Sivut kuvina



ye do.

shall say

8 For, laying aside the com- 10 For Moses said, Honor mandment of God, ye hold thy father and thy mother; and, the tradition of men, as the Whoso curseth father or mother, washing of pots and cups: and let him die the death. many other such like things 11 But ye say, If a

to his father 9 And he said unto them, mother, It is corban, that is to Full well ye reject the com- say, a gift, by whatsoever thou mandment of God, that ye may mightest be profited by me; he keep your own tradition.

shall be free. in their fingers in order to be con- In Lev. 11 : 32, it is directed, in reveyed to the mouth. But if they had gard to any vessel, on which the dead gone to the market-place, where they body of an unclean animal had fallen, would be exposed to all sorts of men 66 whatsoever vessel it be, wherein and of things, then, having returned any work is done, it must be put into home, they would not eat without a router,” in order to be cleansed; exmore thorough application of water, cept earthen vessels, which, being namely, either a bathing of their thus polluted, were required to be whole persons, or a dipping of their broken in pieces. Ley. 11:33. This hands into water, so as to be sure that precept of Moses appears to have water had covered every part which been extended, after his time, to cases had been exposed to any impurity. of uncleanness from other causes than An attention to these different prac. the touch of a dead body; and the tices, and to the precise meaning of rule appears to have become general, the different words used in the origi. that the purifying of unclean vessels nal, sheds light on this passage, and was to be performed by dipping them shows that what Mark has said in the in water. The word rendered tables, fourth verse, is not a mere repetition in this verse, means the couches on of what he had said in the third verse. which the Jews reclined at their The different circumstances in which meals. These, too, according to Jewa person had been, a little while be- ish rules, were to be cleansed by before, taking food, rendered it necessa- ing covered in water; and so precise ry, in order to satisfy his scruples of were the regulations in regard to such conscience, to use water in different cleansing, that, should there be any ways; sometimes a partial use would thing adhering to those articles, such suffice, but at other times a more seri- as pitch, which might prevent the ous and thorough use of the purifying water from actually touching the element was demanded. Though it wood in a particular spot, the cleansis not certain, that on returning from ing would not have been duly permarket, the Jews always bathed their formed. According to the same regwhole persons, yet learned authorities ulations, even beds (heds, however, clearly show that there were among then used, were different articles frorn the Jews two methods of applying wao those which we use ; see Matt. 9:6) ter for ceremonial purifying. These were required to be cleansed by imtwo methods may be expressed by mersion. Nor would the size of an calling the one a washing of the article be an insuperable hinderance hands, by pouring water on them, to such a cleansing; for the rules aland the other, an immersing, either lowed a cleansing, part by part, proof the whole person, or of the bands, vided the whole should ultimately in water. I The washing of cups, thus be covered with water. and pots, and brazen vessels, and ta- 11. Corban; a word signifying, .in bles.” More in accordance with the the Hebrew of Mark's time, a gift, original, the immersion of cups, &c. that is, a gift devoted to God for the do ye.

12 And ye suffer him no more out entereth into the man, it to do aught for his father, or his cannot defile him : mother;

19 Because it entereth not 13 Making the word of God into his heart, but into the of none effect, through your belly, and goeth out into the tradition, which ye have deliv- draught, purging all meats ? ered : and many such like things 20 And he said, That which

cometh out of the man, that 14 And when he had called defileth the man. all the people unto him, he said 21 For, from within, out of unto them, Hearken unto me, the heart of men, proceed evil every one of you, and under thoughts, adulteries, fornicastand.

tions, murders, 15 There is nothing from 22 Thefts, covetousness, wickwithout a man, that, entering edness, deceit, lasciviousness, into him, can defile him: but an evil eye, blasphemy, pride, the things which come out of foolishness. him, those are they that defile 23 All these evil things come the man.

from within, and defile the man. 16 If any man have ears to 24 And from thence, he arose hear, let him hear.

and went into the borders of 17 And when he was entered Tyre and Sidon ; and entered into the house, from the people, into a house, and would have his disciples asked him concern- no man know it: but he could ing the parable.

