I'' . : ■ 
 1 - '-->■ . • 
 
 V 
 
 m 
 
 V 
 
 ^'v*^- 
 
 n:\ 
 
 
 i' > • 
 
 '-'':•'' 
 
 '■: 
 
 
 fl 
 
 it 
 
-^ 
 
 PRINCETON, N. J. '"^ '.. 
 
 Shelf 
 
 Divii ion , _OfZD. y^ .-rrr? . ZT. I 
 
 Section.., 
 
 Number /:^. 
 
^ 
 
/■^V/. 
 
 /&-?' 
 
H (people 6 Commentary 
 
 THE GOSPEL OF MARK 
 
 A POPULAR COMMENTARY UPON A CRITICAL 
 BASIS, ESPECIALLY DESIGNED FOR PASTORS 
 AND SUNDAY SCHOOLS <S><$>^^<S><S>^<&«><S><&<$><S><S><S>^ 
 
 BY 
 
 GEO. \V. CLARK, D. D. 
 
 Author of " A New Harmony of the Gospels," etc. 
 
 m 
 
 A. ITETTV J^T^ID H-EVISED ElDITIOISr 
 
 PHILADELPHIA 
 
 AMERICAN BAPTIST PUBLICATION SOCIETY 
 
 1420 Chestnut Street 
 
 1896 
 
Copyright 1896 
 By the American Baptist Publication Society 
 
PREFACE. 
 
 This volume lias been prepared under the conviction that no Gospel 
 has been so neglected as tliat of Mark. But few commentators, either 
 ancient or modern, have given it the attention it deserves. With few 
 exceptions it has been treated as an abridgment of Matthew, or a compi- 
 lation of Matthew and Luke, or, more lately, as the oldest Gospel and a 
 summary basis of the others. Although the most distinct and graphic of 
 the first three Gospels, it has been generally passed hurriedly over wi*li 
 occasional notes and frequent references to parallel passages in Matthew 
 and Luke. Thus it has been thrown into the background as comparatively 
 unimportant, and readers and students of the Bible, especially of the 
 English Scriptures, have for the most part overlooked its great value and 
 its distinctive character. Such facts show that iv commentary, however 
 thorough and exhaustive, on the other Gospels, can do justice to Mark. 
 An attempt is therefore made in this volume to give Notes on Mark, com- 
 plete in themselves and independent of Notes on Matthew and Luke. 
 At the same time the Chronology and Harmony of the Gospels are kept in 
 view, and thus too the individuality and independence of Mark is the 
 more clearly seen, while catching glimpses of the four sides of the sacred 
 narrative. 
 
 The aim has been to give a popular commentary on a critical basis, 
 adapted to Sabbath schools, teachers and scholars, Bible classes and fami- 
 lies, and many pastors and preachers. Difficulf, passages have received 
 attention, and no point on which a commonly intelligent Sabbath-school 
 teacher might wish light has been intentionally passed over. Indeed, 
 many plain questions have been touched upon, because what is clear to 
 one is obscure to another, and from the conviction that we often count too 
 much upon the knowledge of even more intelligent readers. To avoid pro- 
 lixity, exhortation has been dispensed with, the mere detailing of various 
 views has not generally been attempted, but what has seemed to be the 
 true one stated. Where, however, it seemed necessary, different views 
 have been presented and discussed. The latest results of exegetica] and 
 textual criticism, and of recent discovery, have been soujjht and incorpo- 
 rated in the Notes. And to make all as clear to the eye as possible, a 
 variety of type is used. 
 
 The execution of this plan for aiding students of the English Scriptures 
 in studying the Life of Christ as presented by Mark, has necessitated 
 similarity of comment, where thought and expression are similar to those 
 in the other Gospels ; yet variety has been sought, and an independence 
 maintained. This is believed to be a less evil than the troublesome prac- 
 tice of referring to other volumes for what would be, after all, but an im- 
 perfect exposition of the sacred text. 
 
 Attention is called to the suggestions at the end of each chapter, which 
 are confirmed by references from other portions of Scripture, Almost 
 
PREFACE, 
 
 every verse is thus remarked upon, the whole forming by itself a brief, 
 practical and doctrinal commentary on the Gospel. This is designed to 
 aid teachers in enforcing Sabbath-school lessons, and pastors in exposi- 
 tory preacliing, and week-day eveninir lectures. 
 
 The division of chapters into verses, first introduced into the English 
 Bible by the Genevan versiDn (A D. ISlife), cftew interferes with the con- 
 nection of thought, and impedes a quick and intelligent view of many 
 passages. The paragraph form is therefore adopted ; and to aid the eye 
 and facilitate study, subjects have been placed at the head of principal 
 paragraphs or divisions. 
 
 Many teachers and advanced scholars prefer to explain Scripture by 
 Scripture. Carefully selected references have therefore been placed in 
 the margin of the text. These, in connection with those given in the 
 Notes and Remarks, are believed to constitute this the most complete 
 reference Mark published. 
 
 In preparing this work the author has called to his aid all the helps 
 within his reach, the earlier and later critical and popular Commentaries ; 
 Harmonies of the Gospels, Books of Travels, Histories ot the Church and 
 of Doctrines ; Treatises on the Life of Christ, and Grammatical Authorities 
 on the New Testament. His thanks are specially due to Professor T. J. 
 Conant, D.D., of Brooklyn, N. Y., and Professor H. B. Hackett, D.D., of 
 Rochester Theological Seminary, for facilities in consulting rare and valu- 
 able works. 
 
 This volume has been prepared with great labor, amid the cares and 
 anxieties of pastoral work, from a deep and abiding conviction of duty to 
 Christ and his cause. The favorable reception given to previous works 
 has encouraged the author to persevere in this ; and he hopes, through the 
 blessing of God and the prayers and co-operation of his brethren, to pre- 
 pare similar works, not only on the remaining Gospels, but upon the 
 whole New Testament. He is, however, deeply conscious that he has not 
 attained to that high standard which has been his aim. But while striv- 
 ing toward it, his earnest prayer is, that God may use this volume in 
 leading many into closer relations to Christ, and into clearer views and a 
 more perfect practice of his word. 
 
 Ballston Spa, N. Y., October, 1872. 
 
 REVISED EDITION, 
 
 The author has made such changes and corrections as seemed necessary 
 under the present state of exegetical learning and textual criticism. 
 HiGHTSTOWN, N. J., March, 1896. 
 
INTRODUCTORY REMARKS. 
 
 THE SECOND GOSPEL. 
 
 It can not be regarded merely fortuitous that the four Gospels have 
 come down to us in a certain order, and that The Gospel according TO 
 Mark has been so generally accorded the second place in catalogues, 
 manuscripts, and versions. Thus the Muratorian fragment, as early as 
 A.D. 170, designates the Gospels of Luke and John as the third and fourth, 
 and the imperfect sentence with which it begins points to that of Mark aa 
 the second. So also Irenaeus, about A.D. 183, who had sat at the feet of 
 Pol^rarp, the disciple of the Apostle John, mentions the Gospels in the 
 order in which they have since generally appeared. Later still, Origen 
 recognizes the order as chronological. It is very possible that this order 
 was fixed by John himself. Eusebius in his Church History (3, 24) gives 
 an old tradition, that the three Gospels, already extensively known, were 
 laid before John by his friends. He testified to their truth, but said that 
 they passed over the beginning of Christ's public ministry. His friends 
 thereupon requested him to give an account of the period which had been 
 passed over. The tradition is in harmony with the contents and supple- 
 mental character of John's Gospel. Some transcribers have indeed put 
 the Gospels of the two Apostles before those of the other two, who were 
 only Evangelists. But this they seem to have done for no better reason 
 than that they regarded the writers of the former to outrank those of the 
 latter. There has doubtless been a Divine providence and design in the 
 order in which the Gospels have been arranged in the Bible. And the 
 importance of this arrangement, I apprehend, is not so much its bearing 
 on the chronology of these sacred narratives, as upon the order in which 
 they should be read and studied. 
 
 THE WRITER OF THE SECOND GOSPEL. 
 
 The second Gospel has been universally ascribed to Mark, as its author, 
 whom ancient Christian writers with one consent declare to have been 
 " the interpreter of Peter." He was probably the " John whose surname 
 was Mark," mentioned in Acts 13 : 12, 25, the former being his Jewish, 
 
INTRODUCTORY REMARKS. 
 
 and the latter liis Roman name ; the son of Mary, a Christian matron and 
 Jewish proprietress, residing at Jerusalem, Acts 13 : 13 ; and " a cousin of 
 Barnabas," for so Col. 4 : 10 should be translated. Some without suffi- 
 cient reasons have supposed two Marks, one the companion of Paul, the 
 other of Peter ; while Da Costa even thought to identify the Evangelist 
 with the " devout soldier " sent by Cornelius to Peter, Acts 10 : 7. 
 
 Mark appears to have been converted to Christianity through the in- 
 strumentality of Peter, who styles him " My son " (1 Pet. 5 : 13) ; but 
 whether this occurred before or after the resurrection of Jesus is wholly 
 unknown. A tradition reports Mark as one of the seventy, who took 
 offense at our Lord's hard saying (John 6 : 60-06), but this is unsupported 
 and contrary to another, that he was neithera hearer nor a follower of our 
 Lord. More probable is the opinion that he was the young man who 
 followed, and then fled from the betrayed Master, and who is alone men- 
 tioned by Mark, and with great minuteness (Mark 14 : 51). But however 
 this may be, we learn that he became an assistant and companion of Paul 
 and Barnabas in their first missionary journey (Acts 13 : 5), but left them 
 at Pamphylia and returned to Jerusalem. He thus became a cause of 
 variance and separation, on their si^cond journey. Acts 15 : 36-40. Barna- 
 bas accordingly took Mark with him to Cyprus. Mark, however, recov- 
 ered the confidence of Paul, and was with him in his first imprisonment 
 at Rome, Col. 4 : 10 ; Philem. 34. After this he was with Peter at Babylon, 
 3 Pet. 5 : 13. Still later he seems to have been with Timothy at Ephesus, 
 3 Tim. 4 : 11. Beyond this point the Scriptures are silent concerning 
 him. 
 
 Tradition, however, brings Mark with Peter at Rome, but this appa 
 renily rests upon a misunderstanding of 1 Pet. 5 : 13, Babylon being 
 wrongly taken as the typical name of Rome {Eusebius, Eecle. Hist. ii. 15 ; 
 vi. 14). Then'-e he is said to have gone to Alexandria, where he became 
 pastor of the church, and where he is said to have suffered martyrdom. 
 But all this is very uncertain. 
 
 THE LANGUAGE IN "WHICH MARK "WROTE. 
 
 That Mark wrote in Greek is the decisive testimony of antiquity. Some, 
 indeed, with Cardinal Baronius and Scholz. on the authority of a subscrip- 
 tion to the Peshito version and to some Greek manuscripts, have main- 
 tained that Latin was the original language. It must be remembered, 
 however, tiiat these postscripts are merely the conjectures of some tran- 
 scriber ; but when written, or by whom, is unknown. The supposition, that 
 because this Gospel was intended for Roman Christians it must therefore 
 have been written in Latin, implies an ignorance of the Roman Christians 
 of that age, who so well understood Greek that Paul wrote to them in 
 
INTRODUCTORY REMARKS. 
 
 that language. Some Roman Catholic writers have earnestly maintained 
 a Latin original, in order to strengthen the authority of the Vulgate ; and 
 have appealed to a pretended Latin autograph of the Evangelist, pre- 
 served in the lihrary of St. Mark at Venice. But this has been found to 
 be merely a part of an ancient Latin manuscript of the four Gospels. If 
 Mark had written in Latin the fact would have been known, and the Gos- 
 pel seen, in the early ages, and some copies would have doubtless de- 
 scended to a later period. But no ancient writer mentions either its 
 existence or its loss. Mark's Gospel in Latin is without a single witness, 
 and without any historical foundation. 
 
 THE GENUINENESS OF THE SECOND GOSPEL. 
 
 All historical testimony unites in support of the common belief that the 
 second Gospel was written by Mark. This appears never to have been 
 called in question till the present century, when Schleiermacher (1832), 
 followed by some other German critics, thought he saw an apparent dis- 
 crepancy between the orderly Gospel we now possess and that described 
 by Papias of Hierapolis in the first half of the second century. The 
 words of Papias are thus quoted by Eusebius {Ecde. Hist. iii. 39) : " This 
 is what was related by the elder (that is John, not the Apostle, but a dis- 
 ciple of Jesus) ; Mark, having become the interpreter of Peter, wrote down 
 accurately whatever he remembered, not indeed as recording in order the 
 things spoken and done by Christ. For he was not himself a hearer or 
 follower of the Lord ; but he afterward followed Peter, who gave in- 
 structions according to the wants of his hearers, but not as making an 
 orderly narrative of the Lord's discourses or sayings. Mark, however, 
 committed no error in thus writing some things as he remembered them. 
 For he was careful of one thing, to omit nothing of the things he heard, 
 and not to repeat anything among them incorrectly." These words of 
 Papias are somewhat indefinite, referring to what Peter did, and Mark 
 did ; to " the discourses of the Lord," and " the things spoken and done 
 by Christ." The language seems to refer to a systematic arrangement, 
 and may have been intended to contrast the Gospel of Mark with that of 
 Matthew (of whom Papias had previously spoken) aa an arranged collec- 
 tion especially of our Lord's discourses. It is by no means necessary to 
 make Papias say that Mark's Gospel was only a loose collection of a few 
 narratives without connection or order. Besides, Papias was not a man of 
 the best judgment. Eusebius affirms that he was " a man of very small 
 mind judging from his words," and Papias himself tells us that he de- 
 pended on oral traditions. While therefore his language must not be 
 used to offset the united testimony of the past, it does most clearly testify 
 in favor of Mark as the author of the second Gospel. 
 
riii LNTRODUCTORY REMARKS. 
 
 To the testimony of Papias may be added that of Justin Martyr, about 
 the middle of the second century, who quotes Mark 3 : 17 ; of Clement of 
 Alexandria, about A.D. 190, one of the most learned men of his age, who 
 speaks of Mark having composed his Gospel ; and of Irenaeus and Ter- 
 tullian, both of whom speak of this Gospel. There is no need, however, 
 of accumulating testimony. This Gospel has come down to us as one of 
 the undisputed books of the New Testament ; it is named in all the an- 
 cient catalogues, and found in the earlier and later manuscripts. It ap- 
 peared in early versions, the most important of which are the Syriac 
 Peshito, made not later than the close of the second century, the old 
 Latin version, about the middle of the second century, and the Latin Vul- 
 gate, made by Jerome near the close of the fourth century. " It is 
 enough," as Alford remarks, " that from the very earliest time the Gos- 
 pel has been known as that of Mark ; confirmed by the circumstance that 
 this name belongs to no great and distinguisJied founder of the church, to 
 whom it might naturally be ascribed, but to one, the ascription to whom 
 can hardly he accou7ited for, except by its foundation in matter of fact." 
 
 GENUINENESS OF MARK 16 : 9-20. 
 
 But not so with the last twelve verses of this Gospel. Since the ap- 
 pearance of Griesbach's second edition of the New Testament in Greek 
 (1796), it lias become common to regard these verses as not belonging to 
 the original Gospel. Before him, Mill (1707), Bengel (1734), Wetstein 
 (1751), Birch (1788), and Matthsei (1788), defended their genuineness ; and 
 so did even Scholz (1830), a pupil of Griesbach. But a majority of the 
 latest textual critics have given their verdict against the passage. Some 
 with Tischendorf and Meyer pronounce it spurious, or an apocryphal 
 fragment ; others with Tregelles and Alford consider it a later addition 
 by another hand, but to be regarded as an authentic part of the second 
 Gospel ; or with "Wordsworth, while defending the passage, reluctantly 
 admit that it may not have been penned by Mark himself. 
 
 With Olshausen, Bleek, Ellicott, F. H. Scrivener, J. A. Alexander, and 
 others, I regard these verses as a genuine portion of Mark's Gospel for 
 the following reasons : 
 
 First, External testimony is strong in their favor. It is found in all the 
 Greek manuscripts of the Gospels, except the two oldest, the Sinaitic and 
 the Vatican. Yet in the latter is this remarkable phenomenon : After ch. 
 16 : 8, part of the column and the whole of the next are left vacant, — the 
 only vacant column in the New Testament portion of the manuscript, and 
 sufficient to contain the twelve verses. The inference is that the tran- 
 scriber knew of these verses, and while lie did not copy them, for some 
 unknown reason, he left a place for their future insertion. That some 
 
INTRODUCTORY REMARKS. 
 
 copies of this Gospel existed in early times without this passage, may be 
 variously explained. The last leaf of some copy may have been worn 
 away ; or torn oif by accident, or through hierarchical prejudice against a 
 passage presenting so great unbelief among the ApostK'S. Or the diffi- 
 culty of reconciling this portion of Mark with the other Gospels might 
 l>ossibly have led some transcriber to omit it. Such difficulty is noticed 
 l>y Eusebius and others, which is really of weight for the passage, rather 
 than against it. For, as Dr. George Campbell justly says, " Transcribers 
 sometimes presume to add and alter, in order to remove contradictions, 
 but not, as far as I can remember, in order to make them." 
 
 Rev. J. W. Burgon, of Oxford, in his recent able work on The Last 
 Twelve Verses of Mark (pp. 312-243), supposes that this passage consti- 
 tuted one of the lessons for public services, and that some ancient copyist 
 mistook the words " the end," which may have been written after ver. 8, 
 to mark the conclusion of the preceding lesson, for the subscription or 
 the end of the Gospel. And this might easily have occurred if Mark 16 : 
 8 came at the bottom of the left-hand page of a manuscript, the next leaf 
 of which was missing, "the very thing which has happened in respect of 
 one of the manuscripts at Moscow." We have only to suppose the omis- 
 sion of the passage in a single early manuscript, for some reason, and then 
 repeated in others, and we see at once why a note is added in some later 
 manuscripts stating that the verses in question are wanting in some 
 copies ; why a short and manifestly spurious ending was prepared by some 
 one, and that both of these endings are found in the Regius manuscript 
 of the eighth or ninth century ; and why the section is wanting in gome 
 manuscripts of the Armenian version. 
 
 But older than any existing Greek manuscript are the most ancient ver- 
 sions. The Syriac Peshito version, which was made during the last half 
 of tiie second century, and the old Latin version, made about the middle of 
 the second century, both contain these verses. And so also the Curetonian 
 Syriac version, and the Thebiac. made not later than the third century. 
 And let it be remembered that these versions represent Greek manuscripts 
 one and two lumdred years older than any now extant. And in the fourth 
 century, to which the Vatican and Siuaitic manuscripts belong, the Latin 
 Vulgate,* made by Jerome, the Gothic, and Mempliitic versions, have 
 this portion of Mark's Gospel. And so have several manuscripts of the 
 Armenian version, which was possibly nuxde as early as the fifth century. 
 
 To this must bo added the testimony of early Christian writers. Justin 
 Martyr (A.D. 151) in liis first Apology (c. 45) quotes from verse 20; and 
 Irenaeus (A.D. 177-202) in his third book against Heresies (10. 6) quotes 
 Terse 19, and thus recognizes this passage as a part of Mark's Gospel 
 
 * As in tlio oUlesl luaiiuscript of Jerome's version, Codex Amiatinui. 
 1* 
 
I^'TRODUCTORY REMARKS. 
 
 The Apostolic Constitutions quote the 17th and 18th verses; and the Apo- 
 cryphal Acts of Pilate, which is assigned to the third century, contains 
 verses 15-18. Aphraates (Wright's ed., p. 21), of tlie early Syrian church, 
 in his first Homily (A.D. ;j;37) (juotes verses 16-18. The same verses, and 
 also the 20th, are quoted by Ambrose, about A.D. 380. Chrysostom (A.D. 
 400) refers to tlie 9lh verse, and quotes the I'Jth and 20th, and says, " This is 
 the end of theUospel." (0pp. iii. 765, A, B.) Augustine (A.D. 895-430) fre- 
 quently quotes from this jiassage, and says that Mark's narrative of the 
 Resurrection was publicly read in the church. Verse 20 is also quoted by 
 Nestorius and Cyril of Alexandria (about A.D. 430). 
 
 Eusebius (A<D. 325) is the earliest writer who intimates that the conclu- 
 sion of Mark's Gospel is wanting in certain manuscripts. In an abridged 
 work on the Apparent Inconsistencies in the Gospels, a certain Marinus 
 is represented as asking concerning a supposed discrepancy between 
 Matthew 28 : 1 and Mark 16 : 9, and Eusebius answers that it admits a 
 twofold solution. He who would reject this wliole passage, would sa_v 
 that it is not found in all the copies of Mark's Gospel, that the accurate 
 copies make Mark's narrative end witli " For they were afraid " (ver. 8). 
 But another, not daring to reject anything from the text of the Gospels, 
 will hold that both are to be received ; and upon this premise Eusebius 
 proceeds to show how the difficulty may be solved. And immediately 
 after he intimates that the difficulty arises from a misconception of the 
 Greek phrase. It must be seen that Eusebius does not himself pronounce 
 against the genuineness of this passage, but rather for it, especially when 
 we add the fact that he elsewhere quotes from it. {Nov. P. Bib. iv., pp. 
 262, 264, 301.) 
 
 What Jerome (about A.D. 400), Victor of Antioch (about A.D. 425), He- 
 sychius of Jerusalem (of the sixth or seventh century), and some others, 
 say about certain manuscripts wanting this passage, appears to be but 
 repetitions of what Eusebius had said. " His words," says Rev. J. W. 
 Burgon, " were translated by Jerome, adopted by Hesychius, referred to 
 by Victor, reproduced 'with a difference' in more than one ancient 
 scholion." But Jerome gives these twelve verses a place in his revision of 
 the old Latin version, the Vulgate, and also quotes verses 9 and 14 in his 
 writings. Victor of Antioch also gives the remarkable testimony, that 
 although this passage was not found in many copies, certain persons hav- 
 ing supposed it spurious, yet he had found it in very many copies, and in 
 the anthentic Palestinian Gospel of Mark, and had therefore placed it in 
 his own work (BuRfiON's Last Twelve Verses of Mark, pp. 288-290.) Mr. 
 Burgon* also states (p. 122) that twenty-two later manuscripts contain a 
 *Mr. Burjjon (pp. 114-122, 228-2.31) found by personal examination that Tischendorf, 
 Tregelles, and others had erroneously made 8ome of these manuscripts bear testimony 
 against these verses. 
 
INTRODUCTORY REMARKS. 
 
 similar comment, while not a single manuscript asserts that these verses 
 are wanting in the more ancient and accurate copies. Hesychius of Jeru- 
 salem also, in his " Homily on the Resurrection," which lias been errone- 
 ously ascribed to Gregory of Nyssa, recognizes the passage as Mark's by 
 appealing to and formally quoting the 19th verse. After such decisive 
 testimony it seems quite needless to seek farther from external sources. 
 
