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side; we should be doing good, not only when we sit in the house, but when we walk by the way (Deut. vi. 7.)

The case of this poor woman was pitiful. She had a constant issue of blood upon her, for twelve years, which had thrown her, no doubt, into great weakness, had embittered the comfort of her life, and threatened to be her death in a little time. She had had the best advice of physicians, that she could get, and had made use of the many medicines and methods they prescribed as long as she had any thing to give them, they had kept her in hopes that they could cure her; but now that she had spent all that she had among them, they gave her up as incurable.

She had strong faith in the power of Christ to heal her; she said within herself, though it doth not appear that she was encouraged by any preceding instance to say it, If I may but touch his clothes, I shall be whole (ver. 28.) She believed that he cured, not as a prophet, by virtue derived from God, but as the Son of God, by a virtue inherent in himself. She came in the crowd behind him, and with much ado got to touch his garment, and immediately she felt the cure wrought (ver. 29.) Christ inquires after his concealed patient, and gives her encouragement upon the discovery of her; Christ knew in himself that virtue had gone out of him (ver. 30.) He knew it not by any deficiency of spirits, through the exhausting of this virtue, but rather by an agility of spirits, in the exerting of it, and the innate and inseparable pleasure he had in doing good. And being desirous to see his patient, he asked, not in displeasure, as one affronted, but in tenderness, as one concerned, Who touched my clothes? The disciples, not without a show of rudeness and indecency, almost ridiculed his question (ver. 31); The multitudes throng thee, and sayest thou, Who touched me? As if it had been an improper question. Christ passed by the affront, and looks around to her that had done this thing; not that he might blame her for her presumption, but that he might commend and encourage her faith, and by his own act and deed might warrant and confirm the cure, and ratify to her that which she had surreptitiously obtained. He needed not that any should inform him, for he had presently his eye upon her. As secret acts of sin, so secret acts of faith are known to the Lord Jesus, and are under his eye. If believers derive virtue from Christ ever so closely, he knows it, and is pleased with it. The poor woman, hereupon, presented herself to the Lord Jesus (ver. 33), fearing and trembling, not knowing how he would take it. She might have come boldly, knowing what was done in her; yet knowing that, she fears and trembles. It was a surprise, and was not yet, as it should have been, a pleasing surprise. However, she fell down before him. There is nothing better for those that fear and tremble, than to throw themselves at the feet of the Lord Jesus; to humble themselves before him, and refer themselves to him. And she told him all the truth. We must not be ashamed to own the secret transactions between Christ and our souls; but, when called to it, mention, to his praise, and the encouragement of others, what he has done for our souls, and the experience we have had of healing virtue derived from him. And the consideration of this, that nothing can be hid from Christ, should engage us to confess all to him. See what an encouraging word he gave her (ver. 34); Daughter, thy faith hath made thee whole. Christ puts honour upon faith, because faith gives honour to Christ. But see how what is done by faith on earth is ratified in heaven: Christ said, Be whole of thy disease. If our faith sets the seal of its amen to the power and promise of God, saying, So it is, and so let it be to me; God's grace will set the seal of its amen to the prayers and hopes of faith, saying, So be it, and so it shall be to thee. And, therefore, Go in peace; be well satisfied that thy cure is honestly come by, is effectually wrought, and take the comfort of it.-They that by faith are healed of their spiritual diseases, have reason to go in peace.

35 While he yet spake, there came from the ruler of the synagogue's house certain which said, Thy daughter is dead: why troublest thou the Master any further? 36 As soon as Jesus heard the word that was spoken, he saith unto the ruler of the synagogue, Be not afraid, only believe. 37 And he suffered no man to follow him, save Peter, and James, and John the brother of James. 38 And he cometh to the house of the ruler of the synagogue, and seeth the tumult, and them that wept and wailed greatly. 39 And when he was come in, he saith unto them, Why make ye this ado, and weep? the damsel is not dead, but sleepeth. 40 And they laughed him to scorn. But when he had put them all out, he taketh the father and the mother of the damsel, and them that were with him.

