Friday, December 15, 2017

The Gospel According to Mark
Chapter 6:53-56

53 And they came over, and went into the land of Gennesaret, and arrived.
54 So when they were come out of the ship, straightway they knew him,
55 And ran about throughout all that region round about, and began to carry hither and thither in couches all that were sick, where they heard that he was.
56 And whithersoever he entered into towns, or cities, or villages, they laid their sick in the streets, and prayed him that they might touch at the least the edge of his garment. And as many as touched him, were made whole.

Related Scripture

Verse 56b
Numbers 15:38-40


In the above-mentioned related scripture, we read of how God instructed the children of Isreal to prepare the hems of their garments in a special manner. This was to remind them and to signify their satisfaction and in likewise remind them of being holy for God Himself is holy.

And so, as we read in verse fifty-six, we see that Christ Himself, held on, and observed that command, but it also, shows that He, likened Himself to the Creator by being holy, and, signified his authority.

This authority, as given unto Him by the Holy Spirit, allowed for Him to, among other things, heal others.

Thursday, December 14, 2017

The Gospel According to Mark
Chapter 6:35-44

35 And when the day was now far spent, his disciples came unto him, saying, This is a desert place, and now the day is far passed.
36 Let them depart, that they may go into the country and towns about, and buy them bread: for they have nothing to eat.
37 But he answered, and said unto them, Give ye them to eat. And they said unto him, Shall we go, and buy two hundred pennies worth of bread, and give them to eat?
38 Then he said unto them, How many loaves have ye? go and look. And when they knew it, they said, Five, and two fishes.
39 So he commanded them to make them all sit down by companies upon the green grass.
40 Then they sat down by rows, by hundreds, and by fifties.
41 And he took the five loaves, and the two fishes, and looked up to heaven, and gave thanks, and broke the loaves, and gave them to his disciples to set before them, and the two fishes he divided among them all.
42 So they did all eat, and were satisfied.
43 And they took up twelve baskets full of the fragments, and of the fishes.
44 And they that had eaten, were about five thousand men.


Today, we read of the feeding of the thousands. There are two verses that have been impressed upon the mind of this writer; those being verses thirty-seven and forty-four.

In the former, we find our Redeemer instructing His disciples to feed those who had come to hear Him. This is to say, that it is our duty to care for the well-being of others. In the latter verse, it is found the fulfillment of God's promise to increase one hundred fold or more to those that earnestly seek Him.

The disciples moved that they should be sent home. When the day was not far spent, and night drew on, they said, This is a desert place, and much time is now past; send them away to buy bread. This the disciples suggested to Christ; but we do not find that the multitude themselves did. They did not say, Send us away (though they could not but be hungry), for they esteemed the words of Christ’s mouth more than their necessary food, and forgot themselves when they were hearing him; but the disciples thought it would be a kindness to them to dismiss them. [Make] note: Willing minds will do more, and hold out longer, in that which is good, than one would expect from them. Christ ordered that they should all be fed. ‘Give ye them to eat.’ Though their crowding after him and his disciples hindered them from eating, yet he would not therefore, to be even with them, send them away fasting, but, to teach us to be kind to those who are rude to us, he ordered provision to be made for them; that bread which Christ and his disciples took with them into the desert, that they might make a quiet meal of it for themselves, he will have them to partake of. Thus was he given to hospitality.

This miracle was significant, and shows that Christ came into the world, to be the great feeder as well as the great healer; not only to restore, but to preserve and nourish, spiritual life; and in him there is enough for all that come to him, enough to fill the soul, to fill the treasures; none are sent empty away from Christ, but those that come to him full of themselves. Care was taken of the fragments that remained, with which they filled twelve baskets. Though Christ had bread enough at command, he would hereby teach us, not to make waste of any of God’s good creatures; remembering how many there are that do want, and that we know not but we may some time or other want such fragments as we throw away.” - Matthew Henry - Theologian

Tuesday, December 12, 2017

The Gospel According to Mark
Chapter 6:30-32

30 And the Apostles gathered themselves together to Jesus, and told him all things, both what they had done, and what they had taught.
31 And he said unto them, Come ye apart into the wilderness, and rest a while: for there were many comers and goers, that they had not leisure to eat.
32 So they went by ship out of the way into a desert place.