 Seco.nd, IntenuU evidence, upon the whole, confirms the external, and 
 favors the anthorsMp of Mark. 
 
 (1.) Mark 16 : 8 can not be regarded as an ending, much less an appro- 
 priate ending of this Gospel. Leaving out verses 9-20, the eighth verse 
 is manifestly fragmentary, and naturally suggests that something must 
 have followed. Indeed, those critics who regard the present conclusion as 
 ungenuine, generally sujipo-se tliat the Gospel originally had another. 
 The brief ending found in the Regius manuscript, already referred to, ia 
 manifestly of later origin, and is regarded by all as clumsy and spurious. 
 And of any other ending, except the common one, there is absolutely no 
 trace. 
 
 (2.) The present conclusion is appropriate. If we turn to verses 19 and 
 20 we find a fitting close of a Gospel which begins with the announce- 
 ment of Jesus Christ as " the Son of God," and which throughout repre- 
 sents him as the Mighty Worker. Is not this just the ending we would 
 seek ? And we can not separate these verses from the rest, for the whole 
 passage is always found together in manuscripts and versions. Besides, 
 this whole chapter forms a conclusion corresponding with the beginning 
 of the Gospel. They are both brief and summary. In the one Mark pro- 
 ceeds at once to the ministry of John and the baptism of Jesus, and giving 
 the temptation a passing notice, he begins the narrative of our Lord's 
 Galilean minhstry. In the other, without relating the scenes of the resur- 
 rection, he passes at once to the visit of the women at the empty tomb, 
 where an angel announces to them that their Lord had risen ; then no- 
 tices his appearance to Mary Magdalene, then to two disciples, then to 
 the eleven, and hastens to the last commission and to his ascension. 
 
 (3.) The leading thought of this jia.ssage is in uni.son with what pre- 
 ceiies. The astonishment, hesitation, and practical unbelief of the women 
 (ver. 8) are in keeping with the unbelief of the disciples (vers. 11, 13, 14), 
 which is only overcome by the appearance of Jesus among them. It 
 seems to have been a design of Mark to show the greatness of their un- 
 belief, and how it. was overcome. And this victory over it is appropriately 
 followed by the last commission, in which salvation is promised upon 
 faith, and signs to accompany those who have believed. 
 
 (4.) The style has strong resemblances to that of Mark. Such is the 
 vividness of ver. 10. The sj)ecifications iilso in vers. 12, 17-20, in the 
 midst of such brevity, reminds us of Mark. Favorite words, or those 
 
xii INTRODUCTORY REMARKS. 
 
 quite peculiar to Mark, are found liere : such is the word translated early 
 in ver. 9, unbelief in ver. 14, and creature in ver. 15. See also on ver. 17. 
 But it has been object<'d that Mark's favorite expressions are wanting, 
 and that several words or expressions are used which are not found else- 
 where in this Gospel. From these are derived the principal arguments of 
 those who regard this passage as spurious, or as an appendix made by 
 another hand. But such objections and arguments are well answered by 
 Dr. J. A. Broadus {Baptist Quarterly, July, 1869, pp. 355-362). He shows 
 that Mark's favorite words, translated immediately and again, which are 
 wanting here, are also wanting, the former in fifty-four verses, and the 
 latter in forty three versts, preceding this passage. In regard to words 
 and expressions peculiar to this passage, he makes it appear that their 
 presence is of little weight against the authorship of Mark. And to ex- 
 hibit the futility of such a process, he takes the twelve verses preceding 
 this passage, and subjects them to a like examination ; and finds seven- 
 teen words and expressions not elsewhere employed by Mark, which, by 
 a curious coincidence, are the same number that Alford has found in this 
 passage. 
 
 In view of these facts I must express the conviction with Bleek, who 
 readily gives full weiiiht to all opposing arguments, that this passage " is 
 genuine and belonged from the beginning to Mark's Gospel." 
 
 SOURCES OP THIS GOSPEL. 
 
 What were the materials from which this Gospel was composed, is a 
 question which has often been discussed. It is written as by an eye- 
 witness, yet Mark himself saw little or nothing of the things here re- 
 corded. The true answer takes us back to the beginning of apostolic 
 preaching. After the ascension of Jesus the Apostles remained at Jerusa- 
 lem in daily communion. The scenes of Christ's life and his words were 
 deeply impressed on their memory. The promised Spirit was with ihem 
 to guide them unto all truth. The words and the deeds of Jesus were 
 told over and over again in their conversations and discourses. One may 
 have excelled in relating the conversations of Jesus, another his dis- 
 courses, and another his mighty works. Thus an early writer makes 
 Peter say : " After midnight has once passed I now of my own accord 
 awake, and sleep no longer comes to me ; which happened to me because 
 it was my habit to recall the words of my Lord that I had heard from 
 him." {Recog. Clem. 3. 1.) There was thus an oral Gospel before a writ- 
 ten one. These recitals of what Jesus said and did were doubtless often 
 committed to writing, especially by the hearers. Accordingly, when Luke 
 wrote, many had undertaken to compose a narrative of these things. 
 
 These facts prepare us to receive with favor the early traditions that 
 
INTRODUCTORY REMARKS. 
 
 Mark wrote und«r the influence and direction of Peter. The te.stimony 
 of Papias has already been given. Irenaeus calls Mark " the interpreter 
 and attendant of Peter," wlio " delivered to us, in writing, the things 
 which had been preached Ijy Peter." Origen says that Mark " composed 
 it as Peter directed him." Eusebius says, on the authority of Clement of 
 Alexandria, that the hearers of Peter at Rome besought Mark to commit 
 to writing the substance of his teaching; that the Apostle being informed 
 supernaturally of the work, sanctioned it, and directed that it should be 
 read in the churches. Yet Eusebius elsewhere quotes Clement as saying 
 that Peter neither urged nor hindered it. This may possibly mean that 
 Peter neither helped nor hindered it before its com]iletion, but approved 
 of it afterward. Similar testimony is given by Tortullian, Jerome, and 
 others. Indeed, so well established was this regarded that some did not 
 hesitat to designate this the Gospel according to Peter. Some suppose 
 this fact to be referred to in 2 Pet. 1 : 15, IG. 
 
 That Peter had some connection in the preparation of this Gospel may 
 also be inferred : (1.) From the fact that it extends over the exact time 
 intimated by Peter in Acts 1 : 21,23, and 10 : 36-42. (2.) That scarcely an 
 action or incident of Jesus is related, at which Peter was not present. 
 (3.) The things which would specially impress Peter's mind are related 
 in detail and vividness. For example, the healing of Jairus' daughter, 
 ch. 5 : 39-42 ; the transfiguration, ch. 9 : 2-27 ; the denials of Peter, ch. 
 14 : 54, G6-72. (4.) The modesty of Peter may be noticed in the omi.ssion 
 of many things honorable to him ; while his failings are frankly and 
 fully recorded. John alone tells us that Peter was the man who boldly 
 drew his sword in defense of his Master. Mark withholds the name of 
 him who displayed such heroism, and simply says, " One of them that 
 stood by." But Peter's sin in denying Christ, Mark relates in such a 
 manner as to fully show his guilt without covering or mitigation. 
 (5.) Taking into account the lengths of the Gospels, he is more frequently 
 mentioned (Simon, Peter, or Simon Peter) than in either Matthew or Luke. 
 At the same time his name ajiiu-ars several times to be modestly omitted, 
 Matt. 15 : 15 and Mark 7:17; Luke 22 : 8 and Mark 14 : 13. 
 
 From all this I conclude that the sources of Mark's Gospel arc to be 
 traced to the oral teachings of the Apostles and especially of Peter ; and 
 that Mark, under the guidance of the Holy Spirit, and probably in some 
 way connected with the inspired Apostle, arranged and wrote his Gospel 
 narrative. 
 
 ITS RELATION TO THE OTHER GOSPELS. 
 
 The Gospel of Mark, however, is not a compilation. From beginning to 
 end are the characteristics of one and the same author. Whatever the 
 2 
 
INTRODUCTORY REMARKS. 
 
 sourcea of information, oral or written, the material was evidently 
 digested in tlie mind of Mark and it came forth stamped with his indi- 
 viduality. The sacred writers as they were moved by the Holy Spirit 
 retained their individuality and exercised the full powers of their minds. 
 
 Neither can we regard this Gospel as a summary of Matthew ; nor an 
 epitome of Mattliew and Luke. Mark in his topics and incidents gene- 
 rally indeed coincides with one or both. In form and substance he re- 
 Bembles Matthew ; in order and arrangement, Luke, But his arrange- 
 ment is evidently his own, and wherever he is in common with either 
 Evangelist, or with bo'h, he generally enters more into detail, and excels 
 in graphic narration ; he has his own characteristics, without the charac- 
 teristics of the others. All this proves an independent narrator and an 
 independent Gospel. 
 
 As little reason also is there for the view of some, that the Gospel of 
 Mark formed the basis out of which Matthew and Luke developed theirs. 
 The large amount of independent narration in the two latter is fatal to 
 Buch a supposition, and wherever they are in common, each treats his 
 subject independently. Wherever there is verbal agreement, it is princi- 
 pally in reciting tlie words of Jesus, or of characters introduced. 
 
 But Mark holds a somewhat middle ground between Matthew and Luke. 
 The statement of Meyer is quite just, that " in the parts where Mark does 
 not stand with them they two depart furthest from each other, while 
 they essentially agree where Mark forms the middle term." His position 
 in Gospel history (between the other two) is the right one, while as a basis 
 for studying that history he has great advantages. I have said nothing 
 of Jolin's Gospel, because the relation of the others being established, he 
 most remarkably and beautifully supplements the three. 
 
 PECULIARITIES OF THE SECOND GOSPEL. 
 
 This is peculiarly the Gospel of action. Jesus is presented as the 
 Mighty Worker. His deed's rather than his discourses are given. Com- 
 pression, and lively detail ; precision, and rapid and picturesque descrip- 
 tion ; glowing narrative, and brief, burning words, are marked character- 
 istics. Everywhere Jesus is at work ; " in the way," " in the house," " as 
 he sat at meat," in " the synagogue," " by the seaside ;" everywhere he is 
 the one who " went about doing good" (Acts 10 : 38), always ready to be 
 interrupted, always at the service of others, so much so that he had " no 
 leisure even to eat," and even his relatives thought he was " beside him- 
 self." In harmony with rapid and life-like narrative, such words as 
 " straightway," " forthwith," " immediately," appear with unusual fre- 
 quency, the present tense is often used instead of the indefinite past, the 
 
INTRODUCTORY REMARKS. 
 
 first person instead of tlie third, and incidents are oft»Mi loosely joined to- 
 gether by merely " and " or " again." 
 
 Another peculiarity may be seen in the periods of rest which regularly 
 intervene between the scenes of jrre;;it activity. " Each fresh advance, 
 each new content and victory, is pricedcd by a period of retirement. Thus 
 tlie Savior at the coniniencenieiit of his v. oik leaves the obscure abode of 
 his luiniillation at Nazareth, that by luimbh- submission to the baptism of 
 .lolm, hem'ijht insure his victorious prot^ress. Thence he retires into the 
 wilderness ; again and again he repairs into the desert to issue fortli anew 
 and to achieve even larger conquests. Even his ascension is presented at 
 the close of our Gospel under the peculiar aspect of Christ retiring in 
 order to conquer, by his power and blessing, the whole world by the instru- 
 mentality of liis embassadors." — Lange, Mark, p. 4. 
 
 Mark is also noted for the many new and precious bits of information 
 which he everywhere throws into his narrative. Zebedee had hired ser- 
 vants (ch. 1 : 20) ; Levi was the son of Alpheus (3 : 14) ; James and John 
 were surnamcd Boanerges (3: 17); Jesus is the carpenter (G : 3) ; the 
 woman of Canaan a Greek and a Syrophoenician by nation, and Jesus re- 
 tiring into a house (7 : 24-2G) ; Mary Magdalene dispossessed of seven 
 devils and the first to behold a risen Savior (ch. 16 : !)) ; and many similar 
 facts. 
 
 To ^hlrk also we are priucii)ally indebted for what hints we have con- 
 cerning the gestures and looks of Jesus, chs. 1:21; 3 : 5, 34 ; 9 : ,36 ; 10 : 
 1(5, 23, 32, etc. And also lor the sighs of Jesus, ch. 7 : 34 ; 8 : 12 ; compare 
 rh. 3 : 5. Expressions of tenderness are particularly common, such as 
 '•little daughter," " little child," etc. The language is Hebraistic; the 
 exact Aramean, the vernacular, words or expressions of Jesus are often 
 given ; the introduction of Latin words and plirases is frequent ; all giv- 
 ing life, or minuteness, or interest to the narrative. All these character- 
 istics make the second Gospel peculiarly valuable. It is full of freshness 
 and individuality, reverently and atVectionately following the official min- 
 istry of Jesus, " recording his positions and looks and gestures, and giving 
 us the very echo of the t(nies with wiiich he spoke." So that Da Costa 
 has well said," If any one desires to know an evangelical fact, not only in 
 its main features and grand results, but also in its most minute and more 
 graphic delineation, he must betake himself to Mark." These and other 
 characteristics are brought to view in considering the question : 
 
 FOR AVIIOM WRITTEN? 
 
 Mark wrote specially for Gentile Christians. His design was princi- 
 pally to narrate the official life of Jesus Christ, the Son of God. Hence 
 the beginning and the end of the Gospel are brief and summary. He 
 omits the genealogy and all accounts of the early years of both John and 
 
INTRODUCTORY REMARKS. 
 
 Jesus to which Gentiles would attach less importance than would the 
 Jews. He quotes little from the Old Testament, and makes but few 
 references to the Prophets, because of less interest to Gentiles. He does 
 not even use the word Law, and makes no effort, like Matthew in the 
 " Sermon on the Mount," to show the relation of Jesus to the old dispen- 
 sation. 
 
 Mark also makes those geographical explanations which would be 
 necessary for a Gentile, but not for a Jew. Thus, Judea is a " country," 
 and Jordan is a " river" (1:5): Nazareth is in Galilee (1:9); Bethphage 
 and Bethany are near to Jerusalem (11:1); Jerusalem stands on an ele- 
 vated position, and the Mount of Olives over-against the temple (13 : 3). 
 
 Similar explanations are given regarding persons. Publicans are 
 spoken of as many, forming a somewhat numerous class (3 : 15). Simon, 
 who aided the Savior in bearing his cross, was the father of Alexander 
 and Rufus, names, doubtless, familiar to many Gentiles, for whom he im- 
 mediately wrote, 15 : 21 ; Rom. 10 : 13. Gentiles, too, needed to be told 
 the high position in the Sanhedrim held by Joseph of Arimathea, and he 
 is therefore described as " an honorable counselor," 15 : 43. 
 
 Jewish customs, not familiar to Gentiles, are explained, or referred to. 
 The disciples of John, and the Pharisees, observed stated fasts (2 : 18) ; 
 common or defiled hands are explained as unwashen hands ; and washing 
 the hands and bathing themselves are described as a Jewish usage for 
 preventing ceremonial uncleannesa, 7 : 1-4. " The preparation" is ex- 
 plained as the day before the Jewish Sabbath, 15 : 42. 
 
 Mark also translates the Hebrew or Aiamean expressions coming from 
 the lips of Jesus, which was needed, not for Jewish readers, but for Gen- 
 tile. Thus Boanerges means "sous of thunder" (3 : 17). Talitha cumi, 
 the words addressed to the daughter of Jairus, signifies, " Damsel, I say 
 to thee, arise" (5 : 41). Corban is "a gift" (7 : 11). Ephatha means "be 
 opened" (7 : 34). Bnrtimceus is explained as " the son of Timaeus" (10 : 
 46). Gehenna or hell is unquenchable fire (9 : 48). Abba means " father" 
 (14:38), and Qolgotha is interpreted, "place of skull" (15:22). "The 
 first day of the week" is first presented in its Hebraistic form (16 : 2) 
 according to the usage of the Greek-speaking Jews of Palestine, and then 
 in another form (16 : 9) which would bo more intelligible to Gentile read- 
 ers. Likewise the two mites, Jewish money, is explained as being equal 
 in value to the Roman farthing (12 : 42). 
 
 Mark also omits some things which might needlessly offend his Gentile 
 readers. For example, " Go not into the way of the Gentiles," etc., recorded 
 by Matthew (10: 5, 0) ; compare Mark 6 : 7, 8. On the other hand, Mark 
 alone records the words of Jesus, " The Sabbath was made for man, and 
 not man for the Sabbath," 2 : 27. He alone quotes that part of Isaiah's 
 prophecy, " of all nations," 11 : 17. He alone gives the admission of the 
 
INTRODUCTORY REMARKS. xrii 
 
 scribe, that love is more than all the whole burnt-offerings and sacrifices, 
 12 : 33. And he preserves that portion of the last commission, " Go ye 
 into all the world and preach the gospel to every creature," 16 : 15. 
 Other things aie likewise omitted, which would chiefly interest the Jews; 
 such as the parable of the king's son, Matt. 23 : 1-14, or the awful denun- 
 ciation of the scribes and Pharisees in the 2od chapter of Matthew. But 
 the answer regarding tribute, " Render to Caesar the things that are 
 Caesar's," (12 : 17), showing his allegiance to constituted authority, was 
 also appropriate for Gentile readers. So Mark also, as well as Matthew, 
 gives the account of the liealing of the daughter of the Syrophcenician 
 woman, thereby proving that the sympathies and works of Jesus were 
 not confined by Jewish prejudices. 
 
 All these peculiarities indicate very clearly that Mark wrote his Gospel 
 primarily for Gentiles. 
 
 WHEN WRITTEN. 
 
 The time when Mark wrote his Gospel can not be positively determined. 
 Ecclesiastical tradition is contradictory and untrustworthy. Irenaeus says 
 it was written after the death of Peter and Paul ; but according toPapias, 
 and Clement of Alexandria, it was written during Peter's lifetime. If it 
 were important to reconcile these statements, we might say that this 
 Gospel was indeed written during the lifetime of Peter, but completed 
 and published after his death. Later ancient authorities put its date much 
 earlier, as early as A.D. 40 or 43, but without evidence or probability. 
 There is nothing in the New Testament to decide the question. It must 
 have been written before the destruction of Jerusalem, AD. 70, otherwise 
 so remarkable a fulfillment of our Lord's prediction in the thirteenth chap- 
 ter would have been noticed. On the other hand, the mention of Mark in 
 Col. 4 : 10, as a cousin of Barnabas, as if that were his highest distinction, 
 would indicate that his Gospel was not then published, about A.D. 62, the 
 time when that epistle was written. Mark at this time was with Paul at 
 Kome, Col. 4 : 10 ; Philemon 24. Somewhat later he was with Peter at 
 Babylon, 1 Pet. 5 : 13. There he may have composed his Gospel, or hav- 
 ing written it previously, he may have submitted it to Peter for his in- 
 spection and approval. When Paul wrote his second ejnstle to Timothy, 
 during his second imprisonment at Rome, about A.D. 67 or 68, Mark ap- 
 pears to have been in Asia Minor, 2 Tim. 4 : 11. From all this we may- 
 conclude that the most probable time of the writing of this Gospel, or at 
 l^aat of its publication, was between A.D. 62 and 68. 
 
INTRODUCTORY REMARKS. 
 
 PLACE WIIEKE THIS GOSPEL WAS WRITTEN. 
 
 The place is even more uncertain than the time. There is nothing in 
 the Bible to indicate it. The mention of Mark with Peter at Babylon 
 (I Pet. 5 : 13) gives but the sliirhtest foundation for suggesting that it 
 might have been composed there. Clement of Alexandria, Eusebius, 
 Jerome, etc., mention Rome as the place; but earlier writers, such as 
 Papias and Irenfeus, do not speak of it. As for Peter, it is not certain that 
 he ever was at Rome; and if there at all, probably not before the last 
 year of his life. Chrysostom mentions Alexandria, but this is not con- 
 firmed by other testimony. Some would combine these views, supposing 
 it published in both cities. Its Latinisms show that Mark understood 
 sometliing of Latin, but i^rove nothing regarding the jilace of composi- 
 tion. At most they only strengthen the opinion, already discussed, that 
 the Gospel was written for Gentile, including Roman, readers. The place 
 of writing we must leave where we found it, uncertain. Compare a popu- 
 lar article in The Galaxy on the question, " Was Peter ever at Rome?" 
 (Aug. 1873, pp. 231-338). 
 
 ARRANGEMENT. 
 
 Mark follows a natural and easy arrangement of giving graphic 
 sketches of Christ's mighty deeds, conflicts, and victories. In tracing his 
 growing influence, and the opposition it awakened ; his relation to the 
 different classes, scribes and Pharisees, his own countrymen, Herod 
 Antipas, and ecclesiastical leaders at Jerusalem, Mark naturally follows 
 the general order in which events occurred. In Matthew we find group- 
 ing and classifying ; in Luke historic sequence and order ; but in Mark 
 Ufe-sketi-Jies, developing a series of mighty achievements in overcoming 
 sin and the powers of darkness, the elements of nature, bodily maladies, 
 and deatli ; and these achievements interspersed with seasons of rest and 
 retirement in the wilderness and on the mountain. The principal divi- 
 sions are : 
 
 1. The ministry of John the Baptist; the baptism and temptation of 
 Jesus, ch. 1 : 1-13. 
 
 3. Christ's early Galilean ministry, from the imprisonment of John to 
 the appointment of the Twelve. A time of growing popularity, and also 
 of growing opposition, culiniiuiting in an organized movement, ch. 1 : 14 — 
 3 : 13. 
 
 3. Galilean ministry, from the appointment of the Apostles to Christ's 
 departure for the country of Tyre and Sidou. A period of great Pharisaic 
 malignity, marked on the part of Jesus by a change to parabolic instruc- 
 tion ; alfso of great miracles, and great activity of Christ and the Apostles, 
 
INTRODUCTORY REMARKS. 
 
 The relation of Josus to his ri-httives, to lualignant and Waspliemous 
 Pliarisees, to unbelieving countrvnien, and to Herod Antipas, is brought 
 to view, ch. o : lo — 7 : 2;]. 
 
 4. Ciirist's visit to the Gentile world, ch. 7 : 24-30. 
 
 5. Chrir~t s ministry iii Decaj)olis and northern Galilee. The transfigu- 
 ration, ch. 7 ; ;il— !) : :ii). 
 
 6. Later ministry in Galilee, ch. 9 : 30-50. 
 
 7. Last journey from Galilee through Pena to Jerusalem, ch. 10 : l-o2. 
 
 8. Closing .scenes of Christ's public ministry at Jerusalem, chs 11 
 12, 13. 
 
 9. The sufferings and death of Jesus, chs. 14, 15. 
 
 10. Resurrection and ascension, ch. l(j. 
 
 From this review it is evident that the Gospel according to Mark is a 
 collection of sketches, gathered not at random, but rather arranged in an 
 orderly and chronological narrative, for a definite purpose. This will be 
 farther seen in a careful study of the Gospel itself. 
 
