THE GOSPEL OF ST. MARK €ext',$ooftB of (geftgtous 3n*f ruction. EDITED BY THE REV. EDWARD L. CUTTS, D.D. AUTHOR OF "TURNING POINTS OF ENGLISH CHURCH HISTORY, ETC. ETC. Crown 8vo. THE HISTORY OF THE CHURCH OF ENGLAND. By the Rev. Edward L. Cutts, D.D., Editor of the Series. THE GOSPEL OF ST. MARK. By the Hon. and Rev. E. Lyttelton, M.A., Head-Master of Hailey- bury College. THE PENTATEUCH. By the late Lord A. C. Hervey, D.D., Bishop of Bath and Wells. Com- pleted by the Rev. C. Hole. Other Volumes to follow. NEW YORK: LONGMANS, GREEN & CO. €txi;(§oo&B of QReftgtoue 3it6frucfton THE GOSPEL OF ST. MARK WITH NOTES BY TJIE HON. and REV. E. LYTTELTON, M.A. HEAD-MASTER OF HAILEYBURY COLLEGE NEW YORK LONGMANS, GREEN, AND CO. AND LONDON 1895 All rights reserved. PREFACE In putting together these notes on the narrative of St. Mark's Gospel, I have tried to keep in view two classes of readers. First, those who are anxious to read the Bible with profit, but are baffled by finding that the meaning of a great deal of it escapes them. They hoped to gather new ideas, and to see hidden connexions ; but this is very difficult to do, and, for many, almost an impossibility. They pore over the familiar words, but cannot feel that the effort has deepened their knowledge of the meaning. Now, it might be supposed that out of the abundant store of learned and thoughtful com- mentaries which exists, it would be possible to find for any such student exactly what he wants. So it would, but at the cost of sparing him all effort of his own. It is a terribly common expe- rience for many, to read an attractive piece of Biblical commentary and enjoy it and go their vi PREFACE way ; and then to discover, after a few weeks, that it has left no trace whatever behind. The excellence, the charm, the completeness of many of these writings seem to make matters worse. They tend to delude the reader into thinking that he need not exert himself, and the result is that, beyond a passing feeling of edification, little is gained. No reader of these notes will, I trust, be under any such delusion. They are meant to help him if he is willing to work, but they assuredly will not deceive him if he is not. They merely suggest lines of thought, giving references for the following out of the sugges- tions. Eead by themselves in an arm-chair they will be manifestly and undeniably useless. But if any one is ready to take a little trouble, I am in hopes that, considering the eminence of the writers whom I have laid under contribution, there will be found some profit in working out the hints here given. The other class of readers for whom the book is designed is that of teachers. Only quite the elder boys of a public school would be able to make anything of the notes without help. But a skilful teacher would find matter in them PREFA CE vii which he could illustrate and amplify suitably to a class of fifteen-year-old boys or girls. And there is no reason why they, as well as the teacher, should not use the book. Of course a teacher may find a full commen- tary more serviceable. But many teachers have neither time to read anything of the kind, nor opportunity of securing the book. The first series of notes in each page contains, very briefly, some necessary facts. Those below the waved line are suggestions of thoughts and connexions with other books of the Bible. I have thought it well to consult commen- taries as different in tone as Mr. Latham's " Pastor Pastorum," and Father Benson's " Pinal Passover." Some hints are also due to Dean Luckock's " Footprints of the Son of Man in St. Mark ; " Godet on St. Luke ; Edersheim's " Life and Times ; " Sadler's Commentaries ; Trench's " Parables, Miracles, Studies in the Gospel ; " Isaac Williams' " Devotional Commen- tary ; " and Dr. Bruce on the Parabolic Teach- ing of Christ. E. LYTTELTOK Haileybury, 1895. THE GOSPEL OF ST. MAEK Chapter I. 1 The beginning of the gospel of Jesus Christ, the Son of God ; 2. As it is written in the prophets, Behold, I send my messenger before thy face, which shall prepare thy way before thee. Ver. 1. The meaning seems to be that the beginning of the Gospel was the preaching of John. Gospel = ' good tidings.' Son of God, literally ' Son of the God.' Jesus = ' Saviour.' Christ = ' the Anointed.' Ver. 2. Two prophecies are blended — (a) Mai. iii. 1 freely quoted. Notice that St. Mark's alterations bring 1. The gospel of Jesus Christ, he is from virtue. The words — These familiar words cannot clearly mean ' tidings of salva- only mean the moral precepts tion ' brought about for man given by Christ. Those pre- by God in the work of His Son. cepts were loftier in tone than It is to be remembered that any that had ever been uttered, what Christ did is even more But lofty precepts, especially important and essential than when they are addressed to what He said, weak and sinful people, do not 2. It was 400 years since constitute good tidings ; they Malachi had prophesied, 700 only show the sinner how far since Isaiah. The expression, $. T, A 2 THE GOSPEL OF ST. MARK 3 The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight. 4 John did baptize in the wilderness, and preach the baptism of repentance for the remis- sion of sins. out the divinity of Christ. The words, as he gives them, read like a colloquy between the Persons of the Trinity (Gen. i. 26). Our Lord quotes the words as they are here given (Matt. xi. 10). (b) Isa. xl. 3. Ver. 4. The tense in the Greek expresses suddenness. Baptism of repentance. Baptism, known to the Jews as the ceremony used in the admission of the heathen to their covenant, and washings were common as cleansing from legal defilements, leprosy, &c. John therefore proclaimed that purification was needed not only for heathen, but for all the Jews. They were in need of repentance, leading to the putting away or forgiveness of sin. ' Prepare ye the way,' would 4. Literally, ' repentance have a distinct meaning to leading to remission of sins.' people living in half-civilised (1.) The remission or putting countries, where the roads are away of sins is not the same as always put in order to welcome simply a recovery of good con- the visit of a great personage. duct. It is the re-establishing 3. There is something very of a right relation to God. impressive in the way in which God is wrathful against unre- all four Evangelists begin their pented sin (Rom. ii. 5, 8, 9; gospels with the mention of 2 Thess. i. 7, 8 ; Matt. xxv. John the Baptist, recognising 41), and of course against the in him the fulfilment of the sinner if he identifies himself final prophecies of the Old Tes- with his sin and clings to it. tament. It is certain that the The remission of sins, then, Old Testament can only be means first the putting away understood with constant re- of this wrath, and on the part ference to Christ. of the sinner the losing of CHAPTER I. 5 3 5 And there went out unto him all the land of Judea, and they of Jerusalem, and were all baptized of him in the river of Jordan, confessing their sins. Ver. 5. All twice (the marginal reading and the A.V. give it three times), showing how completely the work of rousing the people was done. The desert would be a rough and inhospitable country some distance from Jeru- salem, near the Jordan, where there was nothing to attract the people but the sincerity of the new preaching. Read Luke iii. 10-18. (Jer. xxxi. 9.) the mysterious sense of guilt. This is the work of Christ as the 'Propitiation for us.' (2.) But remission is closely con- nected with renewal of holiness and union with God (Jer. xxxi. 34, and study Mark ii. 5-12). The two things go together, though they are not the same. (3.) The repentance which leads to this is not remorse. The latter means a sense of degra- dation or loss brought about by our own fault : a selfish feeling. The former is a con- sciousness of having outraged the love of a Father, coupled with a deep desire to be re- stored (Ps. Ii. 4 ; Luke xv. 18). John did not preach forgive- ness, since Christ alone could bestow that (ii. 10), and hence we see that the ceremony of baptism was only an external rite designed to teach vividly the need of purification. It had no power to confer a cleans- ing any more than any other ceremony under the Law (cf. ver. 8). In short, 'baptism of repentance,' not ' baptism of re- mission.' Lastly, his -teaching, like that of the Law of Moses, was meant to stimulate among the Jews a feeling that they needed a Saviour. Grace is not given to those who do not long for it (ii. 17 ; vi. 5; Matt, vii. 8). Thus we can under- stand how unwelcome this teaching must have been to the Pharisees (Luke v. 32 ; vii. 30). 5. John's dress and habits of life reminded the people of Elijah (2 Kings i. 8). His austerity was certainly one ex- planation of his extraordinary influence, but it was not put on for show. His example has been frequently imitated in the history of the Church, though at the present day it is not in favour. 4 THE GOSPEL OF ST. MARK 6 And John was clothed with camel's hair, and with a girdle of a skin about his loins ; and he did eat locusts and wild honey ; 7 And preached, saying, There cometh one mightier than I after me, the latchet of whose shoes I am not worthy to stoop down and un- loose. 8 I indeed have baptized you with water : but he shall baptize you with the Holy Ghost. Ver. 6. John's dress. Imitated by false prophets in old days (Zech. xiii. 4). Locusts (Lev. xi. 22). Ver. 7. From St. Luke we learn that these words were in answer to the musing of the people as to who John was. The unloosing of the shoes and carrying them was the office of slaves attending on their masters at the bath (Ps. lx. 8). Ver. 8. With or in. — The preposition h is often trans- lated ' with 'or ' by ' in the New Testament with a mean- ing coloured by the ordinary meaning 'in' (Rom. v. 9 ; iii. 25; i. 10; i. 4; 1 Cor. viii. 11; Gal. iii. 5, 11 ; Eph. v. 19). 