As did our Creator take rest from His labors on the Sabbath day, likewise, should we take rest to refresh and restore ourselves from our works, physically, mentally, and spiritually.

Where they might be free from noise and hurry, and take some rest and refreshment, after their wearisome journey, hard labours, and great fatigue in preaching and working miracles; which shows the great compassion, tenderness, and care of Christ, for his disciples: for there were many coming and going, and they had no leisure so much as to eat; the people were continually going to and fro; as soon as one company was gone, who came with their sick and diseased to be healed, or upon one account or another, another came: so that there was no opportunity of private meditation and prayer, nor of spiritual converse together: nor even so much as to eat a meal's meat for the refreshment of nature.” - John Gill - Theologian

Rest is necessary for those who labor; and a zealous preacher of the Gospel will as often stand in need of it” - Adam Clarke - Theologian

Monday, December 11, 2017

The Gospel According to Mark
Chapter 6:11-13

11 And whosoever shall not receive you, nor hear you, when ye depart thence, shake off the dust that is under your feet, for a witness unto them. Verily I say unto you, It shall be easier for Sodom, or Gomorrah at the day of Judgment, than for that city.
12 And they went out, and preached, that men should amend their lives.
13 And they cast out many devils: and they anointed many that were sick, with oil, and healed them. depart thence, shake off the dust that is under your feet, for a witness unto them. Verily I say unto you, It shall be easier for Sodom, or Gomorrah at the day of Judgment, than for that city.


Consider this; that the twelve, (and we likewise), were, and are, ambassadors of Christ. Now, ambassadors, have all authority given unto to them by those that have sent them. They can speak in their name. If those who they have been sent, reject the message, then they likewise reject He that sent them.

Make note, that they preached the Gospel of Christ, which is a Gospel of repentance, and of the mercy and grace offered unto to those who are lost, and condemned by sin. Now, we see in verse thirteen, how, they performed all the works that Christ (the authority as mentioned above), would do in person. However, and this is important. If one did reject the message sent, along with the works, then the works themselves were of no effect. If we recall in the preceding chapter, how Christ was rejected in His home village, and how he was limited to what He would do, then we can see how it is acceptance, belief, and faith, that allow the workings of God to go forth.

Sunday, December 10, 2017

A Discourse On Meekness and Quietness of Spirit
  Abridged from the Rev. Matthew Henry
Edited by R.P. Woitowitz Sr.
A meek and quiet spirit, which is in the sight of God of great price. 1 Peter 3:4
Published by the American Tract Society


Meekness may be considered with respect both to God and to our brethren; it belongs to both the tables of the law, and attends upon the first great commandment, Thou shalt love the Lord thy God; as well as the second, which is like unto it, Thou shalt love thy neighbor as thyself; though its especial reference is to the latter. [Read Mark 12:29-33]

There is MEEKNESS TOWARDS God, and it is the easy and quiet submission of the soul to his whole will, according as he is pleased to make it known, whether by his word or by his providence.

It is the silent submission of the soul to the word of God: the understanding bowed to every divine truth, and the will to every divine precept; and both without murmuring or disputing. The word is then an "engrafted word," when it is received with meekness, that is, with a sincere willingness to be taught, and desire to learn. Meekness is a grace that cleaves the stock, and holds it open, that the word, as a shoot, may be grafted in; it breaks up the fallow ground, and makes it fit to receive the seed; captivates the high thoughts, and lays the soul like white paper under God's pen. When the dayspring takes hold of the ends of the earth, it is said to be turned as clay to the seal. (Read Job 38:14). Meekness does, in like manner, dispose the soul to admit the rays of divine light, which before it rebelled against; it opens the heart, as Lydia's was opened, and sets us down with Mary at the feet of Christ, the learner's place and posture.