 NOTE TO THE REVISED EDITION. 
 
 A difference of ..pinion re<rardin.£r the genuineness of tlic last twelve verse.s 
 of tins (.ospel still continues. Westcott and Hort, in their critical (ireek 
 New les;ainenl (ISSl), alter a full discu.ssion, incline to regard the.se verses 
 as a fifth narrative of the forty days, by some unknown earlv author founded 
 on some tradition of the apostolic age. The Revi.«<ed version (is.sn jnid the 
 Improved version (1M!»1 ), both give them sei)arated by tliemselves.'sbowin- 
 that the revisers did not feel justified in omitting them, with the remark" 
 
 1 he two oldest mamisc'ni)ts and some other documents end this GoKj.ci 
 with ver. 8. The Sinaitic Palimpsest of the Syriac Four (iosix'ls (LSSl') re- 
 garded by some as early as the beginning of tiie fiftii century, and even 
 earlier, omit these ver.ses. The other two Syriac versions and Tatians 
 Harmony recognize them. A fuller notice cannot be given here Rut a 
 quite full examination of tliedi.scussioii on both .sides leaves upon me the 
 inipiH'.ssion that tliese verses are to be regarded as an authentic account, and 
 that they should be retained as a proper conclusi.m of this (io.spel It is 
 tittmg to appeal to tliem m confirmation of the same truth taught elsewhere 
 
A FEW WORKS REFERRED TO IN THESE NOTES, 
 
 AND ACCESSIBLE TO GENERAL READERS. 
 
 Alexander, Dr. J. A. Commentary on Mark. Scribner & Co., New York. 
 
 Ai.FOHD, Dr. Henry. Critical Commentary. Harper & Brotlicrs, New York. 
 
 Bengkl, Dr. J. A. Gnomon of New Testament. A New Translation by Prolessor C. T. 
 
 Lewis and M. R. Vincent. Perkinpine & Higi,nns, Philadelphia. 
 BuKGoN, J. W. The Last Twelve Verses of Mark. Oxford and London. 
 Campbell, Dr. George. The Four Gospels. Boston. 
 
 COLE.MAN, Dr. L. Ancient Christianity Exemplifted. Lippincott & Co., Philadelphia. 
 CoNANT, Dr. T. J. The Gospel by Matthew, Revised with Critical and Philological Not s. 
 
 Also, The Meaning and Use of Baptizein, Philolo^'ically and Historically Investigated. 
 
 American Bible Union, .32 Great Jones Street, New York. 
 
 Ellicott, Dr. C. J. Historical Lectures on the Life of Christ. Gould & Lincoln, Boston. 
 Gm.l, Dr. John. Commentaries. Philadelphia. 
 
 Haokett, Dr. H. B. Illustrations of Scripture. Gould & Lincoln, Boston. 
 II %NNA, Dr. Wm. Life of Christ. Carters, New York. 
 
 HovET, Dr. a. Miracles ; Scriptural Law of Divorce ; God with Us. Gould & Lincoln, 
 Boston. 
 
 KiTTo. Dr. J. Cyclopaedia of Biblical Literature. Third Edition. Edited by Di-. W. L. 
 
 Alexander. J. B. Lippincott & Co., Philadelphia. 
 Lange, Dr. J. P. Commentary on the Gospel according to Mark. Translated from the 
 
 German, with Additions, by Dr. Wm. G. T. Shedd. Scribner & Co., New York. 
 Lynch, Lieut. William F. United States Expedition to the Jordan and the Dead Sea. 
 
 Philadelphia, Baltimore, and London. 
 Major, Dr. J. R. Critical Notes on Mark. London. 
 Meyer, Dr. H. A. W. Critical and Exegetical Commentary. A Translation from the 
 
 German, to be published by T. & T. Clark, Edinl)nrgh. 
 
 Newman, Dr. J. P. From Dan to Beersheba. Harper & Brothers, New York. 
 
 Ot.sHAUSEN, Dr. H. Commentary, Dr. A. C. Kendrick's Revision. Sheldon & Co. New 
 York. 
 
 Robinson, Dr. E. Biblical Researches in Palestine, etc. Crocker & Brewster, Boston. 
 
 Ryle, J. C. Expository Thoughts on Mark. Carters, New York. 
 
 S.MITH, Dr. W. Dictionary of the Bible. American Edition ; revised and e 'ited by Pro 
 
 lessor rf. B. Hackett, D.D. Kurd & Houghton, New York. 
 Stanley, Dean. Sinai and Palestine. Scribner A; Co., New York. 
 Stikr, Dr. R. Words of the Lord Jesus. Revised American Edition. N. Tiblials & 
 
 Son, New York. 
 
 Thomson, Dr. W. M. The Land and The Book. Harper & Brothers, New York. 
 
 Trench, Prof. R. C. Notes on Parables; on Miracles. Appleton & Co., New York. 
 
 Williams, Dr. N. M. Notes on Matthew. Gould & Lincoln, Boston. 
 
 Wilson, Capt. C. W. Recovery of Jerusalem. London. 
 
 Wordsworth, Dr. C, The New Testament, with Notes, Scribner ifc Co., New York. 
 
THE GOSPEL ACCOKDLNG TO MARK. 
 
 CHAPTER I. 
 
 The ministry of John the Btiptid; the hajjtism oj" Jesus. 
 I. THE beginning of the gospel of Jesus Christ, » the 'Lk. l. a5 ; John 
 
 CHAPTER I. 
 
 The insjjirL'd narrative, as written 
 and delivered by Mark, is very appro- 
 priately iiiserilK'd, The (ioapel acconliiii/ 
 to Mark. TIk; four (iospels present 
 uulv one divine reeord, but from four 
 points of view. That of Mark is about 
 to be given. The title is found in many 
 aneient manuseripts, and was doubtless 
 verj- early applied to this narrative. 
 The word" saint, so often found in this 
 and other inseriptions, is an addition 
 of a late date, and ineonsistent with 
 the style of the book and the sinipli- 
 eity of God's word. In the New Testa- 
 ment, titles are not thus apjjlied to 
 Clnistians individually as distinguish- 
 inij epithets. 
 
 Mark makes no mention of either the 
 genealogy or birth of Christ, illustrat- 
 ing Jesus in this respeet as priest after 
 the order of Melehisedee : " Without 
 father, without mother, without de- 
 seent ; having neither beginning of 
 days, nor end of life ; but made like 
 unto the Sou of (iod ; abideth a priest 
 eontinually," lleb. 7 : 3; 5 : 5, 6. He 
 begins his Gospel by describing the 
 preaching and baptism of John, the 
 bai)tism and temptation of Jesus. 
 Then he proceeds to the ministrj' of 
 Jesus in Galilee, depicting especially 
 his iriirks, which prove him to be the 
 all-powerful incarnate Son of God. 
 Not only this chapter, but also the 
 whole Gospel is in singular harmony 
 with the words of Peter in Acts 10 : 3(>- 
 88. Indeed it embraces the same ex- 
 tent as that specified by Peter in Acts 
 1 : 23. 
 
 1-8. The Preaching and Baptism 
 OK John. Matt. 3 : 1-12 ; Luke 3 : 1-8. 
 The account of Mark is the mf)st 
 concise, but sudden and vivid. The 
 
 prediction quoted in ver. 2 is not re- 
 corded by the other evangelists. 
 
 1. The beginuiug. Tlie first three 
 verses are closely connected, and refer 
 to the ministry of John as the foreruu- 
 ner. Hence t/w b(yhntiii<j extends as 
 far as ver. 8, immediately after which 
 Jesus is introduced. To separate this 
 verse from the two following, and make 
 it the title of the whole book, is unnatu- 
 ral and arbitrary. Tliego.speU Tlit;)<x>d 
 iicii'x^ for so the word means ; the glad 
 tidings of a Savior and of his salvation. 
 The Oosjxi of Jesus Christ here means 
 the good news cotieeridiuj Jesus Christ. 
 Compare Rom. 1 : 3. This btyan to be 
 proclaimed by John. Compare Luke 
 1(5 : 1(). It should be noted that Mark 
 uses the word (jospel more frequently 
 than the other evangelists. 
 
 Jesus. The personal name of our 
 Lord, the Greek form of Joshua, mean- 
 ing Jehovah his help or Sai'ior, and given 
 him by command of the angel of the 
 Lord, because he should " save his peo- 
 ple from their sins." Matt. 1 :21. 
 
 Christ. His official name, meaning 
 anointed, corresponding to the Hebrew 
 Messiah. Ps. 2 : 2 ; Dan. 9 : 24, 25 ; 
 John 1 : 41 ; 4 : 25. He was the Anointed 
 Prophet, Priest, and King of Spiritual 
 Israel, of the kingdom of God. 
 
 The Son of God. S<m of Goil or 
 God\s Si>n, the article being omitted in 
 the original. Brevity was often studied 
 in titles. Matthew (eh. 1:1), who 
 wrote for Jewish Christians, introduces 
 Christ as Son of David in his relation to 
 Israel ; but Mark, wlio wrote for (ien- 
 tile believers, presents him at once as 
 Son of (iod, in the highest sense, divine, 
 partaker of the Godhead, and hence 
 possessed of divine power. The Jew 
 needed to be convinced that Jesus was 
 the Messiah foretold by the proplu-ts ; 
 
22 
 
 MARK I. 
 
 A.D. 26. 
 
 2 Son of God ; as it is written in tlie propliets, Be- 
 hold I send my messenger before thy face, wliich 
 
 3 sliall prepare thy way l>efore thee; tlie voice of one 
 crying in tlie wilderness, Prei)are ye the way of the 
 
 4 Lord ; make his jjaths straight. '' John did I)aptize 
 in the wilderness, and preach the baptism of re- 
 
 ]. 34 
 1-3. 
 
 Heb. 1. 
 
 ■■Mt. 3. 1; Lk. 3. 
 3 ; John 3. 26. 
 
 the Gentile that he was possessed of 
 divinity, an Almighty Savior, before 
 whom all the pretended divinities of 
 heathendom were evidently spurious. 
 Henee, while Matthew esi)ecially i;ives 
 the fulfillment of i)r()plieeies ai'iii the 
 words of Jesus, Mark dwells jnirticu- 
 larly on the aets and jiower of Jesus. 
 
 2. As it is Avritteii. Though 
 Mark wrote for Gentiles, he did not 
 ignore the old dispensation and the Old 
 Testament Scriptures. He intimates 
 the fultillment of an ancient prophecy, 
 and the quutation is itself a brief de- 
 scription of John's ministry as the fore- 
 runner of Chi-ist. The first three verses 
 of this chapter m<iy be regarded as a 
 sui)erscription of John's ministry. 
 
 In the prophets. Mai. 3:1; Isa. 
 40 : ;j. The niajoi-ity of the best manu- 
 scripts and Aversions j-ead "Isaiah the 
 prophet," the name of the principal 
 prophet quoted being mentioned alone, 
 although there is a quotation from Ma- 
 lachi also, which however is really but 
 a development of that of Isaiah. Com- 
 pare Matt. 27 : 9, and note. 
 
 Behold, introduces something 
 wonderful and unexpected. The sense 
 of Malachi is given, not the exact lan- 
 guage. I send forth. The expression 
 in the original implies a mission of im- 
 portance. My messenger. The Greek 
 word commonly translated ain/el, is 
 here used in its primary and wider 
 sense. John was the messenger of God 
 who was to prepare the way for the 
 Messenger or Angel of the Covenant, — 
 the forerunner of the Messiah. Pre- 
 pare thy way. Fully make ready for 
 thy advent. Before thy face, "im- 
 mediately before thee. Before thee. 
 This is not found in the oldest manu- 
 .■^cripts. 
 
 '•>. The prediction of Isaiah is also 
 applied to John by Matthew and Luke. 
 John also applied it to himself, John 
 1 : 23. We have thus an authoritative 
 exposition of its meaning and apiilica- 
 :Um. The voice of one crying. 
 The voice of a crier, of a herald, excit- 
 ing attention, but comparatively of 
 
 short duration. And so was John's 
 ministry. Wilderness; denotes an 
 uninclosed, untitled, and thinly inhab- 
 ited district. The word was applied to 
 mountainous regions, to districts fitted 
 only for i)asture,and to tracts of country 
 remote from towns and sparsely settled. 
 Prepare, by leveling and straighten- 
 ing the roads, as was customary before 
 Oriental mouarchs on their journeys 
 and nuirches. A dilterent Greek verb 
 is used here from that in the preceding 
 verse. The custom still prevails in the 
 East. The prophecy, which is quoted 
 according to its sense, points to the 
 ministry of John as preparatory, aiid to 
 him as tlie precursor of Christ. He went 
 before, rebuking the proud, exi)6sing 
 hypocrites, calling men to repentance, 
 directing their minds to the Messiah, 
 and making ready a people jirepared 
 for the Lord, Luke 1 : 16, 17. 
 
 John; means "one whom Jehovah 
 hath graciously given." His name had 
 doubtless reference to his gracious 
 mission. Luke (eh. 1) as an historian 
 gives an account of his birth. His 
 l)arents were both of the priestly race. 
 He was born in the south of Judea, 
 some suppose Hebron, others Jutta, 
 and lived a Nazarite (Luke 1 : 15 ; 
 Num. : 1-3) in that wild and thinly 
 settled region, till he began his niinistrj', 
 Luke 1 : 80. He commenced his min- 
 istry in the fifteenth year of Tiberius 
 Cwsar, which was the 779th year of 
 Rome or A. D. 25, probably in the 
 sjjnng or summer. In the autumn com- 
 menced a Sabbatical 3'ear, the year of 
 our Savior's baptism and the beginning 
 of his ministry, as well as of a good 
 })nrtion of John's ministry. Mark like 
 Matthew introduces JiJni abruptly, as 
 one demanding notice, oidy in his olK- 
 cial worlv as the Foreruniur of Jesus. 
 
 4. John did baptize. Rather, 
 JiJiil ciunc Ixiptizhif/ . . . pmichhuj, etc.; 
 in conformity and fulfillment of the 
 ]»'ophecies just (juoted. The word Iikji- 
 V:-:e is the ( Ir.ck word baptlzo transferred 
 into our language and the termination 
 altered. The literal meaning of the 
 
A.D. 26. 
 
 MARK I. 
 
 28 
 
 Greek vfordis pluiii/e, iinnterse. Tliisis 
 admitted universally among Greek 
 scholars. Alexander de Stourdza, a 
 (ireek and one of the most learned men 
 of the present age, says: "The verb 
 baplLzu has, in fact, but one sole accepta- 
 tion. It signifies literally and always, 
 to ijluii</K. Ha{)tisui and inunersion are 
 therefore identical ; and to say Oujjti.fiii 
 bi/axpernion is as if oim should say iinmcr- 
 xioii bij asjM^rsiuii, or any other absurdity 
 of the same nature." — Consid. stir la 
 Docl. , etc. , p. 87. 
 
 Prof. A. N. Arnold, D.D., for many 
 years a missionary in Greece, says in 
 The A'xatniiier and t'/iroiiicle, March 
 10th, 1871 : — "The word baptizo is used 
 by the modern Greeks, not oidy in 
 the technical sense, as describing tlu; 
 Christian rite of baptism, but also 
 in its primitive sense of ' to dip, to 
 plunge, to immerse.' . . . The 
 Greeks have continued down to the 
 present day to use the word, as a 
 common and secular one, in no other 
 sense than that in which their fathers 
 used it of old, namely, 'to dip, to im- 
 merse.' In a Lexicon of French and 
 Modern (ireek published in Athens in 
 18-1:2, the French word ' immersion' is 
 defined by the three (jrcck words, ' em- 
 bapsis, baptisis, katadusis.' The last 
 word is the one commonly used l)y an- 
 cient and modern (ireek writers, when 
 they have occasion to describe the act 
 of baptism. Thus when they si)eak of 
 trine-iiiiuiersion, they always say tveia 
 katuduHeix, and never tvia b((ptLsi/iitla, 
 because thej' regard the three immer- 
 sions as constituting only one Ijaptisin, 
 in the technical sense of the wortl. In 
 an English-Greek Lexicon, published 
 in Corfu, in 1827, by a missionary of the 
 London Missionary St)cicty, a zealous 
 defender of infant sprinkling, the lirst 
 (ireek definition of the word 'iintnerge' 
 is bdptizo. The lexicogra[)hcr, however, 
 under an inHuence which those who 
 knew him can scarcely understand, 
 avoids using tlic wt)rd b<'iptizi> in dclin- 
 ing the very next word, namely, 'im- 
 merse.' How it comes to j)ass that the 
 Greek baptizo is an equivalent in English 
 of iiitiiun/e, but not of iiitiiurtie, he has 
 not attempted to explain. 
 
 " There is no lack of examjiles in the 
 Greek literature of the present day, of 
 the use of the verb in (piestion in the 
 same sense, whether used literally or 
 figuratively, in which it was used by 
 Greek authors before it was ever appro- 
 
 priated to designate the Christian rite, 
 in a descripti(jn of the way of prepar- 
 ing tile explosive gun-cotton which 
 made .so much noise a ((uarter of a cen- 
 tury ago, the Jlinei-va, an Athenian 
 newsi)aper, says, 'Common cotton, 
 well cleansed, is taken, which being 
 immersed (bai)tizomenon) for about 
 half a minute in strong nitric acid, is 
 afterwards rinsed in pure water, often 
 changed,' etc. 'Righteousness,' says 
 Coraes, the most renowned of modern 
 (ireek writers, ' forbids an honorable 
 man to 'dij) (baptizein) his pen in the 
 filth of flattery.' Again the same writer 
 saj's, ' when any one takes upon him to 
 pronounce judgment upon whole na- 
 tions, he ought to dip (baptizein) his 
 pen not in ink only, but also in intelli- 
 gence.' This figurative use of the 
 word is so common that it may be re- 
 garded as proverbial. A merciless critic 
 is said to ' dip (baptizein) his pen in 
 gall.' One more example, in which the 
 common and the technical applications- 
 of the word are intimately blended, 
 must suffice. It is found in an Athen 
 ian paper called T/ie A(/e ( Aion) : ' Ths 
 Papists verily believe that they are saved 
 by being sprinkled (rantizomenoi), and 
 not by being baptized (baptizomenoi).' 
 
 "In fine, this (ireek word has never 
 changed its meaning. Alike in ancient 
 and in modern times, alike in its com- 
 mon and in its eeelcsiastical use, its 
 meaning is solely and always, ' to im- 
 merse, to dip.' " 
 
 Prof. E. A. Sophocles, of Harvard 
 University and a native (ireek, in his 
 (ireek Lexicon of the Roman and By- 
 zantine Period from B. C. l-Wi to A. D. 
 1100, defines baptizo to mean to dip, im- 
 mernc, sink, with various metaphorical 
 uses growing directly out of this pri- 
 mary sense. In regard to the religious 
 ordinance he adds : " T/ierc is ii<> vri- 
 deiice that Luke and Paul, and the other 
 irr iters of the 2iew Textament, put njmii 
 
 this verb ME.VNINGS NOT RECOCMZED 15V 
 
 THE GuEEKS." Under the word baj)- 
 tisnia inimerous references are given to 
 the earliest ecclesiastical writers, in 
 proof that bajjtism was immersion. 
 
 It may also be added that the Syriae 
 Peshito version of the seconil century 
 uses tlie verb atnad, to immerse, to 
 translate the Greek baptizo. See a 
 learned article in the Baj)fi.yt (^uurtert'i 
 (Jan. 1872, i)p. 10(>-110) by Dr. C. H. 
 Toy, in wliich he shows that ainnd i* 
 never used as a Svriae word in the scn»« 
 
24 
 
 MARK I. 
 
 A.D. 26. 
 
 pentance " for the remission of sins. And there went 
 out unto him all the land of Judaea, and they of Jeru- 
 salem ; '' and were all baptized of him in the river of 
 Jordan, * confessing their sins. 
 
 ' Ac. 22. 16. 
 "iJohn 1. 25-C8; 
 
 3. 2;i-26 ; Ac. 19. 
 
 4, 18. 
 
 ' Le. 26. 40. 
 
 of "stand," as some have supposed. 
 He not only gives numerous examples 
 of its use in the sense of "immerse," 
 but also shows that the stem of the 
 . word exists in Arabic in the same sense. 
 Its figurative use is based on this 
 ground-meaning and always expresses 
 an idea of immersion. See ch. 10 : 38. 
 But it is only with its literal meaning 
 that we have here to do. Compare on 
 Matt. 3 : G. See also on ch. tJ : 25. For 
 a discussion of the word and subject 
 see Dr. Conant's Baptizein, Carson on 
 Baptism, and kindred works. 
 
 In the wilderness ; of Judea 
 (Matt. 3:1), the eastern portion of 
 Judah ; here in the neighborhood of 
 the Jordan north of the Dead Sea. 
 "Baptizing in the wilderness" is ex- 
 plained by the next verse, " In the river 
 Jordan," which flowed through the wil- 
 derness. Preaching. Proclaiming, 
 announcing publicly. We must not 
 suppose John making set discourses, 
 but announcing his brief messages to 
 the people wherever he found them. 
 Baptism of repentance ; implying, 
 enjoining, and symbolizing repentance. 
 John's ministry consisted of preach- 
 ing and baptizing. Matt. 3 : 3-6. He 
 preached repentance as a condition of 
 baptism, and baptism was a symbol of 
 the thorough change of mind denoted 
 by repentance. Since he instituted a 
 new rite which was the distinguishing 
 feature of his ministry, he was called 
 Tfte Baptist (Matt. 3 : 1), and his preach- 
 ing was specially designated as that of 
 baptism ; and as his baptism implied, 
 eiijuiited, and f^ymbolizfid repentance, it 
 was st3'led the baptism of repentance. 
 For the remission of sins. Unto 
 the forgiveness of sins. Baptism had 
 respect to forgiveness as connected 
 with repentance. This forgiveness was 
 through him who was to come, whom 
 the ministry of John was ushering in 
 and proclaiming. This verse states 
 how the gospel of Jesus Christ began 
 in fulfillment of prophecy by the min- 
 istry of John. 
 
 5. Tlie immedinte result of Jolm's 
 ministry. All the land of Judea. 
 The country south of Saniuria between 
 tlic Mediterranean and the Jordan. 
 