not be hid. 18 And he saith unto them, 25 For a certain woman, Are ye so without understand- whose young daughter had an ing also ? Do ye not perceive, unclean spirit, heard of him, that whatsoever thing from with- and came and fell at his feet; service of the temple. See on Matt. ful; as things which, according to 15:5.

the ceremonial law, were clean, were 12. And ye suffer him no more to allowed to be used. The clause do aught, &c. A person having pre- purging all meats, that is, rendering sented to the temple what he ought lawful all sorts of food, refers to the to have employed for the comfort of sentiment which the Saviour had just his parents, was, in this way, hin- expressed concerning food, namely, dered from doing them service; for that it affects not the heart, but only what had been devoted to the temple the body, the animal frame. That was devoted in connection with im- fact respecting food, namely, that it precations upon himself, if he should does not affect the heart [the moral otherwise employ it; so that it could nature], but only the body [the aninot be reclaimed.

mal nature], renders lawful all arti17. The parable. See on Matt. cles of food; so that real defilement 15: 15.

does not depend on what a man eats 19. Purging all meats. The word and drinks. meats is here equivalent to our phrase 22. An evil eye ; an envious eye, sorts of food. The word rendered that is, envy. See Matt. 20 : 15. purging signifies, here, making laro- 24–30. Compare Matt. 15 : 21--28. upon the bed.

26 (The woman was a Greek, 31 And again, departing from a Syrophenician by nation ;) and the coasts of Tyre and Sidon, she besought him that he would he came unto the sea of Galilee, cast forth the devil out of her through the midst of the coasts daughter.

of Decapolis. 27 But Jesus said unto her, 32 And they bring unto him Let the children first be filled ; one that was deaf, and had an for it is not meet to take the impediment in his speech; and children's bread, and to cast it they beseech him to put his unto the dogs.


upon him. 23. And she answered and 33 And he took him aside, said unto him, Yes, Lord : yet from the multitude, and put his the dogs under the table eat of fingers into his ears, and he spit, the children's crumbs.

and touched his tongue, 29 And he said unto her, 34 And looking up to heavFor this saying, go thy way; en, he_sighed, and saith unto the devil is gone out of thy him, Ephphatha, that is, Be daughter.

opened. 30 And when she was come 35 And straightway his ears to her house, she found the devil were opened, and the string of gone out, and her daughter laid his tongue was loosed, and he

spake plain. 31. Decapolis. See on Matt. 4: 25. See the passages referred to on the In passing from the vicinity of Tyre preceding verse, and compare John and Sidon to the sea of Galilee, 9:6, 7. Such acts as these, having through the region of Decapolis, Jesus no natural power to iinpart a blessing, made a circuitous route. His reason might have been employed so as to for so doing, might have been to avoid, show clearly that the power of perfor the present, meeting with the forming cures did properly consist in scribes and Pharisees, who cherished his own will, and did not depend at a hostile spirit towards him, and with all on outward circumstances. While whom he did not wish to come in col- our Lord saw fit, in order to prepare lision, except when it was necessary. a person for the blessing, to employ

32. To put his hand upon him; an some outward acts as significant of a act in connection with which healing cure to be performed, he also showed, was performed. See Matt. 9: 18. that his power could exert itself in Luke 4:40.

connection with any outward acts, or 33. He took him aside,&c. Jesus had without any outward acts. some special reasons for performing 34. He sighed ; like a person under the cure in the way here described. rong emotion, deeply affected by What his reasons were, we can only human woes, and offering silent conjecture. As the man was deaf, he prayer. Compare Rom. 8: 26, in might not have received much knowl, which passage the inward workings edge respecting Jesus ; and the Sa- of a deeply-affected heart are exviour took this method, perhaps, to pressed by a word (groanings] in the excite in his mind the expectation of original, of the same import as the a cure. On other occasions, he em- word here translated sighed. ployed other external acts in connec- 35. The string of his tongue was tion with the performing of a miracle. I loosed ; literally; the band of his tongue


36 And he charged them that 5 And he asked them, How they should tell no man: but many loaves have ye? And they the more he charged them, so said, Seven. much the more, a great deal, 6 And he commanded the they published it;

people to sit down the 37° And were, beyond meas- ground: and he took the seven ure, astonished, saying, He hath loaves, and gave thanks, and done all things well: he maketh brake, and gave to his disciples both the deaf to hear, and the to set before them; and they did dumb to speak.

set them before the people.