i Luke viii. 49. k John xi. 11. 1 Acts ix. 40.

and entereth in where the damsel was lying. 41 And he took the damsel by the hand, and saith unto her, Talitha cumi; which is, being interpreted, Damsel, I say unto thee, arise. 42 And straightway the damsel arose, and walked; for she was of the age of twelve years. And they were astonished with a great astonishment. 43 And he charged them straightly that no man should know it; and commanded that something should be given her to eat.

m Matt. viii. 4, ix. 30, xii. 16, xvii. 9; Chap. iii. 12; Luke v. 14.

Diseases and deaths came into the world by the sin and disobedience of the first Adam; but by the grace of the second Adam both are conquered. Christ, having healed an incurable disease, here goes on to triumph over death, as in the beginning of the chapter he had triumphed over an outrageous devil.

While

The melancholy news is brought to Jairus, that his daughter is dead, and therefore, if Christ be as other physicians, he comes too late. While there is life, there is hope, and room for the use of means; but when life is gone, it is past recall,-Why troublest thou the Master any further? (ver. 35.) Ordinarily, the proper thought in this case is, "The matter is determined the will of * God is done, and I submit-I acquiesce. The Lord gave, and the Lord hath taken away. the child was alive, I fasted and wept; for I said, Who can tell but God will yet be gracious to me, and the child shall live? But now that it is dead, wherefore should I weep? I shall go to it, but it shall not return to me." With such words we should quiet ourselves at such a time, that our souls may be as a child that is weaned from his mother; but here the case was extraordinary; the death of the child doth not, as usually, put an end to the narrative.

Christ encourageth the afflicted father yet to hope that his application on the behalf of his child should not be in vain. Christ had staid to work a cure by the way, but he shall be no sufferer by that, nor loser by the gain of others. Be not afraid, only believe. We may suppose Jairus at a pause, whether he should ask Christ to go on or no; but have we not as much occasion for the grace of God, and his consolations, and consequently of the prayers of our ministers and Christian friends, when death is in the house, as when sickness is? Christ therefore soon determines this matter," Be not afraid that my coming will be to no purpose, only believe that I will make it turn to a good account." We must not despair concerning our relations that are dead, nor sorrow for them as those that have no hope. See what is said to Rachel, who refused to be comforted concerning her children, upon the presumption that they were not-"Refrain thy voice from weeping, and thine eyes from tears; for there is hope in thine end, that thy children shall come again." Jer. xxxi. 16, 17. Therefore fear not, faint not. Faith is the only remedy against disquieting grief and fear at such a time; let that silence them,-Only believe. Keep up a confidence in Christ, and a dependence upon him, and he will do what is for the best. Believe the resurrection, and then be not afraid.

He went with a select company to the house where the dead child was. He had, by the crowd that attended him, given advantage to the poor woman he last healed, and, having done that, now he shook off the crowd, and suffered no man to follow him (to follow with him, so the word is), but his three bosom-disciples, Peter, and James, and John-a competent number to be witnesses of the miracle, but not such a number as that his taking them with him might look like vain-glory. He raised the dead child to life; the circumstances of the narrative here are much the same as we had them in Matthew; only here we may observe,—

1. That the child was extremely well beloved, for the relations and neighbours wept and wailed greatly. It is very afflictive when that which is come forth like a flower is so soon cut down, and withereth before it is grown up; when that grieves us, of which we said, "This same shall com fort us."

2. That it was evident, beyond dispute, that the child was really and truly dead. Their laughing Christ to scorn, for saying, She is not dead, but sleepeth, though highly reprehensible, serves for the proof of this.

3. That Christ put those out as unworthy to be witnesses of the miracle, who were noisy in their sorrow, and were so ignorant in the things of God, as not to understand him when he spoke of death as a sleep, or so scornful, as to ridicule him for it.