 The country is put for its inhabitants. 
 The people come from all parts of 
 Judea. There was a general coming to 
 his baptism. They of Jerusalem. 
 According to the best manuscripts, all 
 tlieij of Jerusalem, or all the Jerusalemites. 
 The people of Jerusalem, as the in- 
 habitants of the capital and holy city, 
 are made prominent. This strong lan- 
 guage is peculiar to Mark, and vividly 
 presents, in its coi:eise and popular 
 style, the general coming of the people 
 to John's baptism. We use similar 
 language, as, "everybody is there," 
 meaning a large gathering, or a general 
 coming together. Multitudes came 
 from all parts of the country, and even 
 multitudes fiom Jerusalem. That 
 Jerusalem was greatly moved is evident 
 not only from this declaration, but 
 from the fact that priests and Levilei 
 were sent to him fi-om there (John 
 1 : 19), and Pharisees and Sadducees 
 came to liis baptism, Matt, o : 7. Com- 
 pare John 5 : 3.5. 
 
 And were all baptized. All 
 sliould be omitted here; it belongs be- 
 fore "They of Jerusalem." See pre- 
 ceding paragraph. The people gen- 
 erally who came were baptized. The 
 Pharisees and Sadducees were excep- 
 tions, Matt. 3:7-9; 21: 25, 2(i. In the 
 river of Jordan. Rather, In the river 
 Jordan. The Jordan, which means 
 " the descender," well merits its name 
 bypassing down an inclined plain, from 
 its several sources in the north to the 
 Dead Sea, broken by a series of rapids. 
 Thus from lake el-Huleli, south to the 
 Sea of Galilee, the distance is only nine 
 miles, yet the fall of the river is about 
 600 feet; and from the Sea of Galilee 
 to the Dead Sea, a distance of sixty 
 miles, the fall is aljout 050 feet. In a 
 circuitous route of two hundred miles 
 it rushes over no less than twenty- 
 seven rapids, besides many more of 
 lesser magnitude. Its width varies at 
 different points from seveuty-tive to 
 two hundred feet, and its depth from 
 three to twelve feet. John was now 
 baptizing in the Jordan, probably at 
 the ford' near Jericho, a little north of 
 the Dead Sea. See on verse 9. 
 
 Confessiuff their siua. Fully con- 
 
A.D. 36. 
 
 MARK I. 
 
 25 
 
 6 And John was 'clothed with camel's hair, and 
 with a girdle of a skin about his loins; and he did 
 
 7 eats locusts and ''wild honey. And |hej jjreached, 
 saying, There conieth one mightier than I after me, 
 the latchet of whose shoes 1 am not worthy to stooj} 
 
 '2Ki. 1.8;If.20. 
 
 2 ; Zee. 13. 4 ; 
 
 Mt. 3. 4. 
 6 Le. 11. 22. 
 " Dcu. 32. 13 ; 1 
 
 Sam. 14. 25-27. 
 
 fes!*iug, etc. A free, full, and public 
 acknowledgement of their sins, one of 
 the best tokens of repentance. They 
 professed i)enitence, and this was not 
 an empty thin"-, for tliey made a full 
 confession of shi at their baptism. It 
 could well be called " tlie baptism of 
 repentance." Confession, too, is a con- 
 dition of forgiveness, Prov. 28 : 13 ; 
 
 1 Jolm 1 : 9. 
 
 a. Havinf? spoken of the place, na- 
 ture, desis>;n, and immediate results of 
 John's ministr}', .Mark proceeds to 
 epeak of liim in respect to his costume 
 and food, both jjointini;' him out as 
 Christ's forerunner, coming in the 
 spirit and power of Elijah. Clothed 
 with camel's hair ; Unit is, with 
 coarse elotii woven from the long- 
 shaf^ijy hair of tlie camel, wliich was 
 shed every year. Mantles made of this 
 cloth are very common amonj? Arabs 
 of the desert and the shc])lierds of Pal- 
 estine. A srirdle of skin. Rather, 
 A leathtvii (/irdlc, the original Ijeing the 
 same as in Matt. ;5 : 4. A i/irdfe was a 
 regular i)art of the dress, used in bind- 
 ing the garments, which were loose and 
 flowing, around tlie loins (Luke 12 : o.')), 
 and were of linen, silk, and even of sil- 
 ver or gold. A leathern one was veiy 
 ordinary, and indicates the austerity of 
 John. From Zech. 1:5 : 4, it would 
 seem that it was common for i)rophet3 
 to wear a coarse outer garment. In 
 
 2 Kings 1 : 8, Elijah is described as " a 
 hairy man" (probably referr'uig to his 
 dress, of coarse camel's hair), " and 
 girt with a girdle of leather about his 
 loins." His dress c(irresponded with 
 his character as a reformer aiul a stern 
 preacher of repentance to the ten tribes 
 of the kingdom of Israel. Thus in 
 dress, as in his i)reaching, John was 
 like Elijah. In his residence also, for 
 Elijah was of the wild and partially 
 civilized Gilead, and his solitary life 
 was passed in the wilderness, except 
 when nis prophetic mission called him 
 elsewhere. Locusts ; voracious, 
 winged insects, resembling the grass- 
 hopper; clean to the Jew, and might be 
 used for food, Lev. 11 : 22. They were 
 
 3 
 
 used for food by the poorer classes, as 
 is still the case iu all Eastern countries 
 
 where they are found. Wild honey. 
 
 Not the honey dew or gum which flows 
 from certain trees in Arabia, but the 
 honey made by bees, often found in 
 rocks and in hollow trees. Lev. 20:24; 
 Dent. 32 : 13 ; Ps. 81 : 16 ; 1 Sam. 14 : 26. 
 It is still found and gathered where 
 John sojourned and came preaching. 
 His simjile diet was that of the poorer 
 classes, and his abstemiousness resem- 
 bled that of Elijah, Matt. 11: 14, 18. 
 
 7. Mark now proceeds to relate what 
 John preached with special reference to 
 him who was to come. Matthew and 
 Luke relate more fully ; the former 
 giving his severe denunciations and 
 warnings to the Pharisees and Saddu- 
 cees ; the latter, his answers to the in- 
 quiries of several classes, and the popu- 
 lar suspicion that he was the Christ. 
 Mark, however, true to himself, sjieaks 
 of what John did, and just enough of 
 what he said to show that in his preach- 
 ing also the good news of Jesus Christ 
 began to be proclaimed. As gospel 
 baptism began in John, so also did 
 gospel preaching. 
 
 And he preached; not all of his 
 preaching, nor a summary of it, though 
 all was preparatory to the coming of 
 Christ; but that particular part which 
 referred especially to him, the good 
 news of whose coming and kingdom he 
 was proclaiming. There cometh. 
 In announcing the immediate coming 
 of the Messiah he contrasts him with 
 himself. This language he doubtless 
 uttered on several occasions, which is 
 sutlicient to account for the variations 
 of the evangelists. That in Luke is 
 
26 
 
 IVIARK I. 
 
 A.D. 26. 
 
 8 down and unloose. I indeed liave baptized you 
 uitli water: but lie shall baptize you ' with the Holy 
 Spirit. 
 
 'Joel 2. 28; Ac. 
 2. 4; 10. 45; 11. 
 15, 16 ; 1 Cor. 12. 
 13. 
 
 connected with the suspicions of the 
 peojile tliat lie was the Christ. One 
 mightier than I. The one mightier, 
 or he that is tnif/hiier. John was more 
 tlian a iir(^phct ; none greater had yet 
 aiisen (.Matt. 11 : 9-11), yet he declares 
 his inferiiirity to tlie one he came to 
 herald. The latchet. The strap 
 wliicli fastened tlie sandal to tlie foot. 
 Shoes. Sandals. They were cover- 
 inifs of tlie bottom of" the feet. On 
 enterinn' a house the sandals were 
 taken off and laid away by the lowest 
 servant, in order that the feet miglit-be 
 washed. Hence the loosing or carry- 
 ing the sandals became ]iroverbial to 
 express the humblest service. To 
 stoop down. Tlie vivid and minnte 
 picturing peculiar to Mark. True to 
 himself, Mark seizes that expression of 
 John which is most vivid with action. 
 The meanest slave miiiht unloose the 
 sandals of his master ; but he Avas un- 
 worthy to even stuop dowu to do it for 
 him that was coming after him. But 
 lie had aroused the Jewish nation to 
 come to his baptism. How great, then, 
 the Messiah ! Christ was greater in 
 his person (John 10: oO), in his author- 
 ity (John 5:27), and in power, John 
 10 : 41 ; Matt. 28 : 18. 
 
 8. 1 indeed have baptized, 
 rather, / baptized you, addressing those 
 already baptized. The contrast is espe- 
 cially between the elements, water and 
 the Holy Spirit, in which they should be 
 baptized. As there is an iutinile dis- 
 tance between matter, and the living, 
 personal Spirit of God, so there would 
 be a corresponding difTerence between 
 the Messiah and liis forerunner. With 
 water— Avith the Holy Spirit. In 
 instead of with in both instances, the 
 preposition en (in) being used as in 
 verse 5, "in the river Jordan": in 
 water — in the Holy Spirit. " 1 presume 
 that scarcely any one will deny that 
 our version weakens the force of John's 
 words by translating ' ivith water, with 
 the Holy Ghost,' instead of ' iu water, 
 in the Holy Ghost.' One of the most 
 accurate of recent commentators (Mej'- 
 er), for instance, in his remark on this 
 verse, says that the preposition here 
 ' is to be understood in accordance with 
 
 the idea of baptism, that is immersion, 
 not as expressing the instrument with 
 which, but as meaning "in," and ex- 
 pressing the element in which the im- 
 mersion takes place.' " — Rev. Alex- 
 ANDEU M.\CLAKEN, Senuotis, vol. 2, p. 
 233 fl". The baptism in the Holy S))irit 
 must not be referred to water baptism 
 in any sense, for Christ never baptized, 
 but his disciples (John 4:2); nor to the 
 common intiuences of the ISpiiit, which 
 is peculiarly the Spirit's work ; but 
 rather to the sending of the Spirit on 
 the day of Pentecost, which was pecu- 
 liarly Christ's work, Jolin 10:7. Our 
 Savior himself evidently pointed to 
 the Pentecostal season, when he said 
 (Acts 1 : 5), "For John truly baptized 
 in water, but ye shall be baptized in the 
 Holy Spirit not many days hence." 
 And Peter looked back to it as the bap- 
 tism in the Spirit, when he visited Cor- 
 nelius: "And as I began to speak the 
 Holy Spirit fell on them as on us at the 
 beginning. Tlien remembered I the 
 word of the Lord, how he said, John 
 indeed baptized in water," etc. Acts 
 11 : 16 ; see 10 : 44--16. Add to this, 
 that Paul, in sjieaking of spiritual gifts, 
 says, " For by one Spirit we were (not 
 "are") all baptized into one body," 
 and it would seem that the baptism in 
 the Holy Spirit, in its widest applica- 
 tion must be referred and limited to 
 the miraculous intiuences of the Spirit, 
 communicated on the day of Pentecost 
 and at other seasons. That it could 
 not refer to the common intiuences of 
 the Spirit seems evident also from the 
 fact that Jesus, at his ascension, spoke 
 of the baptism in the Spirit as future, 
 yet he had, previous to this, breathed 
 upon his disciples, saying, "Receive 
 ye the Holy Spirit," John 20 : 22. 
 
 In the baptism in the Spirit, Christ 
 liowever showed that he was the dis- 
 penser of the Spirit, and that his king- 
 dom would be carried on through the 
 power of the Spirit. It was an evidence 
 tliat the gospel dispensation had fully 
 commenced, and a pledge that the 
 Comforter would be given to believers 
 in all ages. 
 
 The outpouring of the Spirit on the 
 day of Pentecost was in the fullest 
 
A.D. 26. 
 
 MARK I. 
 
 9 '' And it canu' to pass in those daj'S, that Jesus 'Mt.3. 13; Lk. 3. 
 came from Nazareth of Galilee, and was haptizetl ^'' 
 
 sense a Imptism. When tlie sonnd 
 eiinie froni lieuven as of a I'ushiii:;' 
 niiglitj' wind, and filled all tlie li(>u>e 
 where tlie tliseiiiles were sitlins;', and 
 tuniiiies us of life ai)pt'artil to Iheni, 
 dislributeil anioni; thi-ni, and they were 
 all tilk'd with tiie Holy t>i)irit, they 
 wore inmuTred in the divine element. 
 'I'lieir souls were pciR-trated and en- 
 compassed on every side hy the Spirit, 
 and their bodies by the symbols of the 
 Spirit, which tilled alt the house. 
 Thus Cyril of Jerusalem, in the fourth 
 century, says, " For as he, who sinks 
 down in the waters and is baptized, is 
 surrounded on all sides by the waters, 
 so also they were coini)lelely baiitized 
 by the Spirit." Compare on Matt., ch. 
 3: U. 
 
 Mark omits "and fire," given by 
 Matthew and Luke. But as tire was 
 symbolic of the power of the Spirit, 
 the whole idea is comprehended in the 
 concise expression i;iven by Mark, in 
 the Uuly ,SpiiU, as also in the prophetic 
 declaration of Jesus just before liis as- 
 eensi(jn, Acts 1 : .5. 
 
 9-13. The Bapti.sm of Jesus. Matt. 
 3 : i;i-17 ; Luke 3 : 21-33. Mark intro- 
 duces Jesus as well as John suddenly, 
 without any reference to their previous 
 history. His account is brief, but life- 
 like. The baptism of Jesus was the 
 bejiiuuing" of Christ's public ministry, 
 and the li.reat crowniny," act of John's 
 ministry. It was that Jesus might be 
 manifested to Isj-ael that John came 
 baptizing in water, John 1 : 31-:il. 
 
 '.). Ill those days; when John Avas 
 preaching and bajjlizing in the Jor- 
 dan. He had probably been exercis- 
 ing his ministry about si.x months. 
 From Luke 3:21, it appears that this 
 occurred after the multitudes from 
 Judea and around about Jordan were 
 baptized. 'I'he exact time of his ba|)- 
 tism is unknown. Tradition very gene- 
 rally places it in the winter. The 
 Basilideaus, an ancient sect, who made 
 the baptism of Christ an epoch of the 
 highest imi)ortance, fixed it on Jan. 
 or 10. If John commenced his min- 
 istry in the spring, as is jirobable, and 
 Jesus was baptized about six months 
 after, then it occurred in the autumn. 
 U may have been late in the autuuju, 
 A.D. ::0. 
 
 Nazareth. A snudl city in Lower 
 (iaiilee, about seventy miles noith uf 
 Jerusalem, and nearl}' half-way from 
 the Jordan to the Mediterranean. It 
 was situated on the side of a hill (Luke 
 4 : 39), not in good repute (John \ : 40), 
 and mentioned neither in tlie Old Tes- 
 tament nor by Josei)hus. It was the 
 residence of Joseph and Mary before 
 the birth of Jesus (Luke 1 : 2tj, 27), and 
 again after their return from Egypt 
 (Slatt. 2 : 23 ; Luke 2 : 39, 51), and from 
 this verse appears to have continued 
 the residence of Jesus until his bap- 
 tism, ^lodern Nazareth is one of the 
 better class of Eastern villages, having a 
 jiopulation of about 3,000, mostly Latin 
 and Greek Christians. The name Xaza- 
 reth means a branch, suggestive of the 
 Branch of prophecy (Isa. 11:1; Zecli. 
 3:8; 6:12), who, for twenty-seven 
 years or more, made it his residence. 
 Galilee, nieaning a rhi(/ or a rinlt\ 
 was probably first given to a small 
 " circuit" among the mountains of 
 Naphtali (Josh. 20 : 7), where were 
 situated the twenty towns given by 
 Solomon to Hiram, king of Tyre, 1 
 Kings 9:11. The name may have con- 
 tained originally an allusion to one or 
 more of tlie circular plains of those 
 mountains. It came afterward to be 
 applied to the whole northern portion 
 of Palestine north of Samaria, and 
 wliioli, according to Jo^ephus, was 
 very populous, containing no less than 
 two hundred and forty towns and vil- 
 lages. It was divitled into upper or 
 northern, and lower or southern, Gali- 
 lee. 
 
 And was baptized. Jesus was 
 about thirty years old (Luke 3 : 23), the 
 age at wliieli the Levites began their 
 ministry, and the ral)bis their teaching. 
 In receiving bajjtism at the hands of 
 John he not only gave his ajjproval to 
 his inini?try and liaptism, but also ideii- 
 fified himself with his people as their 
 Exemplar, Elder Brother, and Head. 
 Having taken upon himself the form 
 of a servant, and being made in the 
 likeness of men, he commenced his 
 public ministry by ])lacing himself on 
 a level with man, and receiving tlie 
 baptism of repentance, and thereby the 
 public testiuiouy of his Father's ap- 
 proval. 
 
28 
 
 MARK I. 
 
 A.D. 3G. 
 
 As Jesus had nothing for which to 
 exercise repentance, his baptism point- 
 ed to tlie vicarions nature of his work. 
 It prefigured not merely his death, 
 burial, and resurrection, Luke 12 : 50 ; 
 but also his death to the sins of tlie 
 people laid upon him, and his life to 
 the righteousness of all who sliould ac- 
 cept of his atonement. It prefigured 
 sin, as it were, receiving its deatii and 
 burial with him, and holiness its resur- 
 rection and life Avith him ; that thus 
 
 his people should die with him, be 
 quickened, and rise with him. Cul. 
 2: 12, 13; Eph. 2:5; Rom. 6:3, 4,8; 
 Ps. 40 : 12. 
 
 In Jordan. Probably at the ford 
 near Jericho where John had been 
 baptizing. Here tlie Israelites under 
 Joshua passed over on dry ground 
 (Josh. 3 : 17), and twice afterward was 
 it miraculously opened by Elijah and 
 Elisha, 2 Kings 2 : 8, 14. Tradition 
 also assigns this as tlie place of our 
 
 THE JORDAN. SUPPOSED PLACE OF CHRIST'S BAPTISM. 
 
 Savior's baptism, and here pilgrims 
 come and dip themselves, or are dipped 
 by others, in reference to that event. 
 The Latin and Greek pilgrims, however, 
 have each their bathing-place, that of 
 the former being two or three miles up 
 the river from that of the latter. 
 
 The prepositions used in connection 
 ■with the word baptize, are in harmony 
 with, and confirmatory of, its meaning, 
 immerse. Thus the Greek en, in, in 
 verses 5 and 8. Here the Greek eis, 
 into. Literally, into the Jordan, the 
 
 preposition denoting the act of passing 
 into the element in which the rite was 
 perfoi-med. Any one without any 
 knowledge of the original can see tliat 
 neither pour nor sprinkle expresses 
 good sense in this connection. " Was 
 poured by John into the Jordan," or 
 "were all poured by him in the river 
 Jordan" (ver. 5), expresses an ab- 
 surdity. But only use dip, 2)hin(fe, or 
 immerse, and the language becomes in- 
 telligible at once. 
 The place, tlie Jordan, also accords 
 
A.D. 26. 
 
 MARK I. 
 
 29 
 
 10 of Jolm in Jordan. ' And straightway coming up i John l. 32. 
 out of the Avator, he saw the heavens opened, and 
 
 11 the S[)irit like a dove descending upon liini: and "ich. 9. 7; P?. 2. 
 tliere eanie a voice from heaven, saying, ""Thou art j^-^n" |-^L'k^9 
 my beloved Sou, in whom I am well jjleased. 35; a Pot.' l. i~. 
 
 with the mcaninc; of the word, a con- 
 VL'iuent phice for imniersirif;" the, multi- 
 tudes tliat came to him. " If from the 
 uencral t^cene we turn to tlie special 
 locality of the river-banks, the reason 
 of John's selection is at once explained. 
 He came baptizing, that is, sif^nifying 
 to those who came to him, as he plung- 
 ed them under the rapid torrent, tlie 
 forgiveness and forsaking of their for- 
 mer sins. . . . Ablutions, in the 
 East have always been more or less a 
 part of religious worship, easily per- 
 formed, and always welcome. Every 
 synagogue was by the side of a stream 
 or spring ; every mosque still requires 
 a fountain or basin for lustration in its 
 courts. But John needed more than 
 tills. ... No connnon spring or 
 tank would meet tlie necessities of the 
 multitudes who, from Jerusalem and all 
 Judea, and all tlie region around about 
 Jordan, came to him, confessing their 
 sins ! The Jordan, by the very jiecu- 
 liarity of its position, which, as before 
 observed, renders its functions so un- 
 like those of other Eastern streams, 
 now seems to have met with its fit jiur- 
 pose. it was the one river of Palestine, 
 sacred in its recollections, abundant 
 iu its waters, and yet, at the same time, 
 the river, not of cities, but of the wil- 
 derness ; the scene of the preaching of 
 those who dwelt not in king's palaces, 
 nor wore soft clothing. On the banks 
 of the rusliing stream the multitudes 
 gatliered — the priests and scribes from 
 Jerusalem, down the jiass of Adum- 
 mini ; the puljlicans from Jericho on 
 the south, antl the lake of Gemiesareth 
 on the north ; the soldiers on tiieir way 
 from Damascus to Peti-a, through tiic 
 Ghor, in the war with the Arab chief 
 llaretli ; the peasants from Galilee with 
 Om-: from Nazareth through the open- 
 ing in tlic plain of Esdraelon." — Dean 
 !St.\nley, Shiai and J'alestine, p. 307. 
 See on ver. .5. 
 
 10. Straightway. A favorite word 
 witii Mark, occurring as many times iu 
 his Gospel as in all the rest of tiie New 
 Testament. Jesus did not linger in the 
 
 water after his baptism, but came im- 
 mediately out of it, when tlie Spirit de- 
 scended, and he received tlie ajiproval of 
 the Father. Out of the water. Not 
 from, but oi(t of tiie water, aecording 
 to the best and highest critic:d aiitliori- 
 ties. He went up praying, Luke o : 21. 
 As soou as he had gone up out of the 
 water, reaching the liaiik of tlie river, 
 he saw, etc. Jolm also witnessed tlie 
 descent of the Spirit, Joiin 1 : ;W. The 
 heavens. The sky. Opened. Jinit, 
 cleft, parted, as by a flash of lightning. 
 Acts 7:56. There was a visibl-e and 
 sudden parting asunder in a certain 
 portion of tlie sky. Like a dove. 
 As a dove, wliieh may refer cither to 
 the sliape or manner iu which the Si)irit 
 descended, probably the former, for 
 Luke (3 : 22) says " in a bodily shape 
 like (as) a dove." Tiie dove was a tit 
 emblem of the pure, gfiitle, and peace- 
 ful character of Jesus ami his work, 
 Isa. 61 : 1-3 ; Matt. 10 : 16 ; 11 : 21) ; 
 12:21. John (1:32) adds, "And it 
 abode on him." The descent of the 
 Spirit was also the token of the Messiah 
 to Jolm, John 1 : 33. Thus Jesus re- 
 ceived the heavenly anointing, and here 
 the active and oflieial ministry of Jesus 
 begins. Ps. 45 : 7 ; Isa. 11:2; 42 : 1. 
 
 il. A voice from heaven. From 
 the Father in att<'stiiig the .Messiahship 
 of Jesus to John, and through him to the 
 people. My beloved Son. Not only 
 niT/ Son (Ps. 2 : 7, 12), but the Behnd, Isa. 
 42 : 1. Son was applied to the Messiah, 
 and here not only expresses his Mes- 
 siahshij), but also the close and endear- 
 ing relation he sustained to the Fatlicr, 
 the dignity both of his oflice and nature. 
 An evidence of his sonship. See on 
 ver. 1. In whom. Kather Jn tliee, 
 according to the highest critical author- 
 ity. Am well pleased. In all re- 
 spects as a Son and a Mediator. Conii)are 
 the repetition of this heavenly testi- 
 mony, Matt. 17 : 5 ; 2 Pet. 1:17. 
 