The promise of teaching is made to the meek, because they are disposed to learn: "the meek he will teach his way." The word of God is gospel indeed, "good tidings to the meek;" they will entertain it and bid it welcome. The "poor in spirit" are evangelized; and Wisdom's alms are given to those that with meekness wait daily at her gates, and like beggars wait at the posts of her doors. (Read Proverbs 8:34). The language of this meekness is that of the child Samuel: "Speak, Lord, for thy servant heareth;" [Read 1 Samuel 3:10], and that of Joshua, who, when he was in that high post of honor, giving command to Israel, and bidding defiance to all their enemies—his breast filled with great and bold thoughts—yet, upon the intimation of a message from heaven, thus submits himself to it: "What saith my Lord unto his servant?”[Read Joshua 5:14] and that of Paul—and it was the first breath of the new man—"Lord, what wilt thou have me to do?"[Read Acts 9:6] and that of Cornelius: "And now we are all here present before God, to hear all things that are commanded thee of God;"[Read Acts 10:32-34] and that of the good man I have read of, who, when he was going to hear the word, used to say, "Now let the word of the Lord come; and if I had six hundred necks, I would bow them all to the authority of it." To receive the word with meekness, is to be delivered into it as into a mould: this seems to be Paul's metaphor in (Read Romans 6:17), that "form of doctrine which was delivered you." Meekness softens the wax, that it may receive the impression of the seal, whether it be for doctrine or reproof, for correction or instruction in righteousness. It opens the ear to discipline, silences objections, and suppresses the risings of the carnal mind against the word; consenting to the law that it is good and esteeming all the precepts concerning all things to be right, even when they give the greatest check to flesh and blood. It is the silent submission of the soul to the providence of God, for that also is the will of God concerning us.

When the events of Providence are grievous and afflictive, displeasing to sense and crossing our secular interests, meekness not only quiets us under them, but reconciles us to them; and enables us not only to bear, but to receive evil as well as good at the hand of the Lord; which is the excellent frame that Job argues himself into: it is to kiss the rod, and even to accept of the punishment of our iniquity, taking all in good part that God does; not daring to strive with our Maker, no nor desiring to prescribe to him, but being dumb, and not opening the mouth, because God does it. How meek was Aaron under the severe dispensation which took away his sons with a particular mark of divine wrath. He "held his peace." God was sanctified, and therefore Aaron was satisfied, and had not a word to say against it. Unlike to this was the temper, or rather the distemper of David, who was not like a man after God's own heart when he was displeased because the Lord had made a breach upon Uzzah, as if God must have asked David leave thus to assert the honor of his ark. When God's anger is kindled, our must be stifled; such is the law of meekness, that whatsoever pleases God must not displease us. David was in a better frame when he penned the 56thPsalm, the title of which, some think, bespeaks the calmness and submissiveness of his spirit when the Philistines took him in Gath. It is entitled, The silent dove afar off. It was his calamity that he was afar off, but he was then as a silent dove—mourning perhaps, Isa. 38:14—but not murmuring, not struggling, not resisting, when seized by the birds of prey; and the psalm he penned in this frame was Michtam, a golden psalm. The language of this meekness is that of Eli, "It is the Lord;" and that of David to the same purport, "Here am I; let him do to me as seemeth good unto him." Not only, He can do what he will, subscribing to his power, for who can stay his hand? or, He may do what he will, subscribing to his sovereignty, for he gives not account of any of his matters; or, He will do what he will, subscribing to his unchangeableness, for he is of one mind, and who can turn him? but, Let him do what he will, subscribing to his wisdom and goodness, as Hezekiah, "Good is the word of the Lord, which thou hast spoken." Let him do what he will, for he will do what is best; and therefore if God should refer the matter to me, says the meek and quiet soul, being well assured that he knows what is good for me better than I do for myself, I would refer it to him again: "He shall choose our inheritance for us."