4. That he took the parents of the child to be witnesses of the miracle, because in it he had an eye to their faith, and designed it for their comfort, who were the true, for they were the silent,

mourners.

5. That the damsel, as soon as life returned, arose and walked (ver. 42.) Spiritual life will appear by our rising from the bed of sloth and carelessness, and our walking in a religious conversationour walking up and down in Christ's name and strength; even from those that are of the age of twelve years, it may be expected that they should walk as those whom Christ has raised to life, otherwise than in the native vanity of their minds.

CHAPTER VI.

1 Christ is contemned of his countrymen. 7 He giveth the twelve power over unclean spirits. 14 Divers opinions of Christ. 27 John the Baptist is beheaded, 29 and buried. si The apostles return from preaching. 34 The miracle of five loaves and two fishes. Christ walketh on the sea: 53 and health all that touch him.

AND he went out from thence, and came into his own country; and his disciples follow him. 2 And when the sabbath-day was come, he began to teach in the synagogue: and many hearing him were astonished, say ing, From whence hath this man these things? and what wisdom is this which is given unto him, that even such mighty works are wrough: by his hands? 3 Is not this the carpenter, the son of Mary, the brother of James, and Joses, and of Juda, and Simon? And are not his sisters here with us? And they were offended at him. 4 But Jesus said unto them, A prophet is not without honour, but in his own country, and among his own kin, and in his own house. 5 And he could there do no mighty work, save that he laid his hands upon a few sick folk, and healed them. 6 And he marvelled because of their unbelief. he went round about the villages, teaching.

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a Matt. xiii. 54; Luke iv. 16. b John vi. 42. c Matt. xii. 46; Gal. i. 19. d Matt. xi. 6. e Matt. xiii. 57; John iv. 4 f Gen. xix. 22, xxxiii. 25; Matt. xiii. 58; Chap. ix. 23. g Isa. lix. 16. Matt. ix. 35; Luke xii. 22.

Christ makes a visit to his own country, the place, not of his birth, but of his education; that was Nazareth; where his relations were. Ile had been in danger of his life among them (Luke iv. 2% and yet he came among them again; so strangely doth he wait to be gracious, and seek the salvation of his enemies. Whither he went, though it was into danger, his disciples followed him (ver. 1), for they had left all, to follow him whithersoever he went.

There he preached in their synagogue, on the sabbath-day (ver. 2.) It seems, there was such flocking to him there as in other places, so that he had no opportunity of preaching till they came together on the sabbath-day; and then expounded a portion of Scripture with great clearness In religious assemblies, on sabbath-days, the Word of God is to be preached according to Christ's example. We give glory to God by receiving instruction from him.

They could not but own that which was very honourable concerning him. That he spoke with great wisdom, and that this wisdom was given to him, for they knew he had no learned educatio That he did mighty works, did them with his own hands, for the confirming of the doctrine he taught. They acknowledged the two great proofs of the divine original of his gospel-the divine wisdom that appeared in the contrivance of it, and the divine power that was exerted for the ratifying and recommending of it; and yet, though they could not deny the premises, they would no admit the conclusion.

They studied to disparage him, and to raise prejudices in the minds of people against him. notwithstanding, All this wisdom, and all these mighty works, shall be of no account, because he had a home education (ver. 3;) Is not this the carpenter? In Matthew, they upbraid him with being the carpenter's son, his supposed father, Joseph, being of that trade. But, it seems, ther could say farther, Is not this the carpenter, our Lord Jesus, it is probable, employing himself in that business with his reputed father, before he entered upon his public ministry? He would thus humble himself, and make himself of no reputation, as one that had taken upon him the form of a servant, and came to minister. Thus low did our Redeemer stoop, when he came to rede us out of our low estate. He would thus teach us to abhor idleness, and to find ourselves something to do in this world; and rather to take up with mean and laborious employments, and such as no more is to be got by, than a bare livelihood, than indulge ourselves in sloth. Nothing is more pernicious for young people than to get a slothful habit. The Jews had a good rule for this

that their young men who were designed for scholars, were yet bred up to some trade, as Paul was a tent-maker, that they might have some business to fill up their time with, and, if need were, to get their bread with.