 Thus three persons of the Trinity 
 were manifested at the Savior's bap- 
 tism. While Jesus was thus honored, 
 the ordinance he had just received wa« 
 
30 
 
 MARK I. 
 
 A.D. 26. 
 
 12 "And immediately the Spirit driveth liim into the 
 
 13 wilderness. And he was tlicre in the wiklerness 
 forty days, tempted of Satan ; and was with the wild 
 beasts ; and tlie angels ministered unto him. 
 
 Mt. 4. 1 ; Lk. 4. 
 1 ; Mt. 4. 11. 
 
 also honored, by his implicit obedience, 
 the dcscendine: Spirit and the approving 
 voice of the Father. 
 
 12, 13. The Temptation of Jesus, 
 Matt. 4 : 1-11 ; Luke 4 : 1-13. Mark's 
 account is brief and vivid, but ])asses 
 over tlie signal temptations of Satan at 
 or near the close of the forty days. 
 
 12. Immediately. Tlic great man- 
 ifestations of divine favor and approval 
 are immediately followed by corre- 
 spondingly great tcmi)tations. So it 
 often is. Driveth him. Urrjed him 
 on. Translated ftcial forth in Matt. 
 9 : 38. The Holy Spirit, of Avliich lie 
 was full (Luke 4 : 1), birpcUed him on to 
 the scene of temptation. The second 
 Adam nmst endure the same trial under 
 which the first Adam fell. Thus his 
 power to overcome the Devil and re- 
 store man to his lost state would be 
 manifested. As our great High-Priest, 
 it was necessary also that he should 
 be tempted in all points as we are, so 
 that he might be prepared to sympa- 
 thize M'itli, intercede for, and help us. 
 See Heb. 2 : 17, 18 ; 4 : 15, 1(5. Wilder- 
 ness. Possibly the Arabian desert of 
 Sinai, wliere Moses and Elijah fasted 
 forty days (Deut. 9 : 9, 18 ; 1 Kings 
 19 : 8) ; but more probably the wilder- 
 ness of Judea, adjacent to the Dead 
 Sea and stretching toward Jericho. It 
 is still one of the most dreary and de- 
 solate regions of the whole countrj-. 
 The mountain Quarantania, in this wil- 
 derness, which tradition has fixed on as 
 the site of the temptation, is described 
 by Robinson as an almost perpendicu- 
 lar wall of rock, twelve or fifteen hun- 
 dred feet above the plain. 
 
 13. Forty days, tempted. The 
 most natural meaning of this passage 
 is that Jesus was tempted during the 
 forty days. So also Luke 4 : 2. The 
 language in Matt. 4 : 3 does not neces- 
 sarily indicate the first assault of Satan. 
 Tlie most signal assaults of the tempt- 
 er, at the close of the forty days, were 
 doubtless those given by Matthew and 
 Luke. 
 
 Satan. Satan means adversary, the 
 Old Testament name of the chief of 
 fallen spirits and the name uniformly 
 
 applied to him by Mark. In the New 
 Testament, however, he is somewhat 
 more frequently called the Devil, which 
 means a slanderer. Botli names are 
 descriptive of his character and work, 
 as tlie opposer and false accuser of 
 God and man. He is also known by 
 tlie names of Beelzebub, " the jji-ince of 
 devils" (Matt. 12:24); "the prince of 
 the power of the air" (Eph. 2 :2), and 
 the " old serpent," Rev. 12 : 9. That he 
 is a i>ersonal agent is evident from the 
 names given him, from the way lie is 
 sjioken of, and from the acts and at- 
 tributes ascribed to him. Matt. 4 : 3, 9 ; 
 John 8 : 44 ; 14 : 30 ; 2 Cor. 11 : 3, 14, 15 ; 
 Eph. 6 : 11, 12 ; 1 Pet. 5:8, 9 ; 1 John 
 3:8; Rev. 2 : 10 ; 3 : 9 ; 20 : 10. 
 
 But how was Jesus tempted ? In his 
 human nature, as the second Adam. 
 But being free from all tendency to 
 evil, how could he be tempted ? Evi- 
 dently only from without. Hence 
 temptation ajiproached him through the 
 senses; he Mas "a hungered," Matt. 
 4 : 2. When worn and weak from long 
 abstinence from food, a rare opportuni- 
 ty was ailorded Satan to bring against 
 him his strongest and most artful temp- 
 tations. 
 
 Mark takes for granted and implies 
 tlie victory of Jesus over Satan. The 
 "Son of God," the "beloved Son" of 
 the Father was of course victorious, 
 wliicli was a pledge of the full and final 
 triuni])]! both of liiniself and all his 
 peojile, Rom. 8 : 37. 
 
 With the wild beasts. Found 
 only in Mwik. A vivid stroke of his 
 pen, comijleting the idea of the deso- 
 latcness and wilderness of the region 
 Avhere he was. He was away from 
 human help and ordinary sujjpjies of 
 food. The marsh}- thickets of cane 
 in the desert near the mouth of the 
 Jordan have always been the favorite 
 retreat of Avild beasts. "The actual 
 ])lace of the temptation maj' have been 
 Kiirrnitul (a corrui)tion of (jmidrM/iiita, 
 40 days), a part of the desert back of 
 Jericho toward Jerusalem. It is a high 
 mountain cut off from the plain by a 
 wall of ix)ck 1,200 or 1,500 feet high, is 
 frightfully desolate, is infested with 
 
A.D. 27. 
 
 MARK I. 
 
 31 
 
 Tlie l>etjinninij of ClirisVx puhlic vdimtvy in Gtrlilec , the 
 cnlUittj of Peter, AiuJrcir^ Jinnca^ it ml John. 
 
 11 " NOW aftor that Jolm Avas put in prison, Jesus "Mt. 4.12. 
 came into Galileo, rpivaeliing the Gospel of the ""Mt. 4. 17. 
 
 hi'asts ami rc])fik's, and tlius answers 
 fully to Mark's sii^iiificaiit inliiiiation 
 (1 : lo) respoctiiifj the wildiiess of the 
 scene." — I)k. IIacki.tt, in SmUICuhk- 
 IUiiiiir)j, Am. III. Jesus was anion;^ 
 wild beasts, yet not hurt by tlietu, like 
 Daniel anionic lions. But are we to 
 sui)i>ose that tliey were a ternjr to liini ? 
 Hardly. Ihit rather that, like the first 
 .\dani l)efore Ids fall, he exercised his 
 power over tlieni. 
 
 Anjjels, A raec of s]>iritual heinefs 
 f)f a hiirher nature than man ( I's. S ;.')), 
 who are the aji:ents of tiod's Providence, 
 and ministerinff spirits to the heirs of 
 salvation, Ileb. 1 : 14. Anf/rl means »*^.s-- 
 seiif/cr. Mark thus liriclly notices three 
 kinds of eonipany, Satan, wild beasts, 
 angels. IIow widely dillVrcnt, and 
 what a eontrast the latter to tiie two 
 former! Ministered unto him. Tlie 
 word translated minifiend was .special- 
 ly applied to xrn'iiiii at table, KuppUfiinj 
 one's wants, and hence here doubtless 
 n.is reference to i)rovidinLC Jesus with 
 food, and implies that lie had fasted. 
 Yet we should not limit it to the low 
 sense of mei'cly supplyini^ his bodily 
 wants, but refer it also to their minister- 
 in;; consolation and heavenly support. 
 Rcjoicin;:; in his victory ovei'.Salan, they 
 icvrrently honor him with their minis- 
 trations. 
 
 14, 15. JeSL'S BEGIN.S his (iAI.II.EAN 
 
 MiM.sTKV, Matt. 4 : 13-17 ; Luke 4 : 14- 
 ol. Betwei'u this and tlie iireeedinij 
 parairra])!! is an interval of several 
 months. On the return of Jesus from 
 the temptation, John i::;ive iH'iiewed tes- 
 timony to his Messiahshii), and pointed 
 him out to Andrew and probal)ly John. 
 Andrew brinii^s Peter to Jesu.s, John 
 1 : 3'.t-t;i. Jesus calls Philip, returns to 
 Galilee ; Philip tinds Natliaii;icl, and 
 brinjrs him to Jesus, John l:4:!-."5l. 
 Three days after was the marriay-e of 
 Cana ; then Jesus visits C'a|)cniaum, re- 
 maininija few days, after which he ;roes 
 up to Jerusalem to the Passover, and 
 drives the traders out of the lemiile, 
 John 'I : 1-3."). Nicodemus visits him at 
 nii^ht ; Jesus leaves Jerusalem, but 
 tarries in Judea, makes diseii)les, aiid 
 
 receives further testimony from John, 
 who was l)ai)ti/.in<i; in ^^non, John 
 :j : !-:](). 
 
 14. Wa.s put in prison. The more 
 e.\;ict translation is, H'ti.sitilin ird iij>, for 
 eonliiiemeiit. He was impi-isoncd by 
 Herod Antijias, son of Herod the (ireat, 
 in the castle of Macluerus, a fortress 
 on the eastei'u shore of the Dead Sea. 
 This i)robal)ly occurred about ten or 
 twelve montiis after the baptism of 
 Jesus. John's ministry had continued 
 about eifi'hteen months. 
 
 Jesus came into Galilee. Luke 
 says that "Jesus retuined in the power 
 of the Spirit into Galilee," the same 
 Si)irit that had imi)elled him into the 
 wilderness to be temjited. On this 
 journey he jiasses throuii'h Samaria, and 
 converses with a woman of Sychar, and 
 many Samai-itans believe on him, John 
 4:4-42. Arrivinij in Galilei', he again 
 visits Cana, where he heals the son of a 
 nol)leman, lying ill at Capernaum, John 
 4 : 4<i-54. It was now jjrobably tlu' latter 
 part of Xovcmljer, oi- early in Decem- 
 ber ; for it was four months before the 
 harvest (John 4 : Ij")), the first-fruits of 
 which were presented on the second 
 day of the paschal week. 
 
 Thus Jes\is commenced his ministry 
 in Juilea, following the footsteps of 
 Jolui, wlif) had removed farther north, 
 preaching and baptizing at ..Enon. At 
 the latter jdace Jolm had exercised 
 mf)re direct influence on the iidiabitants 
 of (Jalilee, and upon Herod liimsclf. 
 llis labors here having been brought to 
 a sudden end, Jesus at once goes to 
 (Jalilee and follows him in i)reaehing 
 the kingdom of (iod. John was tluis 
 the i)recursor of Jesus to the whole of 
 Palestine. 
 
 Why the first three evangelists should 
 connnence their account of Christ's 
 ministry at the iniiirisonmeiit of Jolm, 
 we know not. We would suggest : 
 1. That his full and independent min- 
 istry to all Isr.iel did not commence till 
 his forerunner had completed his. 
 3. That it was the <lesign of (iod tha.l 
 his principal ministrv and the most of 
 it, should be in (ialilee (.Matt. 4 ; 14- Hi); 
 
32 
 
 MARK I. 
 
 A.D. 37. 
 
 15 kingdom of God, and saying, iTlie time is ful- 
 filled, and "■ the kingdom of God is at hand. Re- 
 pent ye, and believe the Gospel. 
 
 iDaii. 0. 25; Gal. 
 4. 4 ; Eph. 1. 10. 
 ■■ Mt. ,3. 2 ; 4. 17. 
 
 and that which was a fact in his life, 
 should also be made prominent in his 
 history. 3. It was the desi^ of the 
 first three evangeMsts to relate particu- 
 larly his Galilean ministiy, of which 
 they were witnesses. It is evident that 
 Matthew was not a witness to his early 
 Judean ministiy, since he was called, 
 after its close, from his duties as re- 
 ceiver of customs, Matt. 9 : 9. Neither 
 probably was Mark, or Peter, under 
 whose direction it is supposed Mark 
 wrote, nor Luke. John, who writes as 
 an eye-witness, was probably present 
 more or less with Jesus in Judea. 
 
 Preachin?r the gospel. Proclaim- 
 ing as a herald. Mark, who announced 
 in the first sentence of his Gospel, The 
 hefjiiining of the gospel, or (jood news, 
 hastens on from the beginning made by 
 John to the full and authoritative pro- 
 clamation of it by Jesus himself in 
 Galilee. 
 
 Kingdom of God. According to 
 some ancient manuscripts, it is simply 
 Vie gospel of Gocl kingchmihcm^ omitted. 
 The phrase kingdom of God is equivalent 
 to "kingdom of heaven" in Matthew, 
 and to " kingdom of Christ," or simply 
 " kingdom" elsewhere, Eph. 5 : .5 ; Ileb. 
 12 : 28. The prophets had represented 
 the Messiah as a Divine King (Ps. 2:6; 
 Isa. 11:1; Jer. 23 : 5 ; Zech. 14 : 9 ; 
 Mic. 4 : 1-4 ; 5 : 2), and especially 
 Daniel (2 : 44 ; 7 : 13, 14) who nad 
 sj)oken of " a kingdom which the God 
 of heaven would set up." Hence khig- 
 dom of heaven, or of God, became com- 
 mon among the Jews to denote the 
 kingdom or reign of the Messiah. 
 Their own theocracy was tyi)ical of it. 
 They indeed perverted the meaning of 
 l)ro])hecy, and expected an earthly and 
 t,emi)oral kingdom, the restoration of 
 tlie tlironc of David at Jerusalem, and 
 the actual subjugation of all nations. 
 John the Bai)tist, Jesus and the Apos- 
 tles, however, rescued the phrase from 
 error, and gave it its full and true mean- 
 ing. The kinqdotu, reign, or adtninintra- 
 tioii of the Messiah is s])iritual in its 
 nature (John IS : 30 ; Rom. 14 : 17), and 
 is exercised over and has its seat in 
 the hearts of believers, Luke 17:21. 
 It exists on earth (Matt, 13: IS, 19, 41, 
 
 47), extends to another state of exist- 
 ence (.Matt. 13 : 43 ; 26 : 29 ; Phil. 2 : 10, 
 11), and will be fully consummated in 
 a state of glory, 1 Cor. 15 : 24 ; Matt. 
 8 : 11 ; 2 Pet. 1 : 11. It thus embraces 
 the whole mediatorial reign or govern- 
 ment of Christ on earth and in heaven, 
 and includes in its subjects all the re- 
 deemed in heaven and on earth, Eph. 
 3:1.5. Kingdom of God and church a.re 
 not identical, though insejjarably and 
 closely connected. The churches of 
 Christ are the external manifestation 
 of his kingdom in this world. 
 
 15. The time is fulfilled. Words 
 full of meaning, recorded only by Mark. 
 The time, predicted by the prophets, 
 for the appearance of the Messiah, is 
 accomplished. When "the fullness of 
 time" had come God sent forth his Son, 
 Gal. 4: 4. Compare Dan. 9 : 24-27. John 
 had given and finished his testimony ; 
 the Father had borne witness, and now 
 Jesus bears witness to himself, John 
 5 : 36, 37 ; 8 : 17, 18. God now began to 
 speak by his Son, Heb. 1 : 2. The Jews 
 were expecting the Messiah in fulfill- 
 ment of prophecy. The kingdom of 
 God is at hand. The reign, of the 
 Messiah has drawn near and has come. 
 On kingdom, etc., see i)receding verse. 
 
 Repent, etc. The coming of the 
 Messiah imposes certain duties and ob- 
 ligations. These were repentance and 
 faith. Acts 20 : 21. The word repent 
 means to change one^s rninel. It ex- 
 presses an inward change of \-iews and 
 feelings, and im])lies a sorrow for sin 
 (Matt. 11 : 21 ; 2 Cor. 7 : 10) ; a turning 
 to God (Acts 3 : 19 ; 26 : 20) ; and a 
 change of conduct, or outward reforma- 
 tion as the fruits. Matt. 3:8; Acts 
 26 : 20. Another word traiuslatcd re- 
 ])ent occurs a few times in the New 
 Testament. It does not, like the more 
 common word, denote a change of mind 
 that is deep, duralile, and productive 
 of consequences, l)ut rather a feeling 
 of regret, or ix^morse, for something 
 done. It is found in Matt. 27 : 3 ; 21 : 29, 
 32 ; 2 Cor. 7 : S ; and Ileb. 7 : 21. Be- 
 lieve the gospel. Found only in 
 Mark. Literally, Ii<'Hc><ein the good nnrs, 
 that is, of the Messiah's advent, and 
 the comiiieneeujent of his reign, and 
 
A.D. 28. 
 
 MARK I. 
 
 33 
 
 16 ' Now as lie walked by the sea of Galilee, he saw 
 Shnon and Andrew his brother casting a net into the 
 
 17 sea ; for they were tishcrs. And Jesus said unto 
 them, Come ye after me, and I will make you to be- 
 
 Mt. 4. 18 ; Lk. 5. 
 4. 
 
 those things connected with it. Believe 
 what the prophots foietold has come to 
 pass, and believe what is now pro- 
 claimed in regard to the kingdom of 
 God. Believe in ((// that the good news 
 reveals. Notice particularly, that John 
 preached irjx'ntaiKr, Jesus adds Jrt/7/( in 
 the good news. Yet this was but a 
 step in the development of tmth. Faith 
 in every age had been required and 
 exercised. They were to believe in the 
 good news of the Messiah and his king- 
 dom, towanl wliieh God's ancient ])eo- 
 ple by faith had looked forward. Hab. 
 5:4; Rom. 4 : ;^ ; Heb. 11 : 1—. 
 
 The i)reacliing of Jesus was in the 
 synagogues of "Galilee, Luke 4 : 15. 
 About "this time he vi.^itcd Nazareth 
 and was rejected by liis townsmen, 
 Luke 4 : 16-;i0. 
 
 16-20. Peteu, Andrew, J.\mes, and 
 John called to be uis constant at- 
 tendants. Matt. 4 : 18-25. Almost 
 exactly like Matthew's account, yet the 
 variations are interesting to notice, and 
 show an independence of narration. 
 Jesus after leaving Nazareth came to 
 Capernaum, makiiig it his residence, 
 Matt. 4 : 13. 
 
 16. As he Avalked. Probably in 
 the twilight, or the shades of evening, 
 just as the tishermen were beginning 
 their night's labor. Compare Luke 5:5; 
 John 2i : 3. 
 
 Sea of Galilee. Called also the 
 Sea of Tiberias, from a city built by 
 Herod Antipas on the southwest shore, 
 and named in honor of the Emperor Ti- 
 berius (^John (i : 1; 21: 1); also the lake of 
 Gennesarct (Luke 5:1); and in the Old 
 Testament, the Sea of Chinnereth, from 
 a city and small district on the western 
 shore, Num. 34 : 11 ; 1 Kings 15 : 20. 
 It is pear-shaped, the broad end being 
 toward the north, the greatest width 
 being six and three-quarter miles ; it is 
 twelve and a half miles long, and 1<)5 
 feet deep. It is surrounded on all sides 
 by hills, from 500 to nearly 2,(K)0 feet 
 high. Its watei"s are i)ure and sweet, 
 and abound in lish. The Jordan with 
 a marked current passes tluoutih the 
 middle of the lake. It is, according to 
 Lieut. LjTich, 653 feet below the Me- 
 
 diten-anean. Many populous towns 
 once stood upon its shores, but they and 
 their commerce are gone. Tiberias and 
 Magdala are the only inhabited sjjots. 
 It is suliject, as in the days of our Sav- 
 ior, to sudden squalls and whirlwinds, 
 owing probably to the high surrounding 
 hills. It was usual for the Jews to call 
 every expanse of water a nca. Luke, 
 whose geographical terms are always 
 more distinctive, calls it a lake. 
 
 Simon. A contraction of Sinieou, 
 and means hcarkcuin;/. Matthew adds, 
 valkd l\k); a name previously given him 
 (John 1 : 42), but probably not gem-r- 
 ally applied to him until the twelve were 
 regularly constituted apostles. An- 
 drew, an old Greek name meamng a 
 uKui, and shows the influence of Greek 
 in Palestine at that time. Whether he 
 was the older brother is not known. 
 Very little is recorded about him ; j-et 
 he had the honor of bringing his brother 
 Simon to Jesus, John \ : 42, 43. Both 
 had been disciples of John. Casting 
 a net. Literally, according to the 
 best manuscripts, cdsfijit/ about, that is, 
 throwing the net in dilTerent directions, 
 in order to inclose the tish. It was a 
 casting-net. They were getting their 
 net in position ; commencing their 
 night's labor. Here we see another 
 instance of variation fnmi Matthew, 
 showing the independence of Mark's 
 narrative. Fishers. They were tisher- 
 men by profession. So Moses and 
 David w ere called from keei)ing sheep ; 
 Gideon from thrashing wheat ; Elisha 
 from the jilow. God has honored 
 humble yet honest labor. 
 
 17. Come ye after me. Literally, 
 Come hiOiir! betiind Die, or Come after 
 tne, as my disciples, and as my attend- 
 ants and "the proclaimcrs of my go.-pcl. 
 They had, several months before this, 
 recognized Jesus as the Messiah (John 
 1 : 4i, 42), but had continued to follow 
 their occupation as tishermen. Hence 
 they were, in a measure, prepared to 
 follow Jesus at once. At lii-st they 
 were called to follow him as dixeiples, 
 but now they are expressly called to 
 follow him as his en>i>>taiit attendants, 
 ministers, or evangelists, although they 
 
34 
 
 MARK I. 
 
 A.D. 38. 
 
 18 come fishers of men. And straightway *they for- 
 sook their nets, and followed him. 
 
 19 "And when he had gone a little farther thence, lie 
 saw James the ,son of Zebedee, and Jolm his brother, 
 
 20 who also were in the ship mending their nets. And 
 straightway he called them : and they left their 
 father Zebedee in the shii3 with the liired servants, 
 and went after him. 
 
 Mt. 19. 27; Lk. 
 5. 11. 
 
 Mt. 4. 21. 
 
 afterward fished sometimes, when near 
 their homes, Luke 5 : 1-11. Their se- 
 lection amoiifi^ tlie twelve apostles oc- 
 curred afterward, cli. 3 : 14 ; Luke 
 C : 14-16. Tlius tlieir calling was tliree- 
 fold. Fishers of men." Preachers 
 of the gospel; winners of souls to 
 Clirist. TlieyAvere to catch men iu the 
 net of Christ's kingdom. Their former 
 secular calling was an cmblum of tlieir 
 higiier spiritual calling. This language 
 shows tluit now tliey were not called 
 merely as disciples, but as preachers, 
 evangelists. 
 