7 And they had a few small CHAPTER VIII. fishes : and he blessed, and comIN those days, the multitude manded to set them also before nothing to eat, Jesus called his 8 So they did eat, and were disciples unto him, and saith filled : and they took up of the unto them,

broken meat, that was left, seven 2 I have compassion on the baskets. multitude, because they have 9 And they that had eaten now been with me three days, were about four thousand : and and have nothing to eat :

he sent them away. 3 And if I send them away,

10 And straightway he enfasting, to their own houses, they tered into a ship, with his diswill faint by the way; for divers ciples, and came into the parts of them came from far.

of Dalmanutha. 4 And his disciples answered 11 And the Pharisees came him, From whence can a man forth, and began to question with satisfy these men with bread, here him, seeking of him a sign from in the wilderness ?

heaven, tempting him.

was loosed; meaning, that which who had witnessed his deeds. He bound his tongue from performing knew that thus an influence would its office, namely, the disease, or the be operating on the hearts of indinatural infirmity. In other words, viduals, far more in accordance with his tongue was unbound; that is, his his designs, and far more useful, than impediment was removed.

any popular excitement that might be 36. That they should tell no man. created in his favor. Jesus did not perform his works to 37. He hath done all things well. excite popular applause, nor to pro- How seasonable and how appropriate voke the ill-will of the scribes and the reflection! And shall not we Pharisees. When there was reason adopt it respecting our Lord Jesus to believe that such would be the re- Christ, as procuring pardon, and sults of proclaiming his benevolent holiness, and eternal life for the miracles, he rather preferred that guilty and perishing children of men? publicity should not be given to them. He was contented with making a sal

CHAPTER VIII. utary impression on those who had 1-10. Compare Matt. 15 : 32–39. been personally benefited, and those 11-21. Compare Matt. 16:1-12.


12 And he sighed deeply in

20 And when the seven among his spirit, and saith, Why doth four thousand, how many baskets this generation seek after a full of fragments took ye up? sign? Verily, I say unto you, And they said, Seven. There shall no sign be given to

21 And he said unto them, this generation.

How is it that ye do not un13 And he left them, and en- derstand? tering into the ship again, de- 22 And he cometh to Bethparted to the other side.

saida ; and they bring a blind man 14 Now the disciples had for- unto him, and besought him to gotten to take bread, neither had touch him. they in the ship with them more

23 And he took the blind man than one loaf.

by the hand, and led him out of 15 And he charged them, say- the town; and when he had spit ing, Take heed, beware of the on his eyes, and put his hands leaven of the Pharisees, and of upon him, he asked him if he saw the leaven of Herod. 16 And they reasoned among

24 And he looked up, and themselves, saying, It is because said, I see men, as trees, walkwe have no bread.

ing 17 And when Jesus knew it, 25 After that, he put his hands he saith unto them, Why reason again upon his eyes, and made ye, because ye have no bread? him look up; and he was restorperceive ye not yet, neither un- ed, and saw every man clearly. derstand ? have ye your heart yet

26 And he sent him away to hardened ?

his house, saying, Neither go into 18 Having eyes, see ye not ? the town, nor tell it to any in the and having ears, hear ye not? town. and do ye not remember?

27 And Jesus went out, and 19 When I brake the five his disciples, into the towns of loaves among five thousand, how Cesarea Philippi: and by the many baskets full of fragments way, he asked his disciples, saytook ye up? They say unto ing unto them, Whom do men him, Twelve.


that I am ? 22. Bethsaida. The connection does sight was beginning to return; and not enable us to decide whether this he could discern objects, though inwas the Bethsaida on the east of the distinctly. His knowing something sea, or the town of the same name on respecting the appearance of trees, the west. || To touch him ; so that he and that the objects before him were might be healed. See on 7: 32. not in reality trees, shows that he

23. And he took, &c. Jesus had had not been blind from his birth. some special reasons for proceeding His blindness had resulted from disin this manner, as he had in the case related in 7: 31–35. What they 27–38. Compare Matt. 16: 13– were, we cannot tell with certainty. 27. Torons of Cesarea Philippi ; the 24. Men, as trees, walking His | villages around Cesarea Philippi.




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