7. The first intimation of Holy Spirit accompanying the wonderful lowliness of the water. Taken in conjunction Baptist. He was of high posi- with xvi. 16 ; Acts ii. 41 ; x. tion among his countrymen, 47, this verse can only be in- the son of one of the heads of terpreted as referring to the the courses of priests ; and this rite of Christian baptism, utterance shows how dis- whereby the Holy Spirit in- tinctly he realised that Christ corporates us into Christ's was more than merely human Church, making us ' members (John iii. 30). of His Body,' and inheritors of 8. With water only ; but everlasting life, Christ with water and the CHAPTER I. 9-11 5 9 And it came to pass in those days, that Jesus came from Nazareth of Galilee, and was baptized of John in Jordan. 10 And straightway coming up out of the water, he saw the heavens opened, and the Spirit, like a dove, descending upon him : 1 1 And there came a voice from heaven, saying, Thou art my beloved Son, in whom I am well pleased. Ver. 9. Shows that Jesus had been living at Nazareth till He was thirty years of age (Luke xiii. 23). Ver. 10. He saw, i.e. Jesus. But John saw the Spirit also (John i. 32, 33). Not so the bystanders (John xiv. 7). The dove symbolises meekness (Matt. x. 16 ; Isa. lxi. 1). Ver. 11. Thou art.— So St. Luke. St. Matthew, 'This is My beloved Son.' 9. Why was the sinless Son of Man baptized ? The follow- ing answers may be given, (a) To fulfil all righteousness, i.e., to give an example of perfect obedience to God's will as re- vealed, (b) To associate Him- self with sinful men in making a full confession of the sinful- ness of fallen humanity. This confession of the sinfulness of sin had never before been made by any one, and it was an essential part of the re- conciliation (or atonement) wrought for us by Christ. Such an admission of fault is a condition of any true forgive- ness being granted even among men. Thus the Baptism was the beginning of the work of the Atonement, (c) To sanc- tify water for the purposes of baptism. 10. Many have seen a con- nexion between Christ's as- cending out of the water, and the Ascension into heaven, accompanied by the descent of the Holy Ghost (John xvi. 7). 11. The words spoken strik- ingly recall Gen. xxii. 2, Aa/5£ tov vlov crov top dydirrjTov. The Voice was given for our sakes (John xii. 30). The three occasions on which the Voice sounded from heaven, (1) the Baptism, (2) the Transfigura- 6 THE GOSPEL OF ST. MARK 12 And immediately the Spirit drive th him into the wilderness. 13 And he was there in the wilderness forty days, tempted of Satan ; and was with the wild beasts ; and the angels ministered unto him. Ver. 13. With the wild beasts.— Added by St. Mark alone. tion, (3) the colloquy with the Greeks in the Temple just before the Passion, should be compared : at the beginning, middle, and end of the ministry. (1) exhibits the regeneration of souls ; (2) of bodies ; (3) pre- liminary to the work whereby both are consummated. (1) and (2) foreshadow the As- cension ; (3) explains the inner moral principle of an ascended life. (Johnxii. 25; Rom. vi. 3; as an illustration of St. Paul's expression, cf. St. Stephen's death, Acts vii. 56.) 12. If the lessons of our Lord's temptation, as recorded by St. Matthew and St. Luke, were fully drawn out, they would embrace all the prin- ciples of Christian conduct. We can only here observe (a) that Christ was as to His human nature liable to temp- tation (Acts ix. 16; Heb. ii. 2, 9 ; iv. 15). One object, certainly, was to triumph over the most terrible trials, in that very nature of which we are partakers, and in which our Lord still makes intercession for us. Otherwise, the episode has no meaning for us, but it is explained by John xvi. 33 ; Rom. vii. 34 ; Matt, xxviii. 20. It contains the assurance of our triumph so long as we remain united to Christ (John xv. 5 ; Phil. iv. 3). (6) The temptations were meant to undermine the absolute sub- mission of Christ's human will to the Father's. They sug- gested how the redemption might be accomplished by an easier way than had been pre- scribed (viii. 33, note), (c) The Lord conquei-ed by meek- ness (Matt. v. 5), and not till a doubt was suggested as to the method of man's redemption, did He speak with majestic command. For the combina- tion of royalty and meekness, Zech. ix. 9. 13. With the wild beasts. — These words remind us that the first Adam before his fall had dominion over the beasts of the field, and our Lord in His humiliation goes down to CHAPTER I. 14, 15 7 14 Now after that John was put in prison, Jesus came into Galilee, preaching the gospel of the kingdom of God, 15 And saying, The time is fulfilled, and the kingdom of God is at hand : repent ye, and believe the gospel. Ver. 14. After that John was delivered up. — Be- lieve in. We have iriorevtiv els, or iv. Into Galilee. — But the temptation which has just been recorded took place in Galilee. This shows how little the Evangelist was aiming at completeness in his record. St. John's narrative tells us of the intervening ministry in Judea (ii. 13 to iv. 3), which explains St. Mark's hint. Of the kingdom. — Omitted by the Revisers. Yv r hether genuine or not, the words are accurate (cf. ver. 15 and Matt. iv. 23). the beasts in the wilderness to to new ideas ; the failure of overcome sin (Dan. iv. 32 ; pagan religions, the tyranny Job v. 23). The brief expres- of sin (Rom. i.), and the thirst sion hints at the dismal loneli- for spiritual nourishment. The ness of the conflict. Angels words refer also to the time of ministered unto him. Not till the Law having elapsed ; and the trial was over (Matt. iv. 11). in our Lord's mouth we may 14. The fulfilment of the suppose they referred to deeper time. There are few more m} T steries still (Rev. xiii. 8). interesting subjects than that 15. The kingdom of God is of the preparation in human at hand. — This expression must history for the Gospel ; espe- have made all Christ's listeners cially in relation to the con- alive with expectation. Every solidation of the Roman power, Jew was at this time brought the prevalence of peace, the up to look forward to a mighty facility of intercourse, the deliverer of the nation from spread of the Greek language, the Romans. ' The kingdom ' with its unrivalled adaptability was to be established amid 2 THE GOSPEL OF ST. MARK 16 Now as he walked by the sea of Galilee, he saw Simon, and Andrew his brother, casting a net into the sea : for they were fishers. Ver. 16. Not the first call. Compare carefully John i. 35-45. Nor the last (Mark iii. 14). conquest and general rejoicing, and usher in a time of golden prosperity. We know this from the contemporary prophecies of Enoch ; the Psalter of Solomon; the Assumption of Moses ; the Sibyllines ; the Book of Jubi- lees. There was a profound and intense antagonism be- tween these ideas and Christ's teaching. Kingdom implies a king, subjects, and officials in due subordination. So the nar- rative leads naturally on to the calling of the Apostles. Repent ye. Christ, the Bap- tist, St. Peter (Acts ii.), and St. Paul (Acts xxvi. 20), begin by preaching repentance. Be- lieve the gospel. This exhorta- tion shows that ' belief ' is to some extent a matter of moral effort, which can be made or not made as the individual chooses. It is not meant to come by nature, but by man co-operating with God's grace. Such were the subjects of our Lord's first preaching. He is portrayed by St. Mark under the aspect of a Prophet, which means Teacher. The scene of this preaching was Galilee, where the most vigorous and independent and less bigoted of the Jews lived and laboured. The feeling of the Galilseans towards Christ was throughout different from that of the resi- dents in Jerusalem. It was kindled by national aspirations, and full of warmth (John vi. 15 ; but cf. ii. 24, 25). Apart from this, there were reasons against beginning in Samaria, since His mission was first to His countrymen (Matt. xv. 24); or in Persea, since Herod was living there now, and our Lord abstained from all contact with him (Luke xxiii. 9) ; or in Jeru- salem, since the hostility of the priests and Pharisees would have led to violence before the appointed time. 16. The previous intercourse between Jesus and the fisher- men had prepared them for this summons to leave their ordinary work and follow Him. There was nothing abrupt or magical in the call. From chap. iii. we learn that there was a third stage of final selec- tion to the Apostleship from a larger number of disciples. Their preparation for the min- istry was not completed till the CHAPTER I. 17-19 9 17 And Jesus said unto them, Come ye after me, and I will make you to become fishers of men. 18 And straightway they forsook their nets, and followed him. 19 And when he had gone a little further thence, he saw James the son of Zebedee, and John his brother, who also were in the ship mending their nets. Ver. 19. The mother of James and John is often mentioned as a follower of the Lord. Not so Zebedee ; and it has been surmised from this that he was not a believer. double gift of the Holy Spirit (John xx. 22 ; Acts ii. 4). It is worth while reflecting on the things which these men had seen and heard since their first invitation (viz., the events re- corded in John ii. and per- haps iii.) The second stage in the selec- tion of these Apostles being now completed, we may ask what was their special fitness for so sublime a work. They were apparently very ordinary men, narrow in their aspira- tions and in their intellectual horizon, unlearned, jealous of each other, very slow to take in new ideas (x. 28 ; viii. 15 ; ix. 34), timid (xiv. 50). But they possessed two qualities of the utmost importance : they honoured and loved goodness when they saw it, or they could not have made this renuncia- tion ; and they were matter- of-fact men, and thereby fitted to become trustworthy wit- nesses of a fact, the Resurrec- tion (Luke xxiv. 48 ; John xv. 27 ; Acts i. 8, 22 ; ii. 32 ; iii. 15). We shall see how patiently and tenderly Christ enlarged their minds, gave them confidence, and overcame their jealousies. In other ways they started with some advan- tages ; e.g., they were of a middle -class station of life, Galilseans, accustomed to un- remunerative toil. But still the work these men accom- plished remains one of the greatest miracles in all history. io THE GOSPEL OF ST. MARK 20 And straightway he called them : and they left their father Zebedee in the ship with the hired servants, and went after him. 21 And they went into Capernaum: and straightway on the sabbath day he entered into the synagogue, and taught. 