 18. Tliey immediately leave their nets, 
 though just connneucing their niijiit's 
 labor, forsake tlieir calling, and follow 
 Jesus as his constant attendants. Thus 
 by tlieir immediate obedience tliey 
 show their sincerity and faith. Their 
 uets. Ratlier, the vets. 
 
 19. And when he had gone. 
 Literally, And f/oiiifj on, advancing, at- 
 tended, quite likely, by Andrew and 
 Peter. James the son of Zebedee. 
 James was probably tlie older brother, 
 since he is named first, and also as the 
 son of Zebedee. John was probably 
 the one who, months before tliis, liad 
 gone to the dwelling of Jesus, John 
 1 : 39. Zebedee was a lislierman in very 
 good circumstances, owning a boat, 
 and having laborers with him, ver. 20. 
 His wife was one of those pious women 
 who ministered unto liim of their 
 substance (Matt. 27 : 56), and his son 
 John was personally known to the high- 
 priest, to whom also Jesus committed 
 his mother. Such facts show the 
 family to liave enjoyed some degree of 
 outward prosperity. The ship. A 
 lishing-boat, ])ropelled both by sails 
 and oars. Mending their nets. 
 They were repairing the iictx, getting 
 ready for tlieir niulit's lal)or. 
 
 20. Straightway. The call was 
 immediate, as well as their leaving tlieir 
 occupation and their father. The 
 hired servants. The lishermeu iu 
 
 the employ of Zebedee, which sliows 
 that he had some means, and that he 
 was not left without help. They left, 
 doubtless, a prosperous business to 
 follow Jesus. Went after him; as 
 his constant attendants. The exjires- 
 sion is stronger than that of Matthew, 
 who simjjly says, "followed liim." It 
 answers to the call, " Come after me" 
 (ver. 17), "went behind,'''' or "after 
 him." 
 21-28. Jesus teaches in Capek- 
 
 NAUM, AND HEALS A DEMONIAC, LukC 
 
 4 : 31-37. Having spoken of his gene- 
 ral teaching in Galilee, and the calling 
 of four disciples to be his constant at- 
 tendants, Mark proceeds to give a par- 
 ticular instance of his teaching, attested 
 by a wonderful miracle. His account 
 is somewhat fuller than that of Luke. 
 
 A few suggestions upon the miracles 
 of Jesus will not be out of place. He 
 peiformed them in proof of his divine 
 mission, John 2 : 22 ; 9:3-5; 10 : 25, 37. 
 Tlie Jews expected the Messiah would 
 work miracles, Matt. 12:38; Luke 
 11:16, 17; John 7:31; so also did 
 John the Baptist, Matt. 11:3. The 
 miracles of Christ were variously de- 
 signated. When they were specially 
 regarded as evidences of his divine mis- 
 sion they were called semeia, niyns, ch. 
 8: 11 ; John 3: 11 ; when as the mani- 
 festation of supernatural power, thej- 
 were called dmiameis, mi<j/it>/ ivorkfi, cor- 
 responding more strictlj' to the word 
 miracle in common English usage, ch. 
 6:3; 9:39; when as extraordinary and 
 portending phenomena, exciting aston- 
 ishment or terror, they were called 
 terata, wonders, John 4 : 48 ; Acts 2 : 23 ; 
 eomjiare Mark 13 : 22 ; and when view- 
 ed still more generally and compreheu- 
 sively, as something completed and to 
 be reflected on — the natural acts and 
 products of his being, they were called 
 m/rt, works, John 7 : 3, 21. In our 
 Common Version, the first of these is 
 translated signs, miracles, wonders; the 
 
A.D. 28. 
 
 MARK I. 
 
 35* 
 
 Jesus teaches and heals a demoniac and many others at 
 Ca'pernaum. 
 
 21. " AND they went into Capernaum. And straight- " Lk- 4.31 ; Mt. 4. 
 Avay on tlie sal)l)ath day he entered into the syna- ^^" 
 
 second, m'ujhty workx, mujhty decdx, 
 wonderful tiy>rks, n li racks ; the third, 
 wondern ; and the fourtli, deeds. 
 
 To get a full and correct conception 
 of Christ's miracles, they should he 
 viewed in all these aspects. Tlicy were 
 not siniplj' the manifestations of a 
 supernatural power, hut also the pro- 
 duct of that power inherent in our 
 Lord, the natural fruits, the outwork- 
 ings of his own divine nature ; tliey 
 were not merely adapted to imiiress 
 the mind deeply and excite astonish- 
 ment or terror, but they were also the 
 signs, the evidences of himself and of 
 the truth of which he was the eml)()di- 
 ment. They Avcre, in fine, the super- 
 natural phenomena produced by Ids 
 own power in jiroof of his divine na- 
 ture. Thej- were not a violation of 
 nature, nor necessarily a suspension of 
 its laws, but rather above nature, so far 
 as we know, or in accordance witli 
 laws and princiiiles imknown to us. 
 It is indeed in accordance witii nature 
 to expect miracles in connection with a 
 new dispensation. "All the iircat 
 chapters of nature's history," says Pi'of. 
 Hitchcock, " iK'gin with them, and if 
 the Christian dispensation were desti- 
 tute of them, it Mould be out of har- 
 mony witli the course of things in the 
 natural world." — Blh. Sac, July, 18(53, 
 p. 552. 
 
 21. They. Jesus and the disciples 
 
 whom he hud called, vers. l(i-20. Went 
 
 I into. Enter into Capernaum as they 
 
 came from the sea Mhere the four had 
 
 been called. 
 
 Capernaum; was on the western 
 shore of tlie Sea of Galilee, Matt. 4: 18; 
 compare .Matt. 14:34 with John 0:17, 
 21, 24. It is not mentioned in the Old 
 Testament, and only once by Josepluis. 
 Its site is uuknoun. The"three most 
 probable spots are : 
 
 (l.) Kha7i Jfuu/cfi, on the Miore, about 
 five miles south-we>t from where the 
 Jordan enters the lake, and on the 
 northern border of the plain of (ienne- 
 saret, where a heap of ruins remains. 
 Near by is the fountain of Ai?t et-Tin. 
 
 So Robinson, Biblical Researches, ii. 
 403-1, iii. 344-358. 
 
 (2.) Tell Hum, on a point projecting 
 into the lake, about three miles north- 
 cast of Khan Minyeh, where are exten- 
 sive ruins, and where a synagogue, in 
 a state of line preservation, has been 
 discovered. But the nearest fountain 
 is said to be about two miles distant. 
 So Dr. Thomson, Laiid and Book, i. 
 542-548. 
 
 (3.) Ain. Miidnimrnli, or the Round 
 Fountain, near the south end of the 
 plain of Genncsaret. In this fountain 
 is found the coracine or cattish, which, 
 according to Josephus {Jeicisli Tl'io-, 
 iii. 10, 8J, abounded in the fountain of 
 Capernaum. A considerable stream 
 also tlows fi-om it to the lake, which 
 also answers to Josephus' description. 
 So .Mr. Tristram, Land of Israel, p. 442. 
 The latest travelers are inclined to 
 give the preference to Tell Hum. Still 
 I am not yet fully i)repared to say that 
 Khan .Minyeh is not the most probable 
 site of Capernaum. 
 
 Straig;htway on the Sabbath- 
 day. He immediatelv enters upon the 
 work of teaching. JSIark very frequent- 
 ly describes events as atraightway or 
 iinmediatcly occurring. The Sabbath 
 was doubtless the one following the 
 calling of the four disciples. 
 
 Synagogue means assanbly, conyre- 
 gation, and is ai)plied both to a reli- 
 gious gatliering, having certain judicial 
 powers (Luke 8: 41; 12: 11; 21:12; 
 Acts 9 : 2), and to the place where the 
 Jews met for their j)ublle worship on 
 ordinary occasions, Luke 7 : 5. The 
 synagogue apjicars to have been first 
 introduced during the Babylonish cap- 
 tivity, when the people, deprived of 
 their usual rites of worship, assembled 
 on the Sabbath to hear the law read 
 and expounded. Compare Neh. 8 : 1-8. 
 The times of meeting were on tlic Sab- 
 bath and feast-days ;""and afterward on 
 the second and fifth days of the week. 
 Each svnagoiruc hud its president or 
 ruler (Luke 8:49; 13:14; Acts 18: 
 8, 17) and elders (Luke 7:3-5), who 
 might chastise (.Matt. 10: 17; Acts 22: 
 
'36 
 
 MARK I. 
 
 A.D. 28. 
 
 22 gogue, and taught. •'And they were astonished at "ch. 6. 2; P?. 45. 
 
 his doctrine : <^ for he taught them as one that had 
 autliority, "^ and not as tlie scribes. 
 
 * And tlicre was in their synagogue a man with an 
 
 •' Mt. 15. 1-9 ; 23. 2-7. -^ Lk. 4. 33. 
 
 2; Mt. 7. 28: 13. 
 54 : Lk. 4. 3-2; 
 John 7. 15, 46. 
 if. 50. 4 : >It. 5. 
 20, 28, 32, 44. 
 
 19; 26:11) or expel (John 9:34) an 
 oflVncier. In Mark 5 : 22 and Acts 13 : 
 15, the ruler and elders appear to be 
 l^poken of indiscriminately as nders. 
 It is, however, uncertain how perfect 
 was the organization of the synaiionue 
 in the time of Christ. It was probably 
 chano-ed and developed aftei- the de- 
 struction of Jerusalem by the Romans. 
 
 Taught. For his manner of teach- 
 ing ill the synagogue see Luke 4 : 16-31. 
 The heads of the synagogue were ac- 
 customed, after the reading of Scrip- 
 ture, to ask such grave and learned 
 persons as might be present to address 
 the people. Christ and the apostles 
 constantly availed themselves of this 
 privilege. 
 
 22. The manner of his teaching and 
 its effect on others. Mark here Vefers 
 to this particular instance of teaching, 
 yet his remark is applicable to Christ's 
 teaching generally. Thus the same 
 language is used by Matthew, after the 
 Sermon on the Mount, Matt. 7 : 28, 29. 
 
 Astonished. Struck with wonder, 
 with astonishment. So on other occa- 
 sions, eh. 6:2; 11 : 18 ; Matt. 13 : 54 ; 
 Luke 4 -32. At his doctrine. Rather, 
 At his teacniiig ; both in regard to the 
 tilings taught and the manner of his 
 instruction. He taught. He was 
 teaching them. Such was his habitual 
 manner. As one that had authority. 
 He taught as the great author and re- 
 Vealer of truth ; as theautliorof the law 
 he expounded it in all of its fullness and 
 spirituality, and enforced it by his per- 
 Bonal authoiit}', " Verily I say unto 
 you," Matt. 5 : 18, 38 ; 6 : 2, etc. Com- 
 pare Matt. 5 : 22, 28, 32, 34, etc. Not 
 as the scribes. The scribes taught 
 with authority, but it was that of tradi- 
 tion and of the ancients ; Jesus taught 
 not merely as the cxi)ounder, but" as 
 one who spoke for (iod, nay, as the 
 Lawgiver himself. They enforced the 
 letter of the law ; he brought out the 
 spirit, and spolvc as the expounder of 
 Ills own law, and with the authority of 
 the Christ. The scribcx were learned 
 men, who preserved, cojjied, and ex- 
 pounded the law and the traditions, 
 
 Ejira 7 : 6, 12 ; Neh. 8:1; Matt. 15 : 1-6. 
 They are called lawyers (eh. 12 : 28 and 
 Matt. 22 : 35), and doctors of the law, 
 Luke 5 : 17, 21. Most of them were 
 riiarisces. It is implied from the lan- 
 guage of this verse that they were 
 teachers as well as conservators and 
 copyists of the law. Thej'sat in Moses' 
 seat, but their teaching was strikingly 
 defective, Matt. ^'3 : 2,'l3, 23. 
 
 23. His divine authority is attested 
 by divine power. With an unclean 
 spirit. Litcrall}', ui an imchmi .'^jjirit ; 
 that is, in his possession, in his power, 
 and ])crvaded by his influence. Luke 
 eays (4 : 33) that he "had a si)irit of an 
 unclean devil" or ckviou ; one of that 
 inferior order of evil spirits or fallen 
 angels, who are subject to Satan their 
 prince, Matt. 9 : 34 ; 25 : 41 ; Rev. 
 12 : 9. The original Scriptures recog- 
 nize btit one devil, but many demons. 
 See on ver. 13. The one here is called 
 an iiin-h'tm spirit with reference to the 
 moral vileness and wickedness of de- 
 mons. So they are also called evil 
 spirits, Luke 7 : 21 ; 8:2. They were 
 the authors and promoters of wicked- 
 ness and all uncleanncss. 
 
 The sacred writers in their account 
 of demoniacal possessions did not 
 speak in mere accommodation to the 
 opinion of the Jews, but stated as 
 matters of fact, that individuals Mere 
 actually possessed with demons. 
 Demons are spoken of as personal 
 beings, Luke 11 : 24-26 ; James 2 : 19 ; 
 Rev. 16 : 14, etc. ; Jesus addressed 
 them as picrsons and they answered 
 as such, verse 25 ; 5:8; 9 : 25 ; they 
 showed a supernatural knowledge of 
 Jesus, iMatt. 8 : 29 ; Luke 4 : 34 ; they 
 requested, and were permitted, to enter 
 a herd of swine, ch. 5 : 12, 13. Jesus 
 also distinguished between casting out 
 demons and the healing of diseases, 
 verse 32-t!4 ; Matt. 8 : lit ; Luke 7 : 21. 
 A i)erson might be dumb as a result of 
 demoniacal ])Ossession, but not every 
 dumb person was possessed with a de- 
 mon, Mark 7 : 32 ; Matt. 9 : 32, 33. No- 
 where is demoniacal possession made 
 identical with any one disease. Yet 
 
A.T>. ^s. 
 
 MARK I. 
 
 37 
 
 24 nnclean spirit ; and lie cried out, saying, Lot lift < Mt. 8. 29. 
 alone ; '" what have we to do Avith thee, thim Jesus of % Ps. 89. 18, 19 ; 
 Nazareth ? Art thou come to destroy us ? I know i^^^"- ■'■ 24; Lk! 
 
 25 tlioe who thou art, sthe Holy One of God. And 4' i "36^*'' ^' ^"^ ' 
 
 various mental and bodily disorders are 
 attributed to the ajj:ency of the devil 
 or demons, Acts 10 : oS ; Luke 9 : 39, 
 42. The bodies of individuals are re- 
 presented as forcibly possessed by a 
 consciousness and will foreign to them- 
 selves ; so that there appears to liave 
 been a double will and a double con- 
 sciousness, ch. 7 : 25, ;J0 ; Luke 9 : o9 ; 
 11:14. From such passages it is evi- 
 dent that the Scriptures speak of Satan 
 and demons as personal beings, and 
 that they were permitted to take pos- 
 session of the bodies of men and infiict 
 on them various sufferings. To regard 
 the language of the sacred writers'as a 
 mere accommodation, the devil and 
 his angels as mere myths, or the prin- 
 ciple of evil, and the possessions as mere 
 jdiseases, is contrary to the plainest 
 jstixtements and to the uses of language. 
 ,In the same way all history might "be 
 discredited and the actual existence of 
 the principal men of past ages dis- 
 proved. 
 To the frequent inquiry, How comes 
 I it that similar possessions do not occur 
 at the present day V it may be answered : 
 (I) It cannot be proved that tlu'y do not | 
 * sometimes occur even now. It cannot 
 be said that in many cases of insanity, 
 and in some cases of spiritualism, the 
 malady may not be traced to the direct 
 agency of demons. (2) But admitting l 
 that such possessions are not common ; 
 yet there was a reason in our Savior's 
 day for the external manifestation of 
 Satan's power. The crisis of the moral 
 history of the worid was at hand. The 
 devil was allowed to exercise unusual 
 power in temptation on the souls and 
 botlies of men, in order that Christ 
 niight meet him openly and manliest 
 his power in his victory over liim. 
 When God was manifested in the flesh, 
 then demons may have been permitted 
 to manifest themselves specially among 
 men. And that demoniacal possessions 
 were more specially limited to that age, 
 is not an unfair hiference from both 
 sacred and profane history. For it is a 
 remarkalde fact that we have no eases 
 of these possessions in the O. T. and 
 none in the epistles of the N. T. ; and 
 
 that Josephus speaks of no real posses- 
 sions except in the generation in which 
 Christ exercised his nunistry. 
 
 He cried out. The unclean spirit. 
 He had such control of the man that 
 lie spoke through him, using his organs 
 of speech. The personality of the de- 
 mon is distinctly recognized. Neither a 
 disease nor a myth could thus cry out. 
 
 24. Let us aloue. Kather, hah, 
 an interjection expi-essing surprise and 
 displeasui'c. It is omitted in some of 
 the best ancient manuscripts. What 
 have we to do with thee ? Wind to 
 US and thiv in common V Our relations 
 and our business are wholly different 
 from thine. Wilt thou then disturb us? 
 This form of expression occurs several 
 times in the New Testament. Jesus 
 thus addressed his mother at the mar- 
 riage in Cana of Galilee. It always 
 implies disapprobation, though some- 
 times employed in friendly reproof. 
 The demon uses the plural here with 
 reference to fallen sj^irits as a class of 
 which lie was a representative. Thou. 
 This is superHuous. Nazareth. Na- 
 zare/ic ; inhabitant of Nazareth. 
 
 Art thou come ? or dklst tlion eoine? 
 Is this tlie object of thy coming ? To 
 destroy us, who constitute t\w king- 
 dom of darkness, of which this one 
 was a representative. The man could 
 not have Ijeen included in «.«, for it was 
 I the saving of the man, and his own ex- 
 1 pulsion, that the demon feared. The 
 Ulcstvitcliiiii was sending them down to 
 hell. Matt. S : 29 ; 10 : 28. 
 
 I know thee who thou art. 
 Doubtless by fame and report, bnt 
 more. He felt the awing influence of so 
 holy a being, filling him witli dread ; he 
 took him at once' to be the Messiah •, 
 he believed and trembled, James 2:19. 
 Compare a similar knowledge in Acts 
 1(! : 17. 
 
 The Holy One of C;od. Notmerely 
 morally so, hut also odicially. The Son 
 of God, the .Messiah, the one olliciallv 
 set apart and con.secrated to this oillee 
 and vvork, John : 09, Compare John 
 10 : 3(1 ; Rev. 3 : 7. Demons knew him 
 to be the Son of God, Luke 4 : 41. 
 
 25. Hold thy peace. ISikm-e^ a 
 
38 
 
 MARK I. 
 
 A.D. 28. 
 
 Jesus '' rel)nkc(l him, sayinif, Hold tliy peace, and 
 
 ver. 34. 
 ch. 9. 20. 
 
 K Mt. 7. 
 2. lit. 
 
 28; Jam. 
 
 20 come out of liim. And wlien tlie unclean spirit ' had 
 torn him, and cried with a loud voice, lie came out 
 
 27 of him. And they wei'e all amazed, insomuch that 
 they questioned among themselves, saying, What 
 thing is this ? ^ what new doctrine is this ? for Avith 
 authority commandetii he ex-en the unclean spirits, 
 
 28 and they do ol)ey him. And immediately his fame 
 spread abroad throughout all the region lound about 
 Galilee. 
 
 29 ' And forthwith, when they were come out of the ' Mt. 8. 14; Lk. 4. 
 synagogue, they entered into the house of Simon and '^^• 
 
 30 Andrew, with James and John. But Simon's wife's 
 mother lay sick of a fever; and anon they tell him 
 
 command with autliority and restrain- 
 ing? i)o\ver. The testimony was not 
 with believing confidence ; demons 
 were not permitted to give it, Luke 
 4 : 41 ; neither had the time come for 
 so public a promulgation. This Jesus 
 reserved to himself and liis followers. 
 Come out of him. Two distinct per- 
 sonalities are here i-eeognizcd. The 
 demon is treated as a person as much 
 as the man. The one was just as much 
 a disease or a principle as the other, 
 no more and no less. 
 
 2(5. The personality of the demon is 
 further evinced by crying out, tearing 
 the man, and coming out of him. 
 Such language would not be used of an 
 epileptic" fit, as some would liave us 
 believe. Torn him. Tatriiirj him, co>i- 
 vulsbig him, but not in such a manner 
 as to do hina injury, for Luke says (4 : 35) 
 "he came out of him and hurt him 
 not." Luke also says "the devil had 
 thrown liim in the midst." Such par- 
 oxysms in connection with casting out 
 demons, showed their malignant and 
 degraded nature (cli. 9 : ~0)^ and only 
 made the miracle the more impressive. 
 
 27. They were all amazed. The 
 effect of the miracle is here vividly 
 l>resentcd. A general amazement took 
 ])ossession of the i)eoplc, which led 
 them to discussion and certain conclu- 
 sions. Qiiestioiiiii;;; amoiig them- 
 selves. Iiuiuiiing and reasoning one 
 with another. What thins: is this ? 
 Rather, W/iat h //lis/ What means tliis 
 strange event, this power over iniclean 
 spii'its, this comiuuiiding and this im- 
 plicit obedieiu'c. What new doc- 
 trine is this? Accordinfj to the 
 highest critical authorities tins should 
 
 read: ^4. nem (rachivfj %dih authority! 
 Even the nnclenn xpiritu he coniinaiKh, etc. 
 Such a displaj' of superhuman power 
 they regarded as an evidence of a new 
 revelation. It was especially a new 
 manner of teaching, for the command- 
 ing the unclean spirits and their obedi- 
 ence is made prominent both here and 
 in Luke 4 : 3(5. 
 
 28. Further effect of the miracle, 
 which immediately followed. His 
 fame. The report of him and what 
 he did and tauglit. Throughout all 
 the region round about Galilee. 
 Some sujjjjose this to mean, through 
 all Galilee and into the surrounding 
 districts. But it more strictly means, 
 into the whole surrounding region of 
 Galilee. 
 
 This miracle in })ublic is now followed 
 by one in private. 
 
 21)-o4. Heals Petek's wife's mo- 
 ther ,\NO MANY OTIIEKS, Matt. 8: 14-17 ; 
 Luke 4 : 38-41. Further evidences of 
 his divine mission and doctrine. Mark 
 is the fullest and enters most into de- 
 tail. The three accoinits show the 
 diversity of indci)endent narrators. 
 
 29. Forthwith. Innnediately after 
 leaving the synagogue they enter the 
 house of Simon and Andrew. These 
 latter had formerly resided at Bethsaida 
 (John 1 : 44), but now had taken up 
 their residence at Capernaum. Mark 
 alone mentions the fact that Jesus was 
 attended by James and JohTi ; doubt- 
 less also by Andrew and Peter. 
 