Another thing they upbraided him with, was, the meanness of his relations: He is the Son of Mary; his brethren and sisters are here with us; we know his family and kindred; and, therefore, though they were astonished at his doctrine (ver. 2), yet they were offended at his person (ver. 3), were prejudiced against him, and looked upon him with contempt; and for that reason would not receive his doctrine, though ever so well recommended. May we think that if they had not known his pedigree, but had he dropped among them from the clouds, without father, without mother, and without descent, they would have entertained him with any more respect? Truly, no; for in Judea, where this was not known, that was made an objection against him (John ix. 29); As for this fellow, we know not from whence he is. Obstinate unbelief will never want excuses. This contempt Christ partly excused it, as a common thing, and what might be expected, though not reasonably or justly (ver. 4); A prophet is not despised any where but in his own country. Some exceptions there may be to this rule; doubtless many have got over this prejudice, but, ordinarily it holds good, that ministers are seldom so acceptable and successful in their own country as among strangers; familiarity in the younger years breeds a contempt, the advancement of one that was an inferior, begets envy, and men will hardly set those among the guides of their souls whose fathers they were ready to set with the dogs of their flock; in such a case, therefore, it must not be thought hard, it is common treatment.

He did some good among them, notwithstanding the slights they put upon him, for he is kind even to the evil and unthankful; He laid his hands upon a few sick folks, and healed them. It is generous, and becoming the followers of Christ, to content themselves with the pleasure and satisfaction of doing good, though they be unjustly denied the praise of it.

Yet he could there do no such mighty works, at least not so many, as in other places, because of the unbelief that prevailed among the people (ver. 5.) It is a strange expression, as if unbelief tied the hands of omnipotence itself; he would have done as many miracles there as he had done elsewhere, but he could not, because people would not make application to him, nor sue for his favours; he could have wrought them, but they forfeited the honour of having them wrought for them. By unbelief and contempt of Christ, men stop the current of his favours to them, and put a bar in their own door.

He marvelled because of their unbelief (ver. 6.) We never find Christ wondering but at the faith of the Gentiles that were strangers, as the centurion (Matt. viii. 10), and the woman of Samaria, and at the unbelief of Jews that were his own countrymen. The unbelief of those that enjoy the means of grace. is a most amazing thing.

He went round about the villages, teaching (ver. 6.) If we cannot do good where we would, we must do it where we can, and be glad if we may have any opportunity, though but in the villages, of serving Christ and souls. Sometimes the gospel of Christ finds better entertainment in the country villages, where there is less wealth, and pomp, and mirth, and subtlety, than in the populous cities.

79

And he called unto him the twelve, and began to send them forth by two and two; and gave them power over unclean spirits; 8 And commanded them that they should take nothing for their journey, save a staff only; no scrip, no bread, no money in their purse: 9 But be shod with sandals; and not put on two coats. 10 And he said unto them, In what place soever ye enter into an house, there abide till ye depart from that place. 11 "And whosoever shall not receive you, nor hear you, when ye depart thence, "shake off the dust under your feet for a testimony against them. Verily I say unto you, It shall be more tolerable for Sodom and Gomorrha in the day of judgment, than for that city. 12 And they went out, and preached that men should repent. 13 And they cast out many devils, and anointed with oil many that were sick, and healed them.

i Matt. x. 1; Chap. iii. 13, 14; Luke ix. 1.

This word signifieth a piece of brass money in value somewhat less than a farthing, Matt. x. 9, but here it is taken in general for money, Luke ix. 5. k Acts xii. 8. Matt. x. 11; Luke ix. 4, x. 7, 8. m Matt. x. 14. Luke x. 10. n Acts xiii, 51, xviii. 6. Gr. or. o James v. 14.

