Luk 8:14).

choke the word, and it becometh unfruitful--First, "The cares of this world"--anxious, unrelaxing attention to the business of this present life; second, "The deceitfulness of riches"--of those riches which are the fruit of this worldly "care"; third, "The pleasures of this life," or "the lusts of other things entering in"--the enjoyments in themselves may be innocent, which worldly prosperity enables one to indulge. These "choke" or "smother" the word; drawing off so much of one's attention, absorbing so much of one's interest, and using up so much of one's time, that only the dregs of these remain for spiritual things, and a ragged, hurried, and heartless formalism is at length all the religion of such persons. What a vivid picture is this of the mournful condition of many, especially in great commercial countries, who once promised much fruit! "They bring no fruit to perfection" (Luk 8:14); indicating how much growth there may be, in the early stages of such a case, and promise of fruit--which after all never ripens.

Mark 4:20

mar 4:20

And these are they which are sown on good ground; such as hear the word, and receive it, and bring forth fruit, some thirtyfold, some sixty, and some an hundred--A heart soft and tender, stirred to its depths on the great things of eternity, and jealously guarded from worldly engrossments, such only is the "honest and good heart" (Luk 8:15), which "keeps," that is, "retains" the seed of the word, and bears fruit just in proportion as it is such a heart. Such "bring forth fruit with patience" (Mar 4:15), or continuance, "enduring to the end"; in contrast with those in whom the word is "choked" and brings no fruit to perfection. The "thirtyfold" is designed to express the lowest degree of fruitfulness; the "hundredfold" the highest; and the "sixtyfold" the intermediate degrees of fruitfulness. As a "hundredfold," though not unexampled (Gen 26:12), is a rare return in the natural husbandry, so the highest degrees of spiritual fruitfulness are too seldom witnessed. The closing words of this introductory parable seem designed to call attention to the fundamental and universal character of it.

Mark 4:21

mar 4:21

And he said unto them, Is a candle--or "lamp"

brought to be put under a bushel, or under a bed? and not to be set on a candlestick?--"that they which enter in may see the light" (Luk 8:16). See on Mat 5:15, of which this is nearly a repetition.

Mark 4:22

mar 4:22

For there is nothing hid which shall not be manifested, &c.--See on Mat 10:26-27; but the connection there and here is slightly different. Here the idea seems to be this--"I have privately expounded to you these great truths, but only that ye may proclaim them publicly; and if ye will not, others will. For these are not designed for secrecy. They are imparted to be diffused abroad, and they shall be so; yea, a time is coming when the most hidden things shall be brought to light."

Mark 4:23

mar 4:23

If any man have ears to hear, let him hear--This for the second time on the same subject (see on Mar 4:9).

Mark 4:24

mar 4:24

And he saith unto them, Take heed what ye hear--In Luke (Luk 8:18) it is, "Take heed how ye hear." The one implies the other, but both precepts are very weighty.

with what measure ye mete, it shall be measured to you--See on Mat 7:2.

and unto you that hear--that is, thankfully, teachably, profitably.

shall more be given.

Mark 4:25

mar 4:25

For he that hath, to him shall be given; and he that hath not, from him shall be taken even that which he hath--or "seemeth to have," or "thinketh he hath." (See on Mat 13:12). This "having" and "thinking he hath" are not different; for when it hangs loosely upon him, and is not appropriated to its proper ends and uses, it both is and is not his.

Parable of the Seed Growing We Know not How (Mar 4:26-29).

This beautiful parable is peculiar to Mark. Its design is to teach the Imperceptible Growth of the word sown in the heart, from its earliest stage of development to the ripest fruits of practical righteousness.

Mark 4:26

mar 4:26

So is the kingdom of God, as if a man should cast seed into the ground; and should sleep, and rise night and day--go about his other ordinary occupations, leaving it to the well-known laws of vegetation under the genial influences of heaven. This is the sense of "the earth bringing forth fruit of herself," in Mar 4:27.

Mark 4:28

mar 4:28

For the earth bringeth forth fruit of herself; first the blade, then the ear, after that the full corn in the ear--beautiful allusion to the succession of similar stages, though not definitely marked periods, in the Christian life, and generally in the kingdom of God.

Mark 4:29

mar 4:29

But when the fruit is brought forth--to maturity

immediately he putteth in the sickle, because the harvest is come--This charmingly points to the transition from the earthly to the heavenly condition of the Christian and the Church.

Parable of the Mustard Seed (Mar 4:30-32).

For the exposition of this portion, see on Mat 13:31-32.

Mark 4:33

mar 4:33

And with many such parables spake he the word unto them, as they were able to hear it--Had this been said in the corresponding passage of Matthew, we should have concluded that what that Evangelist recorded was but a specimen of other parables spoken on the same occasion. But Matthew (Mat 13:34) says, "All these things spake Jesus unto the multitude in parables"; and as Mark records only some of the parables which Matthew gives, we are warranted to infer that the "many such parables" alluded to here mean no more than the full complement of them which we find in Matthew.