 30. Wife's mother. Mother-in- 
 law. She seems to have resided with 
 Peter. Simon. So Mark calls him 
 till he is regularlv called to be an apos- 
 tle, ch. 3 : 10. I'his ehows the exact- 
 
A.D. 28. 
 
 MARK I. 
 
 39 
 
 :31 of her. And lie came and took lier by the hand, and 
 lifted her up; and immediately the fever left her, 
 and she ministered unto them. 
 
 82 '" And at even, when the sun did set, they brought mMt. 8. 16 ; Lk. 4. 
 unto him all that were diseased, and them that were '*" 
 
 33 possessed with devils. And all the city was gath- 
 
 34 ered together at the door. And he healed many 
 
 40. 
 
 iicss of Mark, and is also noticeable 
 since this evanj^elist is supposed to 
 have written soiiu-way under the direc- 
 tion of Peter. From this passage it 
 appears that Peter had a wife. As late 
 as A.D. 57 she was living, and accom- 
 panied Peter on a missionary tour, 
 1 Cor. 9 : •'">. The Romish doctrine 
 of clerical celibacy is unauthorized 
 by Scripture, Ileb. 13 : 4. Lay sick 
 of a fever. She was contiued to 
 bed with fever. It was a severe case, 
 for Luke says she was " taken with a 
 great" or ''violent fever." Fevers 
 are common in Palestine, and in the 
 vicinity of Capernaum fevers of a 
 malignant tyiJc are still prevalent, and 
 espcciallv in tlie summer and autumn. 
 Anon. 'LniiiciHidcbj. Events follow in 
 ([uick succession. Tell him of her. 
 Of her dangerous illness, etc. They 
 also reciuested him to heal her, Luke 
 4 : :iS. 
 
 81. And he came, into the room, 
 and to the bed where she lay sick. 
 Lifted her up; raised her up from 
 her prostrate position. The idea is not 
 that he lifted her by his own strength 
 merelv, but rather that he caused her 
 to rise, assisting her by his hand. It 
 was not necessary to the cure that he 
 should even touch her ; but it was often 
 desirable so to do both to strengthen 
 the faith of the one to be healed, and 
 to impress the fact the more deeply on 
 those that witnessed it. Took her by 
 the hand. Tlie manner of raising her 
 up. Notice how Mark details each act. 
 Matthew says "touched her hand;" 
 Luke, that he " stood over and rebuked 
 the fever." The dilTercnces are not 
 contradictory, but show the independ- 
 ence of the first three evangelists. 
 Jesus did stand over her and rebuke 
 the fever, at the same time placing his 
 hand upon hers, to raise her up. At 
 his touch the fever departs and he 
 raises her up a well woman. Imme- 
 diately. The third time that this word 
 appears, in tlie original, in this and the 
 
 preceding verse. The fever left her 
 instantly, and as an evidence of a full 
 and perfect cure, she ministered 
 unto them, she at once attended to 
 her household duties, waited on the 
 table and served them. The fever did 
 not leave her weak and exhausted ; 
 she was raised to her full strength and 
 to perfect health. 
 
 32. Mark proceeds from these two 
 particular miracles, the one public, the 
 other private, to the statement that his 
 miracle-working power was very largely 
 and wonderfully exercised at that time 
 and place. 
 
 Even. Old Ene:lish for evening. 
 When the sun did set. The Jewish 
 Sabbath closed at the setting of the 
 sun. Lev. '2;> : o2. It was the cool of 
 the day and therefore the best time for 
 bringing the sick. The news of Christ's 
 l)resence in the city and of his won- 
 derful cure in the synagogue had had 
 time to spread, and now the people be- 
 gin to bring their sick. It being the 
 Sabbath also, they mav have preferred 
 to wait till its close. All that were 
 diseased. A general statement, the 
 worst form of disease being immedi- 
 ately specified. Or the expression may 
 refer to bodily diseases, and distin- 
 guished from that ni-oduced by the 
 "agency of demons. Possessed with 
 devils. Possessed with dcmoux, an in- 
 ferior order of evil spirits subject to 
 Satan their prince. Matt. 9 : 34 ; '2") : 41 ; 
 Rev. 12 : '.». The original Scriptures 
 recognize but one devil, but many de- 
 mons. 
 
 33. All the city. The people gen- 
 erally. Recorded only bv Mark. The ef- 
 fect of his teaching, and of his wonder- 
 ful miracle was such, that the people 
 of Capernaum came as it were en mnnne 
 bearing their sick, to see and hear this 
 wonderful teacher and to obtain the 
 benefit of his miraculous power. 
 
 34. He healed many. Matthew 
 says, he "healed a^Mhat were sick." 
 This all were n>a»y. Divers diseases 
 
40 
 
 MARK I. 
 
 A.D. 28. 
 
 that were sick of divers diseases, and cast out many 
 
 devils; and "suffered not the devils to speak, be- »ch. 3. 12; Lk. 4. 
 
 cause they knew him. 41 ; Ac. is. 17, 18. 
 
 First general iireacking tour throughout Galilee, 
 hper healed. 
 
 A 
 
 35 And "in the morning, rising up a great while be- "Lk. 4. 42. 
 
 fore day, lie went out, Pand departed into a solitary I'ch. 6. 46; 14.32- 
 
 place, and there prayed. ■ 6*^i2'^^22*''39^'^' 
 
 36 And Simon and they that were with him followed • ' • 
 
 37 after him. And when they had found him, they 
 
 38 said unto him. All men seek for thee. And he said 
 
 unto them, iLet us go into the next towns, that I iLk. 4. 43. 
 
 may preach there also: for ■■ therefore came I forth. "^ jf;' Is-'^n'/*'^ 
 
 39 *And he preached in their synagogues throughout « Mt. 4.'23; Lk. 4. 
 all Galilee, and cast out devils. 44. 
 
 and cast out many devils. Here 
 again demoniacal possessions are dis- 
 tinguished from the mere physical 
 maladies unconnected with the agency 
 of demons. Suffered not the de- 
 mons to speak. Recognizing Jesus 
 as the Chiist, the demons cried out, 
 " Thou art tlie Son of God ;" but Jesus 
 rebuked them and suffered them not to 
 speak, Luke 4 : 41. Demons were not 
 to be his messengers to proclaim his 
 Messiahship. 
 
 ;i5-.39. Jesus in retirement at 
 PRAYER. Sought out by his disciples, 
 he goes upon his first general. 
 PREACHING TOUR throughout Galilee. 
 Matt. 4 : 23-25 ; Luke 4 : 43-44. The 
 retirement of Jesus for prayer is re- 
 corded more fully by Mark than by 
 Luke, but omitted by Matthew who, 
 however, rehites most fully tlie first 
 preaching tour throughout GalQee. 
 
 3.5. In the morning, etc. This 
 note of time shows that it was the day 
 following the cure of Peter's wife's 
 motlier, vers. 30-32. Literally, very 
 early, by iiiy/it, risiitg he wctit out. The 
 meaning is that it was the early break 
 of day, when on account of tlie pre- 
 l)onderating darkness it could be called 
 night. Luke (4 : 42) says, Wfioi it was 
 (lay, regarding the day as beginning 
 with its early dawn. He went out. 
 Of the liouse of Peter, ver. 29 ; and 
 of Capernaum, ver. 21. A solitary 
 place. A (lenert, uninliabited and un- 
 frequented place near Cai)ernaum. 
 Compare ver. 4.5. Prayed. Thus 
 Jesus prepared h>r the duties of the 
 
 daj' by devotiog part of the night to 
 secret prayer. Luke 6 : 12. 
 
 36. They that were with him. 
 Andrew, James, and John, and possibly 
 others, ver. 29. Followed after. 
 Followed eagerly after, in order to 
 find him. They were in earnest and 
 possibly impatient. Pursued him 
 earnestly. 
 
 37. When they had found him. 
 After looking after or searching for 
 him. All men seek for thee. For 
 is superfluous. The reason given why 
 he should not continue in solitude, but 
 return and gratify the desires of the 
 multitude in healing their diseases, 
 ver. 32. According to Luke 4 : 42 the 
 people detained him so that he should 
 not depart from them. 
 
 38. The rc]ily of Jesus shows that he 
 had other work to do, and that the people 
 and even his disciples understood not 
 the object of his mission. Let us go. 
 According to the most ancient manu- 
 scripts. Let i(s c/o el.seivhere. This he 
 spoke to his disciples. The next 
 tOAvns. The adjacent towns. These 
 were literally village-cities, large villages 
 or towns like cities, but without walls. 
 Preach there also. Not merely at 
 Capernaum, but in other cities also, 
 Luke 4 ; 42. Therefore came I 
 forth. Not fi'om Capernaum, but from 
 his Father, John l(i : 28. His mission 
 wasto preach the gospel, Luke4: 18-21. 
 This the i)eoi)le failed to luiderstand. 
 
 39. Preached, etc. llf was preach- 
 ing, etc. lie continued i)reachiug in 
 tlieir synagogues, going throughout all 
 
A.D. 28. 
 
 MARK I. 
 
 41 
 
 40 ' And there came a leper to him, l>eseeching him, ' If. di. ^^^ J^^ 
 
 Lk. 5. 12-14. 
 
 and kneeling down to him, and saying unto him, If 
 
 Galilee. Tliis must be the first general 
 preaehing tour throughout Galilee re- 
 corded in Matt. 4 : 2'6-2b, sinee accord- 
 ing to the first two evangelists, it 
 oeeurrcd not long after the calling of 
 the four disciples, Matt. 4 : 18 and 
 Mark 1 : 1<5. We cannot sup(K)se two 
 such extensive tours throughout (ialilee 
 in course of a few weeks. All Gali- 
 lee. Into every part of the i)rovinee, 
 whieJi was very populous and contain- 
 ing many town< and villages. Sec on 
 ver. 9. Cast out devils. He con- 
 firniexl and atte^ted his preaching b^' 
 his miracles, chief among which was 
 his easting out demons. Thus he 
 specially showed his opposition to the 
 kingdom of darkness. 
 
 40-1.'). He.vlino of a leper. Matt. 
 8:2-4; Luke o : 12-14. Having par- 
 ticularly related the healing of the 
 demoniac, .Mark now relates with equal 
 minuteness thb cleansing of a leper ; 
 the former more closely connected 
 with soul luicleanness, the latter with 
 bodily imi)urity. .Mark's account enters 
 most into detail. 
 
 40. And there came. While he 
 was in one of the cities of Galilee 
 (Luke •") : 12), but what city the evangel- 
 ists do not tell us. Matthew plainlj" 
 ti.xes the miracle immediately after the 
 Bermon on the mount, when Jesus de- 
 scended from the mountain. Some 
 suppose it to have been wrought at 
 Capernaum. But probably not ; for 
 Jesus was ])reaching " throughout all 
 Galilee" (vers. oU ; .Slatt. 4 : 23), com- 
 mencing from Capernaum (vers. 21 : 
 3.5-8'.» ; ' Luke 4 : 31, 44), and the 
 leper was healed, according to Luke, 
 " in one of the cities" of Galilee. Luke 
 would hardly hav(; siK)ken thus indefi- 
 nitely of Capernaum. 
 
 A leper. Lcjji-osy was a most 
 fearful and foul skin-disease, and in 
 its worse form was the most terrible 
 of all diseases, and absolutelj' incur- 
 able. See Lev. chs. i;>, 14 ; where it 
 is described with certain enactments. 
 It probably began internally, after 
 which it showed itself in swellings, 
 scabs, bright spots, or slight reddish 
 eruptions, grouped in circles, covered 
 with a shiiiy scale or scab. The dis- 
 ease was not contagious, tliough it 
 (if I (Ml l)ecame hereditary for genera- 
 
 tions. Its progress was not generally 
 rapid. A leper from birth sometimes 
 liveil as many as fifty years ; while 
 those afterward infected, sometimes 
 as many as twenty. It was sometimes 
 sent as a special judgment for sin, and 
 hence was called a pUtyne or stroke, 
 Num. 12 : 10 ; 2 Kings 5 : 27 ; 3 Chrou. 
 20 : 20. 
 
 Whether this disease is identical with 
 modern leprosy has been much disput- 
 ed. The latest testimonies favor the 
 belief that, under certain forms, it con- 
 tinues to j)revail. Dr. Thomson (T/te 
 Laud and the L\ok, Vol. II., p. .51(>-!j20) 
 speaks of it as existing in the East. 
 lie saw a number near Jerusalem. 
 "They held up toward me their hand- 
 less arms, unearthly sounds gurgled 
 through their throats without palates, — 
 in a word, I was horrified. ... I sub- 
 sequently visited their habitation, . . . 
 and have made many inquiries into 
 their history. . . . New-born babes of 
 leprous parents are often as pretty and 
 as healthy in ai)pearance as any ; but 
 by-and-by its presence and workings 
 become visible in some of the signs 
 described in the 13th chapter of Leviti- 
 cus. The scab comes on by degrees 
 in different parts of the body ; the hair 
 falls from the head and eyebrows ; the 
 nails loosen, decay, and drop off ; joint 
 after joint of the fingers and toes shrink 
 up, and slowly fall away." Thus 
 slowly the victim dies, and no power 
 of medicine is able to stay the disease 
 or nutigate its tortures. 
 
 Leprosy is a striking emblem of sin 
 and its elfcets. It was indeed regarded 
 as a livingdeath (Joseph. Aidi'j.lll. 11, 
 3). The lei)er was unclean ; he was to 
 rend his garments, let his hair hang 
 disheveled, wear garments of mourn- 
 ing as for the dead, and livi' in exclu- 
 sion outside the camp or city. Neither 
 Miriam, the sister of Moses, nor King 
 L'zziah, was exemj)ted from this reg- 
 idation. Num. 12 : 15 ; 2 Chron. 20 : 21. 
 Not only was he to be excluded from 
 society, while diseased, as if in effect 
 dead ; but if cleansed, he was to be 
 cleansed by the same means, as by 
 uncleainiess throuirh touching or han- 
 dling the dead. Num. I'.i : i:>-20; Lev. 
 14 : 4-7. Thus sin affects the soul, 
 rendciing it unclean, separating it from 
 
43 
 
 MARK I. 
 
 A.D. 28. 
 
 " eh. 9. 23 ; Mt. 9. 
 28, 29. 
 2Ki. 5. 11. 
 
 41 thou wilt, " thou canst make me clean. And Jesus, 
 moved with compassion, ^put forth his hand, and .^ki a n 
 "touched him, and saith unto him, ^I will; be thou ^Le. 13.44^ 
 
 42 clean. And as soon as he had spoken, y immediately ypg*^"^' 9 
 the leprosy de])arted from him, and he was cleansed. 
 
 43 And he straitly charged liim, and forthwith sent 
 
 44 him away ; and saith unto him, ^ See thou say nothing 
 
 ch. 5. 43 ; Mt 
 4 ; 9. 30. 
 
 God, producing spiritual death, unfit- 
 ting It forever for heaven and the 
 company of the holy, and insuring its 
 eternal banishment, as polluted and 
 abominable. Some, as they look on 
 infancy, reject with horror the thought 
 that sin exists within. But so might 
 any one say, Avho looked ujjon the 
 beautiful babe in the arms of a leprous 
 mother. But time brings forth the fear- 
 ful malady. And so the leprosy of sin 
 manifests itself in every human char- 
 acter as it comes forth from infancy. 
 
 In the present instance it was an 
 aggravated case of the disease, for 
 Luke says, "a man full of leprosy;" 
 it covered his whole body from head to 
 foot. 
 
 Beseeching him and kneeling 
 down to him. ' The leper came to 
 Jesus with the most earnest and humble 
 entreaty, and in his respect and rever- 
 ence fell upon his face, Luke .5 : 12. 
 If thou wilt, thou canst. If thou 
 art willing thou art able. The leper 
 had faith in the miraculous power of 
 Jesus, but liad a doubt about his will- 
 higness to exercise it on such an object 
 as he, on one so unclean. He deter- 
 mined to press his case earnestly, and 
 leave it on the will of Jesus alone, Jf 
 t/ioii wilt. Make me clean. Cleanse 
 me, heal my leprosy, and thus remove 
 my uncleanness. 
 
 4L Moved Avith compassion. 
 Mark alone describes the Savior's fril- 
 i)i(js of pity upon seeing and hearing 
 the leper. Jesus showed liis willing- 
 ness by stretching forth his hand, aiid 
 contrary to Jewish law, toiu-hhi;/ him. 
 But Christ was himself the lawgiver 
 and the fulfiller of the law. As it was 
 in harmony with the law of the Sabbath 
 to do good and save life, so was it 
 with the law of Icjirosy to remove the 
 disease and the defilement. Jesus was 
 also purity itself. He purified, but 
 contracted no uncleanness. Before his 
 power, as symbolized by stretching 
 forth his hand and touching him, the 
 leprosy fled and the leper was cleansed. 
 
 I wiH; be thou clean. Language 
 beautifully and strikingly correspond- 
 ing to that of the leper. Jesus grants 
 a full and jjcrfect answer to his re- 
 quest. 
 
 42. And as soon as he had 
 spoken, omitted by the best text. Im - 
 mediately^ A favorite word of ^lark. 
 The leprosy, tiie cause of his defilement, 
 went from him, and as a consequence he 
 was cleansed. So Jesus cleanses the 
 sinner by healing the seat of disease. 
 
 4:!. Straitly charged him. Stern- 
 \y charged him. The original expresses 
 strong and earnest emotion, amounting 
 even to sternness, and is quite the op- 
 posite of that translated " moved with 
 compassion" in ver. 41. He gave him a 
 strict prohibition, as if on pain of his 
 displeasure. Sent him a^vay. The 
 verb in the original is the same as that 
 translated driveth in verse \2. He xent 
 him foHIt or away from the city, house, 
 or place where thej' M'ere at that time. 
 The reason will apjjcar in the next 
 verse. 
 
 44. Say nothing to any man. 
 Jesus frequently gave this prohibition, 
 eh. .5 : 4o ; 7 : 3(5. His reasons were 
 various according to circumstances. 
 As a general principle it accorded with 
 his modest and unostentatious bearing, 
 and with the peaeefulness and spiritu- 
 ality of his kingdom (Matt. 13 : 1(5-20), 
 which came not with observation, Luke 
 17 : 20. Sometimes he would repress, 
 rather than encourage the excitement 
 of the people, who beset him in such 
 crowds'as greatly to trouble him (ch. 
 o : 9, 20), and to make him a temporal 
 king, John (3 : 1-5. At other times he 
 doubtless had the good of the persons 
 healed si)ecially in view. In this in- 
 stance the prohibition was temporary", 
 only binding till he should go and show 
 himself to the prie-st. He would have 
 him remain silent so as to promj)tly 
 obey this requirement of the Mosaic 
 law. He would not arouse undue ex- 
 citement (see next verse) ; nor would 
 he exj)ose himself or the healed leper 
 
A.D. 28. 
 
 MARK I. 
 
 43 
 
 to any man : but go thy way, sliow tliyself to the 
 
 priest, ami offer for tliy cleansing those things 
 
 * which Moses commanded, for a testimony unto 
 
 45 them. •* But lie went out, and began to ])ublish it 
 
 much, and to blaze abroad the matter, insomuch \> Lk. s'.ls 
 that Jesus could no more openly enter into the city; 
 but was without in desert places : ' and they came to ' ch, 2. 13. 
 Jiirn from every quarter. 
 
 Le. 13. 2, etc. ; 
 14. 2, etc. ; Mt. 5. 
 17 : Lk. 5. 14. 
 
 to the charge of vlolatiiij? the law. 
 Possibly he would have him appear 
 before the priest before any prejudi- 
 cial report of his cure reached him, 
 which should prevent liim acknowled,!^- 
 iiiij the cure. 
 
 Show thyself to the priest. At 
 Jerusalem. Possibly the leper, tinding 
 liimself cleansed, was disposed to re- 
 main among his relatives ; but Jesus 
 with great earnestness and in an au- 
 thoritative manner sends him at once 
 to Jerusalem in obedience to the re- 
 quirement of the law. Offer for thy 
 cleansing. Offer because of thy 
 cleansing, which woidd be first recog- 
 nized by the prie-t. There were two 
 stages in the ceremonial of purification 
 of the leper, Lev. 14 : l-o2. The puri- 
 fying ceremonies and offerings were 
 united with confessions of >iii and pol- 
 lution, and witli grateful acknowledg- 
 ment of God's mercy. As the leprosy 
 was a striking type of sin, so these 
 ceremonies were tyincal of the forgive- 
 ness of sin and justification through 
 the blood of Christ and of the anoint- 
 ing of the Holy Spirit for sanctiflcation, 
 lleb. 10: 'Z\rZ-Z\ 1 John 2 : 20. A 
 testimony unto tlieni. To the peo- 
 ple that he was cured, and that he 
 might safely be re-admitted into so- 
 ciety. He had been j)ronounced un- 
 clean by the priest, wlio alone could 
 ]>r(>nouuce him clean and re-admit him 
 into the congregation. 
 
 45. Tlie tlioiiglitless disobedience of 
 the leper and the iiicnnvenience caused 
 tlierelt\- to Jesus. 'Went out. From 
 the presence of Je.~us. The miracle 
 may have been ]K'rformed in some 
 house. Began to publish. He at 
 once began to lieraKl his cure. He did 
 not realize the iini)ortanec of keejiing 
 silence ami ol)eyiiig Jesus. He gives 
 vent to his joy, forgetful that even the 
 expression of this should be rei^ulatcd 
 by the word of Jesus. Blaze abroad 
 the matter. Rather, spread abroad the 
 
 irport, circulate the report of what 
 Jesus had done. No more. Rather, 
 Xo I<»i(/cr. The city ; a rili/, any city. 
 He could nolonger openly enter any 
 city, because it had become known that 
 he had touched a leper, and he was thus 
 unclean, according to the law, for a sea- 
 son. The crowds of people thus gath- 
 ered together, and the consequent ex- 
 citement, would also prematurely make 
 him notorious, and attract the suspi- 
 cious notice of the authorities. The 
 words could not are used in a moral 
 sense, denoting not natural inability, 
 luit the indisjjosition of meeting the 
 dilhciilties iu his way, and of having 
 his own jilans defeated. Desret 
 places; uninhabited, imfrecpiented 
 places. From evrey quarter. From 
 all jjlaces around about. They souglit 
 him out, notwithstaudiug his seclu- 
 sion. 
 
 Remarks. 
 
 1. Jesus is divine, vcr. 1 ; John .5 : 18; 
 Rom. «: .5; Phil. 2:6: Isa. 9: 6. 
 
 2. The new dis]iensatlon l)egan with 
 the iireaehing and bai)tism of Jolin, and 
 in fullillment of prophecy, vers. 1-3; 
 .Matt. 11: 12, 13; John .5: 3.5. 40. 
 