When the methods of Providence are dark and intricate, and we are quite at a loss what God is about to do with us—his way is in the sea, and his path in the great waters, and his footsteps are not known, clouds and darkness are round about him—a meek and quiet spirit acquiesces in an assurance that all things shall work together for good to us, if we love God, though we cannot apprehend how or which way. It teaches us to follow God with an implicit faith, as Abraham did when he went out, not knowing whither he went, but knowing very well whom he followed. It quiets us with this, that though what he doeth we know not now, yet we shall know hereafter. John 13:7. When poor Job was brought to that dismal plunge, that he could no way trace the footsteps of divine Providence, but was almost lost in the labyrinth, Job 23:8, 9, how quietly does he sit down with this thought: "But he knoweth the way that I take: when he hath tried me, I shall come forth as gold."

Friday, December 8, 2017

The Gospel According to Mark
Chapter 6:1-6

1 And he departed thence, and came into his own country, and his disciples followed him.
2 And when the Sabbath was come, he began to teach in the Synagogue, and many that heard him, were astonied, and said, From whence hath this man these things? and what wisdom is this that is given unto him, that even such great works are done by his hands?
3 Is not this that carpenter Mary’s son, the brother of James and Joses, and of Judas and Simon? and are not his sisters here with us? And they were offended in him.
4 And Jesus said unto them, A Prophet is not without honor, but in his own country, and among his own kindred, and in his own house.
5 And he could there do no great works, save that he laid his hands upon a few sick folk, and healed them.
6 And he marveled at their unbelief, and went about by the towns on every side, teaching.


Where there is no faith, the power of God becomes limited, in so far as there is more unbelief, than belief. Those that wish not to seek Him, cannot expect His works to be performed for them, when in times of due crisis.

Related Scripture:

Verse 6:1 - Matthew 13:54; Luke 4:16
Verse 6:4 - Matthew 13:57; Luke 4:24; John 4:44
Verse 6:6 - Matthew 4:23; Luke 13:22

Mark 6:1 - The faithless world doth no whit at all diminish the virtue of Christ, but wittingly and willingly depriveth itself of the efficacy of it, being offered unto them.

Mark 6:2 - The word signifieth powers, or virtues, whereby are meant those wonderful works that Christ did, which showed and set forth the virtue and power of his Godhead to all the world, (Read Matthew 7:22).

Mark 6:3 - After the manner of the Hebrews, who by brethren and sisters, understand all their kinfolks.

Mark 6:4 - Not only that hath that honor which of right is due to him taken from him, but also evil spoken of and misreported.

Mark 6:5 - That is, he would not: for we must needs have faith, if we will receive the works of God.” - Footnotes from GNV Translation

It seems they could not bear to see one so low in life as Jesus was, doing things which they fancied were peculiar to that idol of their vanity, a glorious triumphant secular Messiah. Our Lord, therefore, having made this second trial,with a view to see whether the Nazarenes would endure his ministry, and to shew to the world that his not residing in part among them was owing to their stubbornness and wickedness, he left them; and in this example the evil and punishment of misimproving spiritual advantages is clearly set forth before all who hear the Gospel.”
Thomas Coke - Theologian