Mark 4:34

mar 4:34

But without a parable spake he not unto them--See on Mat 13:34.

and when they were alone, he expounded all things to his disciples--See on Mar 4:22.

Mark 4:35

mar 4:35

JESUS CROSSING THE SEA OF GALILEE, MIRACULOUSLY STILLS A TEMPEST--HE CURES THE DEMONIAC OF GADARA. ( = Mat 8:23-34; Luke 8:22-39). (Mark 4:35-5:20)

And the same day--on which He spoke the memorable parables of the preceding section, and of the thirteenth chapter.

when the even was come--(See on Mar 6:35). This must have been the earlier evening--what we should call the afternoon--since after all that passed on the other side, when He returned to the west side, the people were waiting for Him in great numbers (Mar 4:21; Luk 8:40).

he saith unto them, Let us pass over unto the other side--to the east side of the lake, to grapple with a desperate case of possession, and set the captive free, and to give the Gadarenes an opportunity of hearing the message of salvation, amid the wonder which that marvellous cure was fitted to awaken and the awe which the subsequent events could not but strike into them.

Mark 4:36

mar 4:36

And when they had sent away the multitude, they took him even as he was in the ship--that is, without any preparation, and without so much as leaving the vessel, out of which He had been all day teaching.

And there were also with him other little ships--with passengers, probably, wishing to accompany Him.

Mark 4:37

mar 4:37

And there arose a great storm of wind--"a tempest of wind." To such sudden squalls the Sea of Galilee is very liable from its position, in a deep basin, skirted on the east by lofty mountain ranges, while on the west the hills are intersected by narrow gorges through which the wind sweeps across the lake, and raises its waters with great rapidity into a storm.

and the waves beat into the ship--kept beating or pitching on the ship.

so that it was now full--rather, "so that it was already filling." In Matthew (Mat 8:24), "insomuch that the ship was covered with the waves"; but this is too strong. It should be, "so that the ship was getting covered by the waves." So we must translate the word used in Luke (Luk 8:23) --not as in our version--"And there came down a storm on the lake, and they were filled [with water]"--but "they were getting filled," that is, those who sailed; meaning, of course, that their ship was so.

Mark 4:38

mar 4:38

And he was in the hinder part of the ship--or stern.

asleep on a pillow--either a place in the vessel made to receive the head, or a cushion for the head to rest on. It was evening; and after the fatigues of a busy day of teaching under the hot sun, having nothing to do while crossing the lake, He sinks into a deep sleep, which even this tempest raging around and tossing the little vessel did not disturb.

and they awake him, and say unto him, Master--or "Teacher." In Luke (Luk 8:24) this is doubled--in token of their life-and-death earnestness--"Master, Master."

carest thou not that we perish?--Unbelief and fear made them sadly forget their place, to speak so. Luke has it, "Lord, save us, we perish." When those accustomed to fish upon that deep thus spake, the danger must have been imminent. They say nothing of what would become of Him, if they perished; nor think, whether, if He could not perish, it was likely He would let this happen to them; but they hardly knew what they said.

Mark 4:39

mar 4:39

And he arose, and rebuked the wind--"and the raging of the water" (Luk 8:24).

and said unto the sea, Peace, be still--two sublime words of command, from a Master to His servants, the elements.

And the wind ceased, and there was a great calm--The sudden hushing of the wind would not at once have calmed the sea, whose commotion would have settled only after a considerable time. But the word of command was given to both elements at once.

Mark 4:40

mar 4:40

And he said unto them, Why are ye so fearful?--There is a natural apprehension under danger; but there was unbelief in their fear. It is worthy of notice how considerately the Lord defers this rebuke till He had first removed the danger, in the midst of which they would not have been in a state to listen to anything.

how is it that ye have no faith?--next to none, or none in present exercise. In Matthew (Mat 8:26) it is, "Why are ye fearful, O ye of little faith?" Faith they had, for they applied to Christ for relief: but little, for they were afraid, though Christ was in the ship. Faith dispels fear, but only in proportion to its strength.

Mark 4:41

mar 4:41

And they feared exceedingly--were struck with deep awe.

and said one to another, What manner of man is this, that even the wind and the sea obey him?--"What is this?" Israel has all along been singing of JEHOVAH, "Thou rulest the raging of the sea: when the waves thereof arise, Thou stillest them!" "The Lord on high is mightier than the noise of many waters, yea, than the mighty waves of the sea!" (Psa 89:9; Psa 93:4). But, lo, in this very boat of ours is One of our own flesh and blood, who with His word of command hath done the same! Exhausted with the fatigues of the day, He was but a moment ago in a deep sleep, undisturbed by the howling tempest, and we had to waken Him with the cry of our terror; but rising at our call, His majesty was felt by the raging elements, for they were instantly hushed--"WHAT MANNER OF MAN IS THIS?"