22 And they were astonished at his doctrine : Ver. 20. Hired servants seems to denote a well-to-do position in life. Ver. 21. Capernaum. — Christ lived at the house of Peter, who lived with his brother Andrew and his mother-in-law. John and James also had a house in the town. The place was a great centre of traffic, with its custom-house, garri- son, harbour, and synagogue. The port and streets were constantly thronged by Jews and mixed Gentiles, Komans, Greeks, Syrians, Phoenicians, Arabians. It was the border- town between the territories of Herod Antipas and Philip. Synagogue. — This institution probably dates from the exile. Nearly every town or village had its meeting-house, for purposes of worship and hearing the Law and Prophets. The internal arrangements were like those of the Taber- nacle. The Ark contained the sacred writings, and a veil hung before it. Near it were the ' chief seats.' The officers were (1) the Kabbi and perhaps a college of elders ; (2) the chief reader ; (3) the servant, a sort of deacon. The hours of prayer were the third, sixth, and ninth hours (Acts iii. 1 ; x. 3, 9). A feast was held at the end of the Sabbath. The officers exercised a sort of judicial function (John xii. 42 ; Matt. x. 17). Ver. 22. Scribe. — Cf. Prov. xxv. 1 and Is. xxxiii. 18, 22. As one having authority. 22, 28, 34, and especially vii. — For examples see Matt. v. 22. But there can be no CHAPTER I. 23, 24 ii for he taught them as one that had authority, and not as the scribes. 23 And there was in their synagogue a man with an unclean spirit ; and he cried out, 24 Saying, Let us alone ; what have we to do showing the growth in importance of the scribes. After the return from the captivity their power increased enormously. The country had been terribly punished for disobedience to the law, and afterwards these men alone understood it and the vast mass of traditions built upon it. The whole country combined to do them honour and be guided by them in affairs of daily life. Ver. 24. To destroy us (2 Pet. ii. 4 ; Jude 6). measuring of the gulf which separated the teaching of Jesus from that of the scribes. Men and women hungering for truth and guidance had been forced to put up with profane and childish disputations, subtle- ties, quibbles, bad jokes, riddles, &c, from the scribes. Our Lord's style of teaching, though Hebraic in form, and in the prevalence of proverbial utter- ances, was like a voice from heaven in its freshness, depth, insight, directness, tenderness, hopefulness, and courage (John vii. 46). 23. We must imagine the synagogue packed with a breathlessly attentive audience, when the cry as of a maniac rang through the building. Unclean spirit. The expres- sion points to a deep mystery. There is a marked difference in the symptoms of possession and those of lunacy : especially as regards the double personality ; the plural number ; the instant recognition of the Saviour ; the horror of ejectment (Luke viii. 31). The victims of possession were conscious of their bondage and of the disorder in the deeps of their being. It is probable that sin — especially sins of the flesh — laid open the individual to the assaults of the evil one, which may have owed their severity to the fact that the overthrow of Satan's kingdom was near at hand (Luke x. 18 ; Rev. xx. 2). The phenomenon ceases to be noticed at an early period after Christ. 24. If the possession by evil 12 THE GOSPEL OF ST. MARK with thee, thou Jesus of Nazareth ? art thou come to destroy us ? I know thee who thou art, the Holy One of God. 25 And Jesus rebuked him, saying, Hold thy peace, and come out of him. 26 And when the unclean spirit had torn him, and cried with a loud voice, he came out of him. Ver. 25. cf)Lixo)dr]Ti ix. 9. Matt. xxii. 12, and literally 1 Cor. spirit meant nothing more than ordinary lunacy, this recogni- tion would be inexplicable : it is hard to account for anyhow, (a) The cry of abject fear seek- ing to avert a doom ; (b) meant to injure Christ in the estima- tion of the bystanders (cf. iii. 22 following iii. 11, and viii. 33 following viii. 29) ; (c) the spirits wished to impart to others the knowledge which was to themselves a torment, because (1) there is no such pain to the utterly depraved as the contact with goodness ; (2) it brought close to them the final doom (Rev. xx. 10) ; (d) an attempt to mar the gradualness of God's revela- tion by blurting out the truth before men were prepared to receive it (Matt. vii. 6). It was from love that our Lord withheld it, even as He spoke in parables (1 Cor. ii. 8). To utter truth to those who are sure to reject it, is to increase their hardness of heart. But this longsuffering has an end (xiv. 62). 25. Contrast Christ's majes- tic power with the magic exor- cisms in vogue at this time. The Book of Tobit speaks of burning the heart and liver of a fish ; the Book of Enoch of various plants being efficacious. So Josephus. Our Lord re- bukes in His own name (Jude 9; Acts xvi. 18). 26. Having torn him — the final paroxysm (Luke ix. 42), just as evil habits sometimes seem most fixed shortly before they are overcome, and saints are often afflicted with mental anguish on their deathbeds (cf. the darkness on Calvary and Rev. xii. 12). On the subject of miracles generally, it is worth observing, (1) that throughout Scripture each occasion of the giving of CHAPTER I. 27-29 13 27 And they were all amazed, insomuch that they questioned among themselves, saying, What thing is this ? what new doctrine is this ? for with authority commandeth he even the unclean spirits, and they do obey him. 28 And immediately his fame spread abroad throughout all the region round about Galilee. 29 And forthwith, when they were come out of the synagogue, they entered into the house of Simon and Andrew, with James and John. Ver. 27. eda.fxfir)Qr), as collector of the customs and fishery dues, &c, near the lake (reXobi/^). These inferior 12. If the man bad been 29 ; John x. 4 ; xv. 5 ; Col. ii. guided solely by logic and 20 ; iii. 9 ; 1 Cor. vi. 19). reason he would have lain still. 14. Suppose England was Faith acts on an assumption conquered by the French, and which cannot be proved by near each important town cus- reason ; and not till afterwards torn - houses were kept by is the action seen to be rapacious French officials who reasonable. So in 'respect of battened on ill-gotten gains ; spiritual infirmity men should and that among them there remember their relation to God was an Englishman in French and act upon it ; then the uniform robbing his own strength which was latent is countrymen under the protec- manifested (Matt. vi. 32 ; xiv. tion of France ; he would be 22 THE GOSPEL OF ST. MARK 15 And it came to pass, that, as Jesus sat at meat in his house, many publicans and sinners sat also together with Jesus and his disciples: for there were many, and they followed him. 16 And when the scribes and Pharisees saw him eat with publicans and sinners, they said unto his disciples, How is it that he eateth and drinketh with publicans and sinners ? collectors very much hated (Matt, xviii. 17) and outcasts, because of their extortion, in spite of the Koman law alluded to in Luke xix. 8, and as showing loss of freedom (John viii. 33), especially in Galilee (Luke xx. 22). Collectors of customs more extortionate than collectors of the poll-tax. He farmed his department of taxation ; gave a capital sum which left a fair margin for profit ; he might be fair and lenient ; his temptation was to be grasping and dishonest. 16. Pharisees. See note on iii. 6. detested, but probably less Levi had had opportunities of than Levi was by the proud hearing Christ (cf. ver. 5). Galilseans. 15. A large company, per- Levi. — St. Matthew alone haps not invited as a farewell, uses the later name (1 Cor. xv. nor merely to do honour to 9). The name was probably Christ, but to give Levi's changed with the change of associates a chance of making life. Cf. Peter, Paul, Thomas, the same renunciation, accord- fee. The significance of names ing to the saving principle of is very prominent in Scripture, turning warm feelings into He arose and followed Him. practice (Ps. li. 13 ; Luke xxii. — There is no reason to think 32). This was a terrible shock that this was unpremeditated ; to the Pharisees (Luke xviii. possibly there was a religious 12). movement going on among this 16. Imagine them expressing class (Luke vii. 29 ; iii. 12, 13). their misgivings to the dis- CHAPTER II. 17-19 23 17 When Jesus heard it, he saith unto them, They that are whole have no need of the physician, but they that are sick : I came not to call the righteous, but sinners to repentance. 