Thursday, December 7, 2017

The Gospel According to Mark
Chapter 5:22-36

22 And behold, there came one of the rulers of the Synagogue, whose name was Jairus: and when he saw him, he fell down at his feet,
23 And besought him instantly, saying, My little daughter lieth at point of death: I pray thee that thou wouldest come and lay thine hands on her, that she may be healed, and live.
24 Then he went with him, and a great multitude followed him and thronged him.
25 (And there was a certain woman, which was diseased with an issue of blood twelve years,
26 And had suffered many things of many physicians, and had spent all that she had, and it availed her nothing, but she became much worse.
27 When she had heard of Jesus, she came in the press behind, and touched his garment.
28 For she said, if I may but touch his clothes, I shall be whole.
29 And straightway the course of her blood was dried up, and she felt in her body, that she was healed of that plague.
30 And immediately when Jesus did know in himself the virtue that went out of him, he turned him round about in the press, and said, Who hath touched my clothes?
31 And his disciples said unto him, Thou seest the multitude throng thee, and sayest thou, Who did touch me?
32 And he looked round about, to see her that had done that.
33 And the woman feared and trembled: for she knew what was done in her, and she came and fell down before him, and told him the whole truth.
34 And he said to her, Daughter, thy faith hath made thee whole: go in peace, and be whole of thy plague.)
35 While he yet spake, there came from the same ruler of the Synagogue’s house certain which said, Thy daughter is dead: why diseasest thou the master any further?
36 As soon as Jesus heard that word spoken, he said unto the ruler of the Synagogue, Be not afraid: only believe.

Herein, above we find two truths: One, worship(see verse 22 and 33), and two faith(see verse 23 and 34). Of the former, those that would worship Him earnestly, and seek Him earnestly (in all humility and humble adoration), can expect themselves to be heard and responded to by our Creator. Of the later, it is our faith in Him to deliver on His promises, that moves us to help others.

Below commentary by John Gill - Theologian

Verse 22
Though he was a person of such authority; yet having heard much of the doctrine and miracles of Christ, and believing him to be a great prophet, and man of God; though he might not know that he was the Messiah, and truly God, threw himself at his feet; and, as Matthew says, "worshipped him", ( Read Matthew 9:18 ) ; showed great reverence and respect unto him, gave him homage, at least in a civil way, though he might not adore him as God.”

Verse 33
Who came of herself, and with the greatest reverence to his person, and sense of her own unworthiness, threw herself at his feet, and gave him a relation of the whole matter, with the utmost truth and, exactness; what had been her case, what was her faith, and what she had done, and what a cure she had received; and which she acknowledged with the greatest thankfulness. In some copies it is added, "before all"; before Christ and his disciples, and the throng of people that were along with him: she that came behind Christ, and privately took hold of the hem of his garment, her faith secretly going out unto him; now appears openly before him, not being able to hide herself any longer. Nor is she ashamed to tell what she had done, and had been done in her: truth is to be spoken, even all the truth; no one has reason to be ashamed of that, and especially of the truth of grace, truth in the inward parts; this is what God requires, and gives, and delights in. The secret experiences of grace in our souls we should not be ashamed to relate to others; this makes for the glory of divine grace, and the good of others. In some copies it is read, "and told him all her cause before all": her whole affair, how it had been with her, and now was, and what was the cause of her taking such a method she did.”

Verse 23
Expressing faith in the power of Christ to restore his daughter, though in the utmost extremity; yet seemed to think his presence, and the imposition of his hands were necessary to it.”

Verse 34
Through faith in Christ she received the cure from him; for it was not her act of faith that either merited, or procured it, but his power, and he himself the object of her faith that effected it: though he is pleased to take no further notice of the virtue that went out from him; but commends her faith, for her further and future encouragement in the exercise of it, and for the encouragement of others to believe in him. In the Greek text it is, "thy faith hath saved thee"; both from her bodily disease, and from her sins: not that there is such an intrinsic virtue in faith as to deliver from either; for certain it is, that it was not virtue that went out of her faith, but virtue which went out from Christ, that cured her of her issue; though faith was the means of drawing it out; or it was that, through which, virtue from Christ exerted itself, and produced such an effect: and it is as certain, that not faith, but Christ, is the author and cause of spiritual salvation: faith looks to Christ for salvation, and receives every blessing of it from him, as righteousness, peace, pardon, adoption, and eternal life; so that believers are saved by grace, through faith; through the exercise of that grace they have the joy, and comfort Of salvation now; and through it they are kept, by the power of God, unto the full possession of it hereafter.”