Here is a commission given to the twelve apostles, to preach and work miracles; it is the same which we had more largely, Matthew x. Mark does not name them here, as Matthew doth, because he had named them before, when they were first called into fellowship with him (Chap. iii. 16-19.) Hitherto they had been conversant with Christ, and had sat at his feet, had heard his doctrine, and seen his miracles; and now he determined to make some use of them; they had received, that they might give, had learned that they might teach; and therefore now he began to send them forth.

He sent them forth by two and two; this Mark takes notice of. They went two and two to a place, that out of the mouth of two witnesses every word might be established; and that they might be company for one another when they were among strangers, and might strengthen the hands, and encourage the hearts, one of another. It is an approved maxim, Two are better than one. Christ would thus teach his ministers to associate, and both lend and borrow help.

He gave them power over unclean spirits. He commissioned them to attack the devil's kingdom, and empowered them, as a specimen of their breaking his interest in the souls of men by their doc trine, to cast him out of the bodies of those that were possessed. He commanded them not to take provisions along with them, neither victuals nor money, that they might appear, wherever they came, to be poor men, men not of this world, and therefore might, with the better grace, call people off from it to another world. When afterward he bade them take purse and scrip (Luke xxii. 36), that did not intimate, that his care of them was abated from what it had been; but that they should meet with worse times and worse entertainment than they met with at their first mission. In Matthew and Luke they are forbidden to take staves with them, that is, fighting staves; but here in Mark they are bid to take nothing save a staff only, that is, a walking staff, such as pilgrims carried. They must go in the readiest and plainest dress they could, and must not so much as have two coats, for their stay abroad would be short, they must return before winter, and what they wanted, those they preached to would cheerfully accommodate them with. He directed them, whatever city they came to, to make that house their head-quarters, which happened to be their first quarters (ver. 10); There abide till ye depart from that place. And since ye know ye come on an errand sufficient to make you welcome, have such charity for your friends that first invited you, as to believe they do not think you burdensome.

He pronounces a very heavy doom upon those that rejected the gospel they preached (ver. 11)"Whosoever shall not receive you, or will not so much as hear you, depart thence, and shake the dust under your feet, for a testimony against them. Let them know that they have had a far offer of life and happiness made them--witness that dust; but that, since they have refused it, they cannot expect ever to have another. Let them take up with their own dust; for so shall their doom be." That dust, like the dust of Egypt (Exod. ix. 9), shall turn into a plague to them, and their condemnation in the great day will be more intolerable than that of Sodom; for the angels were sent to Sodom, and were abused there-yet that would not bring on so great a guilt and so great a ruin as the contempt or abuse of the apostles of Christ, who bring with them the offers of gospel grace.

Though the apostles were conscious to themselves of great weakness, and expected no secular advantage by it, yet, in obedience to their Master's order, and in dependence upon his strength, ther went out as Abraham-not knowing whither they went. They preached that men should repent (ver. 12); that they should change their minds, and reform their lives, in consideration of the near approach of the kingdom of the Messiah. They did not amuse people with curious speculations, but told them that they must repent of their sins, and turn to God. They also wrought mirades The power Christ gave them over unclean spirits, was not ineffectual, nor did they receive it in vain, but used it, for they cast out many devils (ver. 13); and they anointed with oil were sick, and healed them. Some think this oil was used medicinally, according to the custom of the Jews. Perhaps it was rather used as a sign of miraculous healing, by the appointment of Christ though not mentioned; and it was afterward used by those elders of the Church to whom, by the Spirit, was given the gift of healing. James v. 14. It is certain here, and therefore probable there, that anointing the sick with oil is appropriated to that extraordinary power which has long ceased; and therefore, that sign must cease with it.

many

that

and

14 PAnd king Herod heard of him; (for his name was spread abroad:) he said, That John the Baptist was risen from the dead, and therefore mighty works do shew forth themselves in him. 15 Others said, That it is Elias. And others said, That it is a prophet, or as one of the pro

p Matt. xiv. 1; Luke ix. 7. 9 Matt. xvi. 14; chap. viii. 28.

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