18 And the disciples of John and of the Pharisees used to fast : and they come and say unto him, Why do the disciples of John and of the Pharisees fast, but thy disciples fast not ? 19 And Jesus said unto them, Can the children of the bride-chamber fast, while the bridegroom is Ver. 18. The only fast instituted by Moses was on the day of Atonement (Lev. xxiii. 27), though it was fre- quently practised at critical times (Josh. vii. 6 ; Joel ii. 16). But during the Captivity four more annual fasts added (2 Kings xxv. 25). The strictest Pharisees fasted twice in the week (Luke xviii. 12). Disciples of John. Men who looked on John as a founder of a sect and not a forerunner. Ver. 19. Cf. John iii. 29, where the Baptist refers to a custom not practised in Galilee. Children or sons of ciples, probably without hos- rebuke to them as guardians of tility, as people discuss a rising the people (Ezek. xxxiv. 4). politician. Their idea of re- We see here the conflict be- spectability was to be exclusive tween two ideals (John v. 44 ; (John vii. 49). Matt. xxvi. 35 ; Luke vii. 22). 17. Christ explains He is 19. Our Lord's attitude to- not a social leader but a wards fasting frequently mis- Physician. No one could understood. The Pharisees understand His mission who looked on it as a meritorious did not feel the deep corrup- act, giving them a claim on tion of human nature. So God ; and practised it to be righteous is ironical (but cf. seen of men (Matt. vi. 16). Luke xv. 7). There is also a Here it is explained to be a 24 THE GOSPEL OF ST. MARK with them ? as long as they have the bridegroom with them, they cannot fast. 20 But the days will come when the bride- groom shall be taken away from them, and then shall they fast in those days. 21 No man also seweth a piece of new cloth on an old garment : else the new piece that filled it up taketh away from the old, and the rent is made worse. the bride-chamber. Those who made arrangements for the advent of the bride in the festive marriage week. A Galilsean custom. Ver. 21. The two first Evangelists give the parable differently from the third. St. Luke emphasises the spoiling of the new garment only to produce a patchwork. Here the idea is of the contracting of the undressed piece after it has been sewn on to the old. natural outcome of godly sorrow (Eccles. iii. 14) ; con- nected with prayer and alms- giving (Matt. vi.). It is in- separable from genuine feeling concerning Christ's work, and has its effect in reminding us of spiritual things. We set great store by expression of feelings in ordinary life : why not in religion ? For its other purpose, cf. 1 Cor. ix. 27. It is therefore an act of homage due to God, and also a means of discipline (Matt. xi. 1 2). 20. Certainly this was ful- filled in the days of the early Church. 21. Broadly, these verses express the impossibility of combining the life of mere subservience to minute rules with the glorious liberty of the children of God. Yet we can only be free by obedience. There is some obscurity in the parables, especially in the ap- plication of the figure as given by St. Luke. It cannot be right to explain the new cloth and the new wine by the austerities of John's disciples. The converse is the true ex- planation. The power of a real religious revival cannot be cramped by old forms and CHAPTER II. 22, 23 25 22 And no man putteth new wine into old bottles ; else the new wine doth burst the bottles, and the wine is spilled, and the bottles will be marred : but new wine must be put into new bottles. 23 And it came to pass, that he went through the corn-fields on the sabbath day ; and his dis- Ver. 22. No man pours unferraented wine into old skins which are weak and brittle. rules : its vitality will be the ruin of both. Cf., for the severity of the figure to which the old dispensation is likened, Gal.iv. 3, 9 ; Heb. vii. 18 ; and for the great example of this very failure, Gal. iii. Observe that the word ' undressed ' im- plies a different figure from that in St. Luke, where a piece from a new garment would not be 'undressed.' 22. For similar repetitions yet containing new ideas, cf. Matt. xiii. 31, 32, 33; Luke xiv. 28-30, 31, 32. This image is also connected with marriage festivities. The bursting of the old bottles seems to mean the destruction wrought by new truths working in minds un- prepared for them ; e.g., as in some cases of religious excite- ment among the ignorant. It would apply also to an attempt to fit on a portion of Christian truth to old ideas. The figure of the new wine is an anticipa- tion of Acts ii. 13. Of course the difficulty of applying this principle, when novelties in religion make their appearance, is often very great. The ' new wine skins ' seems to refer to the mystery of regeneration (Gal. vi. 15 ; Rev. xxi. 5). At the first sound of the new message, Paul, Nicodemus, and Caiaphas were alike hostile, and seemed likely to be ruined by it. Notice the kindly words with which St. Luke ends the parable, and compare throughout John ii. 1-11. 23. Luke vi. 1 describes the Sabbath as the 'second after the first,' probably the first Sabbath after the second Pas- chal day, on which the wave- omer of barley was presented. There is very little doubt that this incident took place be- tween the second Passover and the second Pentecost of our 26 THE GOSPEL OF ST. MARK ciples began, as they went, to pluck the ears of corn. 24 And the Pharisees said unto him, Behold, why do they on the sabbath day that which is not lawful ? 25 And he said unto them, Have ye never Lord's ministry. (After the first Passover, occurred John iii. 22. The harvest was ripe on the return through Samaria (John iv. 35). Then the apos- tles seem to have scattered to their house?, Matt. iv. 18-22 being later. The active oppo- sition to our Lord on the part of the Pharisees began with His visit to Jerusalem in the autumn of that year (John v.). So this incident belongs to the following spring.) To pluck the ears. — Lawful (Deut. xxiii. 25) ; but the Rab- binic rulers made two unlawful actions out of this : the pluck- ing, which they called reaping ; and the rubbing, which was grinding. Each involved a sin- offering. These and other rules were external, and often evaded. Thus, in order to move a sheaf from his field, which was forbidden, a man could lay a spoon on the top, and then the moving of the sheaf was excusable, as it was in order to move the spoon. Again, a Sabbath day's jour- ney was 2000 cubits beyond one's dwelling; but if at the boundary of that journey a man placed, on Friday, food for two meals, he made that place his dwelling, and so might travel another 2000 cubits. There is a discussion in the Talmud whether, as a burden is defined as the weight of a dried fig, a man might carry two half figs at different times on the Sabbath. In one treatise twenty-four chapters are devoted to such childish questions ; and we cannot un- derstand our Lord's attitude towards the Pharisees un- less we remember that they were the slaves of these sense- less rules, and tried to compel others to be so. 24. The Pharisees were watching probably to see if they went farther than 2000 cubits. It is supposed that the occurrence took place just after the synagogue service at 9 A.M. 25. Even the Pabbis allowed that danger to life superseded the Sabbath law, quoting Lev. xviii. 5. They also admitted some relaxation in the matter of Temple service, and hence would approve of David's CHAPTER II. 26-28 27 read what David did, when he had need, and was an hungred, he, and they that were with him ? 26 How he went into the house of God in the days of Abiathar the high priest, and did eat the shew- bread, which is not lawful to eat but for the priests, and gave also to them which were with him ? 27 And he said unto them, The sabbath was made for man, and not man for the sabbath : 28 Therefore the Son of man is Lord also of the sabbath. Ver. 27. And he said unto them. — Formula for intro- ducing a weighty saying (Luke v. 36). action as being in the service of the Lord. 26. In 1 Sam. xxi. the name of the priest is Ahimelech. Possibly he bore both names. The shewbread. — The most sacred of all food, laid out in the Presence of God, and only eaten by the priests, if cere- monially clean, in the Holy Place. Meat offered in sacri- fice might be sold. The instance was a cogent one, as David was acknow- ledged to be a national saint. But further, it was meant to help them to a deeper view of Christ's Person. Like David, the disciples were engaged in the service of One greater than the Temple. 27. Just as Christ modified but did not abolish fasting, changing it from a slavish cere- mony into an act of worship consonant with man's need, so with the Sabbath. It remains an institution designed for God's glory and the good of man ; and man, being a com- plex creature, it is meant to aid him in many ways, but always with a view to God's glory. To say that one day's rest in seven is necessary for hard-working people is true, but does not exhaust the question, as worship is omitted. 28. If the ordinance is sub- ordinate to man's need, the representative Man is Lord of the ordinance. If men were, like Him, perfect, the reason for the institution would dis- appear. It is, however, per- fectly in keeping with man's requirements in a fallen world. 28 THE GOSPEL OF ST. MARK Chapter III. 1 And he entered again into the synagogue ; and there was a man there which had a withered hand. 2 And they watched him, whether he would heal him on the sabbath day; that they might accuse him. 3 And he saith unto the man which had the withered hand, Stand forth. 