Glorious Cure of the Gadarene Demoniac (Mark 5:1-20).

Next: Mark Chapter 5

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments: Mark: Mark Chapter 5

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882] at sacred-texts.com

Mark Chapter 5

Mark 5:1

mar 5:1

And they came over unto the other side of the sea, into the country of the Gadarenes.

Mark 5:2

mar 5:2

And when he was come out of the ship, immediately--(see Mar 5:6).

there met him a man with an unclean spirit--"which had devils [demons] long time" (Luk 8:27). In Matthew (Mat 8:28), "there met him two men possessed with devils." Though there be no discrepancy between these two statements--more than between two witnesses, one of whom testifies to something done by one person, while the other affirms that there were two--it is difficult to see how the principal details here given could apply to more than one case.

Mark 5:3

mar 5:3

Who had his dwelling among the tombs--Luke (Luk 8:27) says, "He ware no clothes, neither abode in any house." These tombs were hewn out of the rocky caves of the locality, and served for shelters and lurking places (Luk 8:26).

Mark 5:4

mar 5:4

Because that he had been often bound with fetters and chains, &c.--Luke says (Luk 8:29) that "oftentimes it [the unclean spirit] had caught him"; and after mentioning how they had vainly tried to bind him with chains and fetters, because, "he brake the bands," he adds, "and was driven of the devil [demon] into the wilderness." The dark tyrant--power by which he was held clothed him with superhuman strength and made him scorn restraint. Matthew (Mat 8:28) says he was "exceeding fierce, so that no man might pass by that way." He was the terror of the whole locality.

Mark 5:5

mar 5:5

And always, night and day, he was in the mountains, and in the tombs, crying, and cutting himself with stones--Terrible as he was to others, he himself endured untold misery, which sought relief in tears and self-inflicted torture.

Mark 5:6

mar 5:6

But when he saw Jesus afar off, he ran and worshipped him--not with the spontaneous alacrity which says to Jesus, "Draw me, we will run after thee," but inwardly compelled, with terrific rapidity, before the Judge, to receive sentence of expulsion.

Mark 5:7

mar 5:7

What have I to do with thee, Jesus, Son of the most high God? I adjure thee by God, that thou torment me not--or, as in Mat 8:29, "Art Thou come to torment us before the time?" (See on Mar 1:24). Behold the tormentor anticipating, dreading, and entreating exemption from torment! In Christ they discern their destined Tormentor; the time, they know, is fixed, and they feel as if it were come already! (Jam 2:19).

Mark 5:8

mar 5:8

For he said unto him--that is, before the unclean spirit cried out.

Come out of the man, unclean spirit!--Ordinarily, obedience to a command of this nature was immediate. But here, a certain delay is permitted, the more signally to manifest the power of Christ and accomplish His purposes.

Mark 5:9

mar 5:9

And he asked him, What is thy name?--The object of this question was to extort an acknowledgment of the virulence of demoniacal power by which this victim was enthralled.

And he answered, saying, My name is Legion: for we are many--or, as in Luke (Luk 8:30) "because many devils [demons] were entered into him." A legion, in the Roman army, amounted, at its full complement, to six thousand; but here the word is used, as such words with us, and even this one, for an indefinitely large number--large enough however to rush, as soon as permission was given, into two thousand swine and destroy them.

Mark 5:10

mar 5:10

And he besought him much that he would not send them away out of the country--The entreaty, it will be observed, was made by one spirit, but in behalf of many--"he besought Him not to send them, &c."--just as in Mar 5:9, "he answered we are many." But what do they mean by entreating so earnestly not to be ordered out of the country? Their next petition (Mar 5:12) will make that clear enough.

Mark 5:11

mar 5:11

Now there was there, nigh unto the mountains--rather, "to the mountain," according to what is clearly the true reading. In Mat 8:30, they are said to have been "a good way off." But these expressions, far from being inconsistent, only confirm, by their precision, the minute accuracy of the narrative.

a great herd of swine feeding--There can hardly be any doubt that the owners of these were Jews, since to them our Lord had now come to proffer His services. This will explain what follows.

Mark 5:12

mar 5:12

And all the devils besought him, saying--"if thou cast us out" (Mat 8:31).

Send us into the swine, that we may enter into them--Had they spoken out all their mind, perhaps this would have been it: "If we must quit our hold of this man, suffer us to continue our work of mischief in another form, that by entering these swine, and thus destroying the people's property, we may steel their hearts against Thee!"

Mark 5:13

mar 5:13