4 And he saith unto them, Is it lawful to do good on the sabbath days, or to do evil ? to save life, or to kill ? But they held their peace. Chap. III. Ver. 1. Tradition says he was a stone-mason. Synagogue either at Capernaum or Sepphoris. Ver. 2. Tlaperrjpovv = malignantly observed. Ver. 3. "Eyei/Dcu = rise up and stand forth: this, no doubt, to excite compassion. Ver. 4. Eefers to the Kabbinical precept that danger to life superseded the Sabbath law (but only where the life of an Israelite was concerned). Chap. III. 2. Apart from The attack on Christ gets the particular meaning of the nearer, cf. vers. 6 and 16. word, we should notice the 4. To do evil, i.e., by omis- light in which Scripture places sion (Prov. xxiv. 11, 12 ; Matt, those who merely watch as spec- xxv. 45), or to kill. The tators God's work going forward refusing to aid life for malig- ( Judg. v. 23 ; Ps. xxxvii. 32 ; nant or childish reasons, is on Jer. xx. 10 ; Matt, xxvii. 36). the road to murder (Matt. v. CHAPTER III. 5, 6 29 5 And when he had looked round about on them with anger, being grieved for the hardness of their hearts, he saith unto the man, Stretch forth thine hand. And he stretched it out : and his hand was restored whole as the other. 6 And the Pharisees went forth, and straight- Ver. 5. ^2vX\v7rov[X€vos = feeling grief for them. Ver. 6. Pharisees. — As long ago as the Syrian war (150 B.C.) intestine strife began in Judsea between the Pharisees or Assidseans and the Sadducees or Asmonseans. The former abhorred all political alliances, and were zealous only for the law and the ecclesiastical traditions of the scribes. They rested their ideas of right and wrong on the observance of minute rules and childish maxims handed down by the Rabbis. The disputes between them and the Sadducees still continued (Acts xxiii. 7). Herodians (viii. 15, xii. 13 ; Matt. xxii. 15 ; Luke xii. 1), probably the party which supported the rule of the foreigner Herod as a bulwark against the Eoman 22). There seems also a refer- (2 Kings v. 26 ; Eph. iv. 26). ence to their designs against Stretch forth. Compare note Himself. Throughout Scrip- on ii. 11. It should be noticed ture great reverence is shown that this healing did not violate for life, as life (Exod. xxi. 23 ; even the letter of the law, Lev. xvii. 11 ; Ps. lxiii. 3). as it was only a spoken Held their 'peace, cf. Ps. order. xxxi. IS ; 1 Pet. ii. 15 ; Matt. 6. A crusade against good is xxii. 12. more powerful to cement an- 5. HepifiXeif/afiepos. — Christ's tagonisms than one against look an anticipation of the Last evil. There are points of con- Judgment (Ps. xiv. 2 ; Isa. v. tact between all lies, none be- 2 ; Luke xxii. 61). The com- tween a lie and the ti - uth. Cf. bination of anger and grief for Matt, and Luke for the fury of sinners hardly possible to man the Pharisees at this display of 30 THE GOSPEL OF ST. MARK way took counsel with the Herodians against him, how they might destroy him. 7 But Jesus withdrew himself with his dis- ciples to the sea : and a great multitude from Galilee followed him, and from Judaea, 8 And from Jerusalem, and from Iduniaea, and from beyond Jordan ; and they about Tyre and Sidon, a great multitude, when they had heard what great things he did, came unto him. 9 And he spake to his disciples, that a small ship should wait on him because of the multitude, lest they should throng him. 10 For he had healed many ; insomuch that power, and a pledge of their own national existence. Their principles, which were the offspring of political distress, and short-lived, were thus a compromise between those of the Pharisees and Sadducees. Ver. 8. 'Akovovtcs, K.V., not aKovcravres ■ as if they were discussing the miracles on the way. Ver. 9. Hpoo-Kaprepr) = be always ready. divine power and compassion : lated by national feeling, by and yet some of them must hope of material benefits, by have been ordinary conscien- curiosity to see miracles. These tious men. hopes arrested attention for 7-10. The Evangelists, and His teaching, and prepared especially St. Mark, record the hearts for the work of the growing popularity of the Lord Apostles after Pentecost. But in Galilee for about the first vague or carnal enthusiasm half of His ministry. It rested He always checked by stern upon hopes of a triumph on and lofty doctrine (viii. 34 ; this side of the grave ; stimu- John vi. 66 ; Luke ix. 58). CHAPTER III. 11-14 3i they pressed upon him for to touch him, as many as had plagues. 11 And unclean spirits, when they saw him, fell down before him, and cried, saying, Thou art the Son of God. 12 And he straitly charged them that they should not make him known. 13 And he goeth up into a mountain and calleth unto him whom he would : and they came unto him. 14 And he ordained twelve, that they should be with him, and that he might send them forth to preach, Ver. 13. The mountain. — Thought to be the Horns of Hattin, from which the sermon had been preached, on the western shore of the lake. Ovs rjQiktv avros. Notice emphasis. 11. Cf. note on i. 25. It remains a mystery how the evil spirits at once recognised Him, and why the rebuke was apparently ineffectual. 13. The final selection of the twelve was preceded by prayer (Luke vi. 12). Hence our Ember Days. From this time on, our Lord devotes more and more of His teaching and at- tention to the training of the twelve. His work must not be considered as directed mainly to the multitude. He founded a small society on which every- thing depended for propagation of the truth after His with- drawal from earth (i. 18, note). This propagation was at first the proclaiming the fact of the Resurrection ; and the spread of the truth meant that outsiders joined the society (Acts i. to v.). 14. K-rjpvacretv Kai eK^^Weiv to. dcufidvia : to proclaim the Kingdom as heralds of the Most High, and to have power over Satan's hosts ; first illus- trated in vi. 7, then after Pentecost. ''ETrolijffe. appointed, not ordained (John xx. 21). 32 THE GOSPEL OF ST. MARK 15 And to have power to heal sicknesses, and to cast out devils : 16 And Simon he surnamed Peter ; 17 And James the son of Zebedee, and John the brother of James; and he surnamed them Boanerges, which is, The sons of thunder : Ver. 17. Three groups, (1.) Peter, James, John, Andrew. Though Andrew was the first to follow Christ, he was not among the most favoured circle. (2.) Philip, Bartho- lomew, Matthew, Thomas. Some characteristics of Philip and Thomas are given by St. John. Bartholomew, in all probability, Nathanael Bar Tolmai (John i. 47 ; xxi. 2). ' Matthew ' = the gift of God. Cf . Theodore, &c. (Compare Matt. x. 3 ; ix. 9 ; Mark ii. 14.) (3.) James, Thaddams, Simon, Judas. James called ' the less,' but should be ' the little,' in reference to his stature. ' Thaddaeus ' = Judas not Iscariot, probably a name given after the original name had become odious. Also called ' Lebbajus ' = the lionlike. Simon, the zealot member of the fiercest society of the nationalists (vide Bible Diet.). Judas Iscariot, or 16. It seems impossible to which led to this name (Luke deny that a primacy of a kind ix. 54 ; 1 John ii. 22 ; iii. 8, was accorded by the rest of and contrast 2 John vi.). The the Apostles to St. Peter, either work of the Holy Spirit after because of his age or of his Pentecost on these different character (Matt. x. 2 ; xvii. 1 ; characters (compare Peter and ix. 24 ; Mark xvi. 7 ; Acts i. Philip, Thomas and John) was 15; iv. 13; Gal. i. 18). In his a guarantee of the all-embracing best moments his faith was scope of the Church. riper than that of the rest, and The appointment of the could find readier expression twelve an epoch in Christ's (Matt. xvi. 16 ; John vi. 68). work. The ministry of the 17. Sons of thunder. — Signs future Church was now selected, of the warmth of temperament was being trained, and was to CHAPTER III. 18-22 33 18 And Andrew, and Philip, and Bartholomew, and Matthew, and Thomas, and James the son of Alpheus, and Thaddeus, and Simon the Canaanite, 19 And Judas Iscariot, which also betrayed him : and they went into an house. 20 And the multitude cometh together again, so that they could not so much as eat bread. 21 And when his friends heard of it, they went out to lay hold on him : for they said, He is beside himself. 22 And the scribes which came down from ■ of Kerioth,' a little village in the south ; a member of the tribe of Judah ; the only one of the twelve not a Galilsean. Ver. 21. Ot nap avrov. Friends, and probably brothers, among whom would be James, the future Bishop of Jeru- salem. 3 ~Eg€crTrj = he is carried away by success, his head is being turned by fanaticism, so that he is hardly responsible for what he does. Ver. 22. Probably a special deputation sent down to undermine the work going on. BeeA£e/3ovA. Possibly a be inspired by Christ alone (oCs wonderfully natural. Observe ijde\ei> avros) before the future as to the true position of our Church had begun to exist. Saviour in the midst of all the 20. Such disregard of bodily hollow popularity, the verdict needs at times necessary (John first of his nearest relations, iv. 34, but 1 Tim. v. 23). then of the scribes. 21. It is characteristic that 22. Thus a miracle to be ignoring bodily desires is taken effectual as evidence requires as a proof of something like fair construction. The fact is loss of reason. His friends not sufficient (John xi. 47 ; (cf. on vi. 4). The episode is Deut. iv. 33 ; xxxiii. 29). 5. T. C 34 THE GOSPEL OF ST. MARK Jerusalem said, He hath Beelzebub, and by the prince of the devils casteth he out devils. 23 And he called them unto him, and said unto them in parables, How can Satan cast out Satan ? 24 And if a kingdom be divided against itself, that kingdom cannot stand. 25 And if a house be divided against itself, that house cannot stand. 26 And if Satan rise up against himself, and be divided, he cannot stand, but hath an end. 27 No man can enter into a strong man's house, and spoil his goods, except he will first bind the strong man ; and then he will spoil his house. 28 Yerily I say unto you, All sins shall be Phoenician god : word of doubtful meaning : here, any- how, used to mean the lord of the evil spirits. Ver. 23. In parables = ' using a figure ' (cf. on iv. 2). Ver. 28. Blasphemies, it 7, note. 24. The answer intended to shall have bound. When ? show that their cavil contra- Probably Matt. iv. 11 (cf. dieted common sense. It also Luke x. 18). reveals the kingdom of evil : 28. Deep and difficult say- assumes the most complete sin- ings. Two points first: (1.) gleness of purpose in the Prince Blasphemies mean something of Darkness. spoken. (2.) The reason of the 27. The only possible theory first sin being pardoned is that which harmonises with known it was done through weakness facts. ' Strong man ' (cf. Isa. or ignorance. The second, xlix. 25 ; 1 Pet, v. 8). 8rjK-n= then (ver. 29), must be a wil- CHAPTER III. 29-32 35 forgiven unto the sons of men, and blasphemies wherewith soever they shall blaspheme : 29 But he that shall blaspheme against the Holy Ghost hath never forgiveness, but is in danger of eternal damnation ; 30 Because they said, He hath an unclean spirit. 31 There came then his brethren and his mother, and, standing without, sent unto him, calling him. 32 And the multitude sat about him ; and they Ver. 29. Atcuvtov, not ' everlasting,' so much as referring to a condition of things when time shall be no more (Rev. x. 6). 'AfxapTrjixaros, the right reading, the easier Kpio-cus having been substituted for it. Yer. 31. His brethren. — James and Joses, Judah and Simon, probably half-brothers, sons of Joseph by a former wife : Joseph himself, as is supposed, being now dead (John xix. 26). Ver. 32. Again note the different words used by members ful traducing what is secretly cular saying. Inferences: (1.) known to be good, not only in The vast scope of God's mercy thought but open speech, so in pardoning (Luke xii. 10). that others may be misled. This (2.) Matt. xii. 32. That for is diabolic (Sia^dMco) (cf. Jas. some sins there may be pardon ii. 19 ; Mark xii. 7), and if per- after death (1 Cor. v. 5 ; xi. 30, sisted in ends in 'eternal sin.' A 32 ; 1 Tim. i. 20). But against warning as to the certain issue this mark the expression eter- of the temper of scribes in thus nal sin, seeming to show that describing the work of Christ it is possible for the will never done through the Spirit (Acts to turn (Rev. xxii. 11). See i. 2 ; ii. 22 ; Matt. xii. 28). note on ix. 44. 30. Explains the connection 32. The motive of His rela- of the warning with this parti- tions should not be assumed 36 THE GOSPEL OF ST. MARK said unto him, Behold, thy mother and thy brethren without seek for thee. 33 And he answered them, saying, Who is my mother, or my brethren ? 34 And he looked round about on them which sat about him, and said, Behold my mother and my brethren ! 35 For whosoever shall do the will of God, the same is my brother, and my sister, and mother. Chapter IV. 1 And he began again to teach by the sea side : and there was gathered unto him a great multi- tude, so that he entered into a ship, and sat in the sea ; and the whole multitude was by the sea on the land, of the crowd, in the different accounts. Cf. Homer's wSe 8e TtS ei7T€(TK€V. Chap. IV. Ver. 1. It is supposed that the scene was on the northern shores of the lake, not far from Bethsaida, and in sight there is a corn-field answering in every par- ticular to the one here described. It may have been interference, ix. 60). Mankind here divided but may also have been a wish into two classes (Matt. xii. 30), to hear. all others being insignifi- 35. Not from contempt of cant, relationships (John xi. 36), but Shall do the will, i.e., as the to show that from some enun- result of spiritual conformity ciation of the closest ties is (Rom. xii. 2). The new close required (Luke xi. 46), and spiritual relationships given in that, for all, they should never compensation for the loss of the stand in the way of a call (Luke old (Matt. xix. 29). CHAPTER IV. 2-5 37 2 And he taught them many things by parables, and said unto them in his doctrine, 3 Hearken ; Behold, there went out a sower to sow: 4 And it came to pass, as he sowed, some fell by the way side, and the fowls of the air came and devoured it up. 5 And some fell on stony ground, where it had not much earth; and immediately it sprang up, because it had no depth of earth : Ver. 3. Hearken ; Behold. — Possibly implies that a sower was in sight. The time of year is uncertain. Parabolic teaching common among the Kabbis, but con- fined to the select few. The subject of this suggested by the sight of the audience. Ver. 5. Stony, i.e., of shallow earth on a rock. Chap. IV. 2 and! 0. Why does This was a deepening of the Christ's teaching change its form humiliation of Christ in becom- at this point ? The reason is a ing Man ; a further acceptance merciful one. It was both to at- of limitation upon infinite tract the hearers, and to temper power (Phil. ii. 8; Luke xiii. the truth to their dulness. For 34; but xvii. 24). the dullest parables were some- Concerning Christ's teach- thing to start from, for others ings from nature we notice : they were replete with truth. (1) That, unlike all poets, He The time had come for the never dwells on the terrifying veiling of truth still more than side ; (2) that the lavishness before. Clearly, the subject is of His illustrations shows how connected with the mystery of abundantly nature can help man's power of resisting the to a knowledge of God as a divine appeal. All the miracles starting - point (Job xxxix. and the teaching hitherto had to xli. ; Rom. i. 20 ; Acts xiv. effected little that was solid or 17 ; xvii. 27) ; (3) the illus- permanent even in Galilee. trations are taken with the 38 THE GOSPEL OF ST. MARK 6 But when the sun was up, it was scorched ; and because it had no root, it withered away. 7 And some fell among thorns ; and the thorns grew up, and choked it, and it yielded no fruit. 8 And other fell on good ground, and did yield fruit that sprang up and increased ; and brought forth, some thirty, and some sixty, and some an hundred. 9 And he said unto them, He that hath ears to hear, let him hear. 10 And when he was alone, they that were about him with the twelve asked of him the parable. 11 And he said unto them, Unto you it is given to know the mystery of the kingdom of God; Ver. 6. It sprang up, as the energy of the growth down- wards was checked. Root, which would have sucked up moisture to feed the stalk with. Ver. 9. A warning that there was a meaning likely to be hidden. Ver. 10. A select number of disciples as well as the apostles. Ver. 11. Notice the K.V. omits to know. Mystery, a thing kept secret from our full understanding, but subse- greatest ease and freedom from unlike the first productions of the commonest objects that authors and poets, it is as per- meet the eye. feet as the last. The parable of the sower is 11. The mystery is given, the first that He uttered ; but, i.e., to contemplate and act CHAPTER IV. 12 39 but unto them that are without, all these things are done in parables : 12 That seeing they may see, and not perceive ; and hearing they may hear, and not understand ; lest at any time they should be converted, and their sins should be forgiven them. quently revealed, such as (a.) the Atonement, which is revealed and partly understood now ; (6.) the Trinity, of which the fact only is revealed now (a. Rom. xvi. 25 ; b. Eph. v. 32). Ver. 12. Important to notice, tva, 'that,' varies between final and consecutive in Hellenistic Greek, i.e., ' in order that,' or, ' so that it happens.' Here mainly the former ; but in St. Matt. on. upon, not to solve. All things are done in parables, a thought common to Plato. Men with thoughts intent on mundane matters can never learn from the parables of nature and life. Sights and occurrences are to them merely incidents without meaning — a story without an interpretation. Thus they live among phantoms (Rev. xx. 3 ; Col. iii. 5; Isa. lv. 2). To, iravra, nature and life ; yiverai, go on in a succession. 12. That seeing they may see. Quoted also in a more ter- rible form in John xii. 40. Our Lord's teaching had attracted large crowds of listeners, but He knew how hollow their alle- giance was. The time had come for some serious effort on their part to see below the surface and get at the meaning of His work ; but they only ' saw ' without ' per- ceiving.' The passage from Isa. vi. 9, 10 represents this as God's doing by the agency of His prophet, and should be studied with Rom. ix. The difficulty is much modified if we remember that after a certain time of free rejec- tion of God's message, the only thing left is that the dis- obedient nation or individual should be used as an implement for the furtherance of God's scheme, as the hardening of the Jews led to the calling of the Gentiles (Rom. ix. 22,23). We 40 THE GOSPEL OF ST. MARK 13 And he said unto them, Know ye not this parable ? and how then will ye know all parables ? 14 The sower soweth the word. 15 And these are they by the way side, where the word is sown; but when they have heard, Satan cometh immediately, and taketh away the word that was sown in their hearts. 16 And these are they likewise which are sown on stony ground ; who, when they have heard the word, immediately receive it with gladness ; Ver. 13. Implies that this parable is very simple. Ver. 14. The answer to the question lies in the moral condition of Christ's hearers. They had reached the time when self-examination and thought was necessary. Thus our Lord shows (1) He was under no illusion about the appearance of success ; (2) how much reality there was in the people's attentiveness ; (3) dangers in store for their spiritual life (John ii. 25). can see that such dealing would sower, and so teaches that His be not only the wisest but the work in the world is and will most merciful. be gradual, partial, and in con- 13. Meaning, ' arrive at per- formity to natural laws. Ob- fect knowledge ' (1 Cor. xiii. serve next that no one of the 12). four classes is meant to be 15. Some hear but do not absolutely hard : ' the trodden mind : some mind but do not path is not a rock.' For an keep : some keep but do not example of this, cf. Eph. ii. 3 bring to profit: some do all. with Luke xii. 13 (John vi. The applications are numerous 27). and simple. Individual (John 16. But the soil can often be vi. 66 ; ix. 24) ; national (Gal. changed (Ezek. vi. 26 ; Ps. iv. 14) ; or ecclesiastical (John lxxxviii. 10; Acts xxvi. 8; v. 35 ; Rev. iii. 1, 10, 17). John xiv. 12) Christ likens Himself to a Those who have joy in reli- CHAPTER IV. 17-20 41 17 And have no root in themselves, and so endure but for a time : afterward, when affliction or persecution ariseth for the word's sake, imme- diately they are offended. 18 And these are they which are sown among thorns ; such as hear the word, 19 And the cares of this world, and the deceit- fulness of riches, and the lusts of other things entering in, choke the word, and it becometh unfruitful. 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. Ver. 17. SKavSaAi^ovTou, are offended as at an unex- pected affront. Ver. 19. MepLfxvat, anxieties (Matt. vi. 25) : that which draws asunder. Choke, because they grow faster. gion without thought: emo- 19; Heb. x. 34). Contrast tional, boi'rowed enthusiasm Matt. xiii. 44. (Luke ix. 57 ; Matt. viii. 19). 19. The deceitfulncss of 17. The double - minded riches. — Because they conceal (James i. 8), caring for other from a man his true position things (enumerated by the (Luke xii. 20 ; xviii. 24 ; xi. three evangelists) as much as 41). for the new faith. No one is 20. The heart is good through without these ' roots of bitter- receiving of the word, not vice ness;' but men differ enormously versa; but compare John viii. in their dealing with them 41 ; xviii. 37 ; Acts xiii. 48. (Luke ix. 61, 62 ; Acts xii. 25 ; St. Luke, ver. 28, records the xiii. 13 ; xv. 37 ; Josh. xxiv. warnings against fatalism. 42 THE GOSPEL OF ST. MARK 21 And he said unto them, Is a candle brought to be put under a bushel, or under a bed ? and not to be set on a candlestick ? 22 For there is nothing hid, which shall not be manifested; neither was any thing kept secret, but that it should come abroad. 23 If any man have ears to hear, let him hear. 24 And he said unto them, Take heed what ye hear: with what measure ye mete, it shall be measured to you; and unto you that hear shall more be given. 25 For he that hath, to him shall be given : Ver. 21. 6 Av^vos, ' the lamp ' of the house, vide R.V. Ver. 24. Proverb used differently elsewhere. Ver. 25. e ya, not ' hoards/ nor simply ' has,' but = acquires.' 21. Connexion. There is a reason for this temporary hid- ing of truth. "E/>xercu seems to refer to John viii. 12. Oi^x '^a, viz., if it is to fulfil the reason of its existence. 22. The first proverb suggests a second, with many applica- tions (Matt. xiii. 33 ; 1 Cor. ii. 7 ; Luke ii. 35). Notice, the hiding is with a view to the future manifestation (John xii. 24). The application here is primarily to the receiving of spiritual truth ; unless it is spread it dies. Not that a man must strive to show his good- ness to others, but that if it is genuine it cannot be con- cealed. 24. What ye hear — ' how y e learn divine truth,' or 'see what it is that ye hear.' Ac- cording as ye are receptive so shall your knowledge be in- creased ; but in increasing ratio. 25. The principle of ine- quality. The rewards are those of greater opportunities (Matt, xxv. 21; Luke xvi. 12; Ps. xcvii. 11). The rewards of obedience come little by little ; those of disobedience at once, CHAPTER IV. 26-29 43 and he that hath not, from him shall be taken even that which he hath. 26 And he said, So is the kingdom of God, as if a man should cast seed into the ground, 27 And should sleep, and rise night and day, and the seed should spring and grow up, he knoweth not now. 28 For the earth bringeth forth fruit of herself ; first the blade, then the ear ; after that, the full corn in the ear. 29 But when the fruit is brought forth, imme- diately he putteth in the sickle, because the har- vest is come. Ver. 26. Parable peculiar to St. Mark, teeming full of meaning. Principal thought : the growth in grace like the growth in nature. Ver. 27. Parallel not strictly observed here. and slowly die away. A very All religious people feel this profound saying, easy to mis- difficulty. understand. 28. Of herself. — Man's share 26. It is an epoch in any is only glanced at (1 Cor. iii. one's life when he first becomes 6). Notice also the lesson of aware of mysteries in nature, patience (Jas. v. 7). The life Christ draws attention to the of the Church (Isa. xi. 9 ; Ps. mystery of reproduction, and Ixv. 14). its likeness to the growth of 29. Cf. Rev. xiv. 14 ; John grace, especially in gradual- iv. 35. In spiritual matters it ness. A few exceptions in both is necessary to distinguish (a) worlds (e.g., volcanoes, Acts Regeneration (Tit. iii. 5), the ix.), cf. Eccles. xi. 5,6. Imagine completed divine operation at St. Peter recording these words baptism ; (6) Sanctification (2 and thiuking of his own growth Thess. ii. 13), the gradual work (1 Pet. i. 23). of the Spirit— (a) may be in- 27. Cf. ver. 38 ; Ps. x. 11. visible for long, or come to 44 THE GOSPEL OF ST. MARK 30 And he said, W hereunto shall we liken the kingdom of God ? or with what comparison shall we compare it ? 31 It is like a grain of mustard seed, which, when it is sown in the earth, is less than all the seeds that be in the earth : 32 But when it is sown, it groweth up, and becometh greater than all herbs, and shooteth out great branches ; so that the fowls of the air may lodge under the shadow of it. 33 And with many such parables spake he the word unto them, as they were able to hear it. 34 But without a parable spake he not unto them : and when they were alone, he expounded all things to his disciples. Ver. 30. As if choosing from numberless illustrations. Ver. 31. Proverbial for smallness. It is said to have sometimes grown to above a man's height. Noted also for pungency, medicinal properties, and required bruising. nought (John xv. 6; 1 Thess. So consecutive miracles often v. 19) ; (c) Conversion (Acts teach first one truth, then its xv. 3), a turning from sin to qualification. Why not seed of truth ; before or after baptism cedar ? The emphasis is on sudden or gradual. the smallness of the beginning. 31. Unlike all other founders Consider what the Church was of communities, Christ often on the morning of Pentecost, foretells failure (Matt. vii. 22 ; and after (Ezek. xvii. 22 ; Ps. xxiv. 12 ; Luke xviii. 8). This lxxx. 8). The stage of being parable to balance the teaching able to give spiritual help to of the sower and the tares, others is a very late one. CHAPTER IV. 35-38 45 35 And the same day, when the even was come, he saith unto them, Let us pass over unto the other side. 36 And when they had sent away the multi- tude, they took him even as he was in the ship : and there were also with him other little ships. 37 And there arose a great storm of wind, and the waves beat into the ship, so that it was now full. 38 And he was in the hinder part of the ship, asleep on a pillow : and they awake him, and say unto him, Master, carest thou not that we perish ? Ver. 35. l Q,s rjv, cf. John iv. 6, and ut erat in Latin poetry. Ver. 37. Sudden storms common on this and other lakes. Ver. 38. Master, Master, in St, Luke. Carest thou not, peculiar to St. Mark ; probably spoken by Peter. 35. See note on i. 25. Mira- Jesus, but in being alarmed cles hitherto had taught the (Ps. liii. 5 ; 2 Tim. i. 7). Apostles their Master's power. The miracle full of sym- This one also teaches them holism. The ship = ' the Church.' their weakness, even on their The apparent indifference of familiar lake. The training our Lord to His followers' very gradual. Nothing had trouble a means of discipline, yet been said as to who He The sea = 'the world,' yearning was. and restless (Isa. lvii. 20 ; Rev. 36. Human weakness of xxi. 1, but xv. 2 possibly mean- Christ no hindrance to His ing the restlessness of life divine power. stilled, and purity and calm 38. The words singularly instead). In considering the characteristic of St. Peter, effect on the Apostles, the They betray some faith. The ferocity of the storm must be fault was not in appealing to remembered, 46 THE GOSPEL OF ST. MARK 39 And he arose, and rebuked the wind, and said unto the sea, Peace, be still. And the wind ceased, and there was a great calm. 40 And he said unto them, Why are ye so fearful ? how is it that ye have no faith ? 41 And they feared exceedingly, and said one to another, What manner of man is this, that even the wind and the sea obey him ? Chapter V. 1 And they came over unto the other side of the sea, into the country of the Gadarenes. 2 And when he was come out of the ship, im- mediately there met him out of the tombs a man with an unclean spirit, Ver. 39. Peace, be still, lit. ' Be silent, be muzzled ' (Luke iv. 39 ; Eom. viii. 20). TaXr/vrj yeXoao, cf. ' leni resonant plangore cachinni,' a bright sunny calm. Chap. V. Ver. 1. Place identified now Khersa. Gadara impossible. By this time it was nearly or quite night. Chap. V. 1. A miracle in 2. Unclean spirit. — It seems which we ought to beware of clear that this sort of posses- asking unanswerable questions, sion was the result of the The relations between the Son foul indulgences in lust either of God and the evil spirits is of the race or of the indi- one of mystery (i. 23, note), e.g., vidual (Rom. i.). Sensuality Why did the demoniac come has worked more havoc than forth from the tombs ? The any other sin (St. Augus- last miracle to be contrasted. tine speaks of ' inter omnia CHAPTER V. 3-7 47 3 Who had his dwelling among the tombs ; and no man could bind him, no, not with chains : 4 Because that he had been often bound with fetters and chains, and the chains had been plucked asunder by him, and the fetters broken in pieces : neither could any man tame him. 5 And always, night and day, he was in the mountains, and in the tombs, crying, and cutting himself with stones. 6 But when he saw Jesus afar off, he ran and worshipped him, 7 And cried with a loud voice, and said, What have I to do with thee, Jesus, thou Son of the most high God ? I adjure thee by God, that thou torment me not. Ver. 3. Tombs, cf. Num. xix. 11. His strength (Acts xix. 16). Ver. 7. Son of the most high God.— Nowhere else except Luke i. 32. Christianorum certamina du- Yet strict utilitarianism would riora praelia castitatis ; ' and approve neglect. Isidore, ' magis per carnis luxu- 7. Said to be the formula riam genus humanum subditur of exorcism which the spirit diabolo quam peraliquodaliud.' would be familiar with. So among moderns, Bishop What have I? — The corn- Temple in ' Essays and Re- plete opposition between work views'). Guilt of the indivi- of destruction and that of sav- dual not to be assumed (Luke ing : just as complete in affairs ix. 42). Imagine scene : after of ordinary life, but we cannot peace, this horror. The ma- see it. Torment. — The ap- niac's cry ; solitude ; night. proach of Christ like the calls 3. Compare ancient and mo- to repentance addressed to one dern treatment of such cases, who is wholly depraved. 48 THE GOSPEL OF ST. MARK 8 For he said unto him, Come out of the man, thou unclean spirit. 9 And he asked him, What is thy name ? And he answered, saying, My name is Legion ; for we are many. 10 And he besought him much that he would not send them away out of the country. 11 Now there was there, nigh unto the moun- tains, a great herd of swine feeding. 12 And all the devils besought him, saying, Send us into the swine, that we may enter into them. Ver. 8. "EAeye = He icas on the 2~>oint of saying. Ver. 9. Legion. He had probably gained a knowledge of the strength and number implied in the word. Ver. 11. There is no certainty whether the owners were Jewish or Gentile. 9. What is thy name? — (a) Again, why were they so To appeal to his better self, anxious to do this, though the (6) For our benefit, to reveal respite was only for a few the mightiness of the cure (viii. moments ? Lastly, the conces- 5 ; ix. 21). Our Lord's method sions made to them remind us never hasty. of the larger question (Acts 10. Rev. xx. 10 ; 1 Cor. vi. xvii. 30 ; Rom. iii. 25). It 3 ; Jude 6. Comp. St. Mat- should be noticed that these thew's account. The yearning obvious difficulties tell against of the evil spirits for a human the theory of invention, while will to subjugate is like the on such a subject they should desire of all bad men to find not surprise us. Trench partners in guilt. points out connection between 11. Full of mystery. Why spurcus and porcus. It is, should they not enter the swine however, very probable that without leave ? And notice the demons wished to injure the form ire^ov . . . tva , . . Christ (i. 25). CHAPTER V. 13-16 49 13 And forthwith Jesus gave them leave. And the unclean spirits went out, and entered into the swine : and the herd ran violently down a steep place into the sea, (they were about two thousand,) and were choked in the sea. 14 And they that fed the swine fled, and told it in the city and in the country. And they went out to see what it was that was done. 15 And they come to Jesus, and see him that was possessed with the devil, and had the legion, sitting, and clothed, and in his right mind : and they were afraid. 16 And they that saw it, told them how it be- fell to him that was possessed with the devil, and also concerning the swine. Ver. 13. K/57J/xvov, at the present day a very steep slope straight to the water. Ver. 15. Qewpovcri, 'gaze at.' Ver. 16. Ot 186vt€<$, those in the ship with Him, and in the other ships. 13. (a) To punish owners, if the natives. At first fear only Jewish ; {b) to give ocular de- (Jud. vi. 23, &c.), then when monstration of the cure (Exod. they saw the facts (ver. 16) in- xiv. 30); (c) to facilitate the dignation at the loss of property, exit, and prevent destruction The divine work, no matter of the man's life ; (d) to test how visible or how beneficent, the moral condition of the has a poor chance against the natives : {b) and (c) most pro- love of worldly goods. There bable. But we speak without was also the instinctive dislike any sufficient data. For the of interference with the ordi- only other miracle involving nary routine of life (Matt. ii. destruction, cf. xi. 13. 3). The request granted at 14. The drama changes to once (vi. 5). S. T. D 5o THE GOSPEL OF ST. MARK 17 And they began to pray him to depart out of their coasts. 18 And when he was come into the ship, he that had been possessed with the devil prayed him that he might be with him. 19 Howbeit, Jesus suffered him not, but saith unto him, Go home to thy friends, and tell them how great things the Lord hath done for thee, and hath had compassion on thee. 20 And he departed, and began to publish in Decapolis how great things Jesus had done for him : and all men did marvel. 21 And when Jesus was passed over again by ship unto the other side, much people gathered unto him : and he was nigh unto the sea. Ver. 17. Cf. Job xxii. 17. 19. Refusal (cf. v. 3), based on (a) the man's moral needs, e.g., that of acting on religious emotion, or of company after solitude ; (6) the wish to pre- pare the country-side for the teaching of the Apostles. A clue to our Lord's action always to be found in the spiritual or moral needs of mankind. Under certain circumstances it is right to make known personal spi- ritual experiences (Ps. li. 13 ; xxxiv. 11 ; Acts xxii.) 'EOatfiafrv. The first thing needful was to shake them out of their narrow view of life and its problems. Indications of spiritual laws in this miracle. (1.) Horror of goodness among the lost (Luke xxiii. 30). (2.) Combination of cowardice and ferocity (John xviii. 6). (3.) Self-destroying instinct of evil (Ps. lvii. 7, &c., apparently not in the later psalms). (4.) The granting of the prayer of the evil (Ps. lxxviii. 29-31 ; Numb. xxii. 20 ; 2 Cor. xii. 8 ; Exod. x. 28). 21, sqq. Three miracles of raising from the dead recorded : seem typical. Compare the intervals of time after death. CHAPTER V. 22-26 51 22 And, behold, there cometh one of the rulers of the synagogue, Jairus by name ; and when he saw him, he fell at his feet, 23 And besought him greatly, saying, My little daughter lieth at the point of death : I pray thee, come and lay thy hands on her, that she may be healed ; and she shall live. 24 And Jesus went with him ; and much people followed him, and thronged him. 25 And a certain woman, which had an issue of blood twelve years, 26 And had suffered many things of many Ver. 22. Cf. St. Matthew. St. Mark's the more pro- bable order of events. y Ap^o-vvaydoyoiv, local authori- ties. 'Iaet/30s= he shall gladden. Ver. 23. 'Eo-xaVtos e^et, Latinism. Notice the broken clauses. Ver. 25. Look out the story of St. Veronica. This woman probably once well-to-do. Remedies for this un- clean disease barbarous and elaborate. 23. Every word expresses the on whether the faith would utmost urgency. stand the trial. 24. Be went with him. — 25. Her trouble had begun Most important to notice at the same time as Jairus' Christ's dealing with this man. daughter was born. His faith was bold and in- 26. We get an insight into sistent, but narrow, and bound her state of mind. She had by what he had seen (contrast the first requisite of faith, a Matt. viii. 10). Jesus instantly sense of something wrong ; also sees this, and breaks off what a knowledge of the impotence He was doing. All depends of human remedies. Now she 52 THE GOSPEL OF ST. MARK physicians, and had spent all that she had, and was nothing bettered, but rather grew worse, 27 When she had heard of Jesus, came in the press behind, and touched his garment : 28 For she said, If I may touch but his clothes, I shall be whole. 29 And straightway the fountain of her blood was dried up ; and she felt in her body that she was healed of that plague. 30 And Jesus, immediately knowing in him- self that virtue had gone out of him, turned him about in the press, and said, Who touched my clothes ? 31 And his disciples said unto him, Thou seest the multitude thronging thee, and sayest thou, Who touched me ? Ver. 28. Clothes. Of. Num. xv. 37-40 ; Matt, xxiii. 5. Ver. 29. Macrn£. Cf. plague, 7rXy]yr). shows a confidence in the power ignorance (Gen. iii. 9 ; iv. 9 ; of Christ. But in this confi- 2 Kings v. 25). dence there was something 31. Seems to be inserted to superstitious. She thought the show the Apostles' total mis- exercise of the healing power understanding of God's opera- was independent of Christ's tions (ix. 5), but also draws out will, so that a mere touch would two truths : {a) The woman's be enough, and that she might touch was different in kind then escape notice, being legally from that of the rest, and unclean. Notice how Jesus actuated by a different kind of corrected this, keeping in mind trust ; (6) healing and life pro- the interests of Jairus, and our ceed from His person ; just the instruction. truth necessary for Jairus to 30. Question not asked in graspfully(Col.ii.9,