 3. A preparation is needed for the re- 
 cei)tion of spiritual blessings, ver. 3 ; 
 James 4: 8-10; Amos 4 : 13. 
 
 4. John " prepared the way of the 
 Lord " l)y the severity of his manners 
 and doctrines ; so the terrors of the 
 law prepare the soul through tlie con- 
 victing spirit for the reception of Jesus, 
 vers. 3, 6; Gal. 3 : 24; 2 Cor. 5 : IL 
 
 5. True repentance is attende<l with 
 forgiveness of sins and reformation of 
 life. It is in vain to jirofess repentance 
 or to be baptized witiiout a change of 
 hi art and life, ver. 4; Matt. 3:8, 9; 
 7 : 10, 20; Acts 20 : 20. 
 
 0. How little deiiendence can be 
 placed on " popularity." What crowds 
 came to John's preacliing and baptism, 
 
44 
 
 MARK I. 
 
 A.D. 28. 
 
 yet how few were really converted, 
 ver. 5 ; Mutt. 11 : 16-18 : John 5 : 35. 
 
 7. We should ever exalt Christ wheth- 
 er we ]neach, teach or converse, ver. 7; 
 Acts 5 : 42 ; 2 Cor. 4 : 5. 
 
 8. Christ is the dispenser of the Spi- 
 rit, and of spiritual gifts, ver. 8 ; John 
 16 : 7 ; Rom. 8 : 9. 
 
 9. If Jesus went such a distance to be 
 baptized, and if it became him to fulfill 
 all rigliteousness, it sui'cly becomes his 
 followers to wallc in his ordinances and 
 obey all his commandments, ver. 9 ; 
 Matt. 3 : 15 ; John 14 : 15 ; Acts 3 : 38; 
 1 Pet. 2 : 21. 
 
 10. We sliould honor that ordinance 
 which received the sanction of the Tri- 
 une God, vers. 9-11. 
 
 11. Christ has obtained complete ac- 
 ceptance of the Father. Heaven is 
 opened to us by the Son, ver. 10 ; John 
 1 : 51 ; 3 : 15 ; 14 : 6. 
 
 13. We should cheerfully follow the 
 leadings of tlie Spirit, though it be in 
 temptation and trial. Under his influ- 
 ence nothing need to be feared from the 
 tempter, ver. 12 : 1 Cor. 10 : 13 ; James 
 4:7. 
 
 13. As Chi'ist's temptation followed 
 his baptism, so great spiritual enjoy- 
 ments are followed by great trials. 
 Young Christians sliould csiiecially ex- 
 pect temptation, ver.l2; 2 Cor. 12 : 7 ; 
 1 Jolm 2 : 14. 
 
 14. We need the Spirit in retirement 
 and solitude, since tiiey are often the 
 ])hiee and occasion of temptation, ver. 
 13 ; Ps. 36 : 4 ; Prov. 9 : 17 : Matt. 6:6; 
 Epli. 5 : 12. 
 
 15. Ang<;ls are interested spectators of 
 our temptations and sorrows, ver. 13 ; 
 Heb. 1 : 14. 
 
 16. Temptations should result in our 
 good, and help tit us for the duties of 
 life, ver. 13; James 1 : 2, 3, 12 ; 1 Pet. 
 1 : 6, 7. 
 
 17. Repentance and faith are funda- 
 mental subjects in all gospel iireaching, 
 vers. 14, 15; Acts 20 :'21. 
 
 18. True rupentancc s])rings from a 
 sense of the mercy of (jod in Christ. 
 Both John and Jesus preached repent- 
 ance; for the liingdom of heaven is at 
 liand, ver. 15 ; Matt. 3:2; Acts 5 : 31 ; 
 Rom. 2 : 4. 
 
 19. lmi)rove every opportunity of re- 
 commending Jesus and in vitiuii" souls to 
 liim, vers. 16-20; John 1:36,39,41, 
 43, 45. 
 
 20. God builds up his kingdom by 
 weak instrumentalities, and tluis shows 
 
 forth his glory, vers. 16, 19 ; Zcch. 4:6; 
 1 Cor. 1 : 2(), 27. 
 
 21. Ministers should never lose sight 
 of the fact that they are called to l)e 
 lisheis of men, ver. 17 ; 1 Cor. 9 : 22 ; 2 
 Cor. 12 : 14 ; 1 Tim. 4 : 16. - 
 
 22. Follow Jesus at any cost ; prompt 
 obedience is especially pleasing to him, 
 vers. 18, 20 ; Luke 9 : 57-62. 
 
 23. The public services of God's 
 house should not be neglected, ver. 21 ; 
 Heb. 10 : 25. 
 
 24. The true Christian teacher comes 
 with the authority of God and truth, ver. 
 22 ; 2 Cor. 5 : 20. 
 
 25. A mere intellectual knowledge of 
 Christ is useless. The unclean spi- 
 lit knew Jesus ; devils believe and 
 tremble ; they know him as a conqueror, 
 but not as a Savior, vers. 23, 24; James 
 2: 19. 
 
 26. " Christ scorns the testimony of 
 the demons and obtains the i)raise of 
 the people." — L.vnge. Vers. 25-28, 34. 
 
 27. Mark, who especially presents 
 Christ as the Son of God, fittingly re- 
 cords the casting out of the unclean 
 spirit first among the Savior's mira- 
 cles, vers. 25, 26, 1. 
 
 28. Christ's victory over devils fore- 
 shadows his complete victory over the 
 kingdom of darkness, vers. 26, 27 ; 
 1 John 3 : 8. 
 
 29. The displays of Christ's power 
 often produce wonder only, Avithout 
 saving faith, vers. 27, 28; Matt. 9 : 33; 
 12 : ;i3 ; Acts 13 : 41. 
 
 30. Tlie compulsory celibacy of the 
 clergy is contrary to Scripture, ver. 30; 
 1 Cor. 9 : 5 ; 1 Tim. 3:2; Heb. 13 : 4. 
 
 31. Christ should be our first resort 
 in times of trouble, ver. 30 ; Gen. 
 32 : 11 ; 2 Kinus 19 : 19; Mati. 14 : 12; 
 John 11 : 2 ; Phil. 4:6; James 5 : 14, 
 15; 1 Pet. 5 : 7. 
 
 32. Christ's cures are the most com- 
 plete. He gives spiritual life and 
 strength as well as the forgiveness of 
 sins, ver. 31 ; John 1 : 12 ; 3 : 15. 
 
 33. "The love of Jesus is never 
 weary."— QuESNEL. Vers. 3:3-34; Ps. 
 7S : 38 ; 86 : 15 ; Isa. 40 : 28 ; Malt. 
 15 : 32. 
 
 34. Early rising and secret prayer 
 are in unison, and will contril)ute to 
 the health of both body and soul, ver. 
 35 ; Ps. 5:3; Matt. 6:6; Luke 6:12; 
 9 : 28. 
 
 35. Go where Jesus is, and seelc a 
 blessing on yourselves and others, vers. 
 36, 37. ' 
 
A.D. 28. 
 
 MARK II. 
 
 45 
 
 Jesus heals a paralytic at Capernaum. 
 
 1 AND ajjain <* he entered into Capernaum after some '' Mt, 9. l ; Lk. 5. 
 days. And it was noised that he was in tlic house ; 
 
 2 and straightway many were gatliered togetlier, inso- 
 much that there was no room to receive them., no, not 
 so much as about the door ; and * he preached the 
 word unto them. 
 
 3 'And they come unto liim, bringing one sick of 
 
 Ps. 40. 9. 
 
 Mt. 
 
 18. 
 
 Lk. 5. 
 
 30. Every Cliristian, like Jcsiis, 
 (ihould seek to fullill his mission, vcr. 
 m ■ John 9:4; Mutt. 5 : 16-16 ; ^5 : 19 
 -30. 
 
 37. Lci)rosy is :i strikinj? tvpe of sin; 
 vcr. 40 ; Nuiii. Vi : 10-l;i -,'2 Kinys 5:7; 
 Isa. 64 : 6. 
 
 38. In the leper we have an illustra- 
 tion of the sinner scekinj^ Jesus and 
 saved by him. He felt his disease ; f/e- 
 ■y III i ird iif human help; exercised /'((Y/* 
 in tlie ])o\V('r of Jesus ; and Kiibniitted 
 to tlic will of Jesus, and was healed, 
 \ ers. 40, 41 ; Luke 1.5 : lS-21. 
 
 3'.(. Je>us is a wonderful and almighty 
 Savior, vers. 41, 42; Isa. 9:6; Ueb. 
 7 : 25. 
 
 40, There is a time t(i be silent in rc- 
 j;:ii-d to Christ, as well as a time to 
 ^peak iif iiim, vers. 43, 44 ; Eccle. 3:7; 
 10 : 10; MatL 7:6; Horn. 10 : 2. 
 
 CHAPTER II. 
 
 In the iirecedinij chajitcr Mark c;raph- 
 icaliy iiictures tiie popularity of Christ's 
 ministry in (ialilee, and the entluisiasm 
 of the ])eople excited by his miracles 
 and teaehinii". It was now al)out three 
 months since he lirst bey;an liis minis- 
 tiy in (ialilee, and about lifleen months 
 ^ince Ills baptism. See note on ch. 
 1 : 14, 15. 
 
 In tills chapter Mark traces the 
 yrowth of the oi)position which speed- 
 ily arose : lirst, because he claimed 
 )>()wer to lorijivc sins; then, because of 
 ids eatiuix and associatiuij with pulili- 
 eans and sinners; aijain, because of neu;- 
 lectiUL!; to fast; and further, because of 
 su])posed violation of the Sabbath, one 
 instance of which is recorded in the 
 closiui:; verses of this cliai>ter, and 
 another in the opening verses of the 
 next. 
 
 1-12. He.'VLTNg of a p.vralytic at 
 Capeunaim. Matt. 9:2-8; Luke 5 : 17 
 -25. Mark is the most minute and 
 .j;raphic ; Matthew the most concise. 
 
 1. Asrain he entered into Caper- 
 naum. This was his return from his 
 tirst missionary tour throu<:;hout (iali- 
 lee. See notes on ch. 1 : 39, 40. On 
 (MpcriKiian, see on ch. 1 : 21. It was 
 the center of his operations to which 
 he often returned from his missionary 
 labors. After some days. Literally 
 after dajjs, a brief expression in the 
 original very nearly e(iniva!ent to our 
 expression, after xwiie da ijs. A few days, 
 or several days, had probably clai)sed 
 since the healing of the leper, eh. 1 : 40 
 -45. 
 
 It was noised. Literally, it was 
 heard. Very prol)ably he returned 
 quietly to Capernaum, without the 
 i)oo])le knowing it, ch. 1 : 45. In the 
 noiise. That he is in the house. The 
 idea is, that he was come into the house 
 and was now there. It was doubtless 
 the house where he resided when in 
 Capernaum, Matt. 4 : 13. The words, 
 therefore, nuiy mean (with Alexan- 
 DEii), " It was heard that he had re- 
 turned home and was now there." His 
 mother and his brethren may have 
 resided there with him. 
 
 2. Many gathered tosiether. 
 Among them were Pharisees and doe- 
 ters or teachers of the law from the 
 towns of Galilee and Judac-a, and Jer- 
 usalem, Luke 5 ; 17. How great the 
 curiosity and the desire to see and hear 
 him is shown by the fact that straight- 
 way so many gathered together and 
 filled the house. Not so much as 
 about the door. The place at the 
 door. The porch or hall, leading 
 from the street to the open area annnnl 
 which the house was built, could in)t 
 contain tlieni ; nor yt't the hiuise itsi'lf. 
 
 Preached the word. Kather, spoke 
 the wont, of his kingdom, of the new 
 disiiensatiou. Luke (5 : 17) says, "He 
 was teaching." 
 
 3. One sick of the palsy. One 
 word in the original, which nuiy be 
 rendered a jjaralijtie, one palsied, hav- 
 
46 
 
 MARK II. 
 
 A.D. 28. 
 
 the palsy, which was borne of four. And when they 
 could not come uigli unto liini for tlie jjress, they un- 
 covered the roof wlu-re he was: and when they luvd 
 broken it up, they let down the bed wliereiu the 
 
 in^ lost the power of muscular motion. 
 Borne by four. Each holding a cor- 
 ner of the bed, ver. 4. An instance of 
 the preciseness and deliuiteness of 
 Mark. 
 
 4. They were unable to come nigh 
 on account of the multitude who filled 
 both the house and the doorway, ver. 
 2. Mark implies what Luke states, 
 "they went uijou the housetop," by 
 means of stairs or a ladder ; or very 
 likely, ascending the stairs within an 
 adjoining house, they pass from its roof 
 to that of the house where Jesus was. 
 " Stairs on the outside of houses are 
 almost unknown in Palestine at j)resent, 
 and would only expose the inmates to 
 violence and pillage." — Dr. Hackett, 
 Wm. Si)iit/i\s Didionanj, p. 1104, note. 
 Uncovered Ihe roof". Literally, 
 jmroujinf) the roof. They removed 
 that portion of it over Jesus. 
 
 trXCOVERING THE ROOF. 
 
 Roofs are commonly flat in the East. 
 Where he was. Some suppose it an 
 open court, around which an Eastern 
 house was built, in which case they 
 removed the bulwark or parapet which 
 was a safeguard against accident (Deut. 
 23 : 8) ; and a light thin covering whicli 
 projected beyond the para])et over 
 part of the central court. Others think 
 it was a room adjoining the court, and 
 
 being but a one-story house, the roof 
 was UMCovered. Others, regarding the 
 house as more than one story, suppose 
 an ujiper room, the largest room of 
 the house, where the Jewish rabbles 
 frequently taught, and the roof opened 
 for the bed. Had broken it up. 
 Literally, di(/(/iu(/ through, removing 
 the tiles and the earth or plaster 
 which composed the roof. The lan- 
 guage seems to imply that it was the 
 actual roof, and not the mere paraj)et 
 with a thin projection beyond. They 
 let down. They lower the bed by still 
 holding the four corners, or b^' means 
 of cords or ropes. Acts 27 : oO ; 2 Cor. 
 11 : 83. Bed. A light couch or mat- 
 tress, which could be easily carried, 
 possibly a mere blanket or quilt. 
 " Anciently, however, as at the present 
 time in the East, the common people 
 slept on a light mattress or blanket, 
 with a pillow, perhaps, but without 
 any other appendage. The term ' bed ' 
 has this meaning in various passages. 
 It was an article of this description 
 that the paralytic used whom the 
 Savior directed to ' rise, take up his 
 bed and walk' (Mark 2 : 9). It is cus- 
 tomary now for those who use such 
 l)allets to roll them up in the morning, 
 and lay them aside till they have oc- 
 casion to spread them out again for 
 the next night's repose." — Hackett, 
 1 1! Its. of Scrip., p. liy. 
 
 Dr. Thomson ( The Land and the Book, 
 vol. ii., p. (311.) illustrates from modern 
 Arab houses. He supposes those of 
 Caiiernaum to have been "like those 
 of modern villages in this same region, 
 low, irri/ tow, witli flat roofs, reached by 
 a staii'way from the yard or court. 
 Jesus probably stood in the open 
 leimn (or reception-room), and the 
 crowd were around him and in front of 
 him. Those who carried the paraly- 
 tic . . . ascended to the roof, removed 
 so much of it as was necessary, and 
 let down their patient through the 
 ajierture. The roof is only a few feet 
 high, and by stooping down and hold- 
 ing the corners of the couch— merely 
 a thickly-jjadded quilt, as at present 
 in this region — they could let down th« 
 
A.I). :28. 
 
 MARK II. 
 
 47 
 
 5 sick of the palsy lay. s When Jesus saw their faith, ' ^t- 8. 10, 
 he said unto the sick of the j^alsy, Son, " thy sins ' be 
 
 6 forgiven tliee. But tlicre were certain of tlie scriljcs 
 
 7 sitting tiiere, and reasoning in their hearts, Why 
 doth this man thus '' speak blaspiieniies ? ' who can 
 
 Ro. 
 
 ■> Joliu 5. 14 ; 
 
 5. 12; 0. aj. 
 i Lk. 5. 21 ; Ac. 
 
 13. 38, 39. 
 ^ John 10. 3.3-.3<). 
 ' Job 14. 4 ; Ps. S6. 
 
 sick man without any apparatus of 
 ropes or cords to assist tlicm. . . . 
 Tlie wliolo affair was tlie extempo- 
 raneous device of plain ]jeasants, ac- 
 cu.stomed to open tlicir roofs, and let 
 down grain, straw, and otlier articles, 
 as they still do in this country. . . . 
 I " I have often seen it done, and have 
 often done it myself to houses in Leb- 
 anon ; but there is always more dust 
 made than is agreeable. The materials 
 now employed arc beams about three 
 feet apart, across which short sticks are 
 arranged close together, and covered 
 with the thickly-matted thorii-bush call- 
 ed bcUan. Over this is spread a coat of 
 stiff mortar, and then comes the marl 
 or earth which makes the roof. Now 
 it is easy to remove any pnvt of this 
 without injuring the rest. No objec- 
 tion, therefore, woidd be made on this 
 score by the owners of the house. 
 They had merely to scrajjc back the 
 earth from a portion of the roof over 
 the lewaii, take up the thorns and short 
 sticks, and letdown the couch between 
 the beams at the very feet of Jesus. 
 The end achieved, thej' could speedily 
 restore the roof as it was before." 
 
 5. When Jesus saw their faith ; 
 liy what tlif}' dul. It is implied liy 
 wliat follows, that the palsied man also 
 exercised faith ; peiiiaps he directed tlu^ 
 men to do what they did. Son. Ra- 
 ther, child, a title of condescension and 
 kindness, and in this case exjiressive of 
 an endearing spiritual relation between 
 Jesus anil the sick man. 
 
 Thy sins be forgiven thee. It 
 seems tliat disease had awakened in 
 him a sense of guilt; possibly it had 
 come on him on accoiuitof some sinful 
 indulgence. Jesus, perceiving liis ]icni- 
 tenee and faith in him as the Messiah, 
 addressed tiist his spiritual nature, and 
 attended to the deeper and more dan- 
 gerous disease of sin. Thus he gave 
 ]ieace to the sick man's sonl, aiul taught 
 those who heard, that he came not to 
 remove the /c.s-.src fv'(7.s- only, but .fi'», the 
 root of all. It also cncourai;ed him 
 that his disease would in due time be 
 healed. In our Savior's miracles there 
 
 was doubtless a close connection be- 
 tween bodily and spiritual healing. 
 Thus the cleansed Samaritan "glorified 
 God " (Luke 17 : L5) ; the blind man 
 near Jericho, having received sight, 
 "followed Jesus, and gloritied God," 
 Luke 18 : 43. Compare John 5 : 14 ; 
 9 : 3.")-38. In James 5 : 14, 15, a close 
 relation is recognized between the rais- 
 ing of the sick and the forgiving his 
 sins. Jesus, however, did not adopt 
 the Jewish notion that every sufiering 
 was caused by some specific sin. Sucli 
 a notion he elsewhere coudemus, John 
 y : 3 ; Luke 13 : 2-5. 
 
 escribes. See on eh. 1 : 23. They 
 were from those who had come from 
 all parts of the country (Luke 5 : 17) ; 
 and were doubtless Pharisees, Luke 
 5 : 21. Certain of these expounders of 
 the law, and spiritual guides of the 
 people, were sitting there, possibly 
 in prominent seats (ch. 12 : 38, 39) and 
 near Jesus ; and were reasoning, de- 
 liberately considering and arguing in 
 their hearts (.Matthew says, said with- 
 in thcinsclm.'<), iniconscious that Jesus 
 perceived their thoughts. The reason 
 here appears why Jesus had made the 
 f(U'giveness of sins so prominent. He 
 knew the feeling it would arouse in the 
 hearts of the Pliarisees. It was in ac- 
 cordance with the divine plan, that they 
 should commence an op)iositiou which 
 should culminate in his death. It gave 
 him opportunity also to demonstrate to 
 both his enemies and friends his power 
 to forgive sins. 
 
 7. Why doth this man thns 
 speak blasphemies ? According to 
 tlie most ancient manuscripts and high- 
 est critical authorities this should read, 
 Why doth this man xjmik tlinx? He b!((s- 
 l)hemes. This and thus arc here used e<m- 
 teniptuously. This one, //;«.s- arrogantly 
 and irreverently. The word translatetl 
 blaspheme primarily signified to speak 
 evil, slander, revile; and in its scriptu- 
 ral application to (iod, to speak irreve- 
 rently, impiously to or of him, also to 
 arrog-ate to one's self what is the pre- 
 rogative of God. The latter is the 
 meaning here; for they add. Who can 
 
48 
 
 MARK II. 
 
 A.D. 28. 
 
 9 forgive sins but God only ? And immediately 
 "> when Jesus perceived in his spirit that they so 
 reasoned within themselves, he said unto them, Why 
 
 9 reason ye tJicse tilings in your hearts ? " Whether is 
 
 it easier to say to tlie sick of the palsy, Thy sins be 
 
 forgiven thee ; or to say, Arise, and take up thy bed, 
 
 10 and " walk ? But that ye may know that p the Son 
 
 p Is. 7. 14 ; 9. 6 ; Gal. 4. 4 ; PhU. 2. 7, 8. 
 
 5; 130.4; 18.43. 
 
 25; Dan. 9. 9. 
 "ch. 12. 15; Ps. 
 
 44. 21 ; 139. 2 ; 
 
 Lk. 6. 8; 9. 47; 
 
 11. 17 ; John 2. 
 
 25; 16. 19; Heb. 
 
 4. 13; Rev. 2. 2.3. 
 ' Mt. 9. 5. 
 'Is. 35.5,6; John 
 
 5.8. 
 
 forgive sins but God only? Tliey 
 justly heUl that it was God's preroga- 
 tive to forgive sins ; but tliey failed to 
 Bce the manifestations of divinity in 
 Christ iu his wonderful works and 
 teaching. 
 
 8. immediately, when Jesus 
 perceived. Je.sw.s imiiinliatel>/ kuoiv- 
 ing or 2}ei'<^'<^i"i»(/- Tlie knowledge was 
 intuitive ; the perception instantaneous. 
 In his spirit. As the God-man, by 
 liis own omniscient and divine Spirit. 
 Thus he diirered from prophets who 
 knew, not from their own spirit, but 
 from the Spirit of God. Here was 
 proof at once that he was Divine, and 
 could forgive sins. " To me it appears 
 manifest, that the intention of the sa- 
 cred wiiter was to signify that our 
 Lord, in this case, did not, as others, 
 deiivc his knowledge from the ordinary 
 and outward methods of discovery, 
 which are open to all men, but from 
 peculiar powers he possessed, independ- 
 ently of everything external. . . . 
 This is a branch of knowledge which 
 was peculiar to the Son of God, whose 
 special prerogative it was, not to need 
 that any should testify concerning man 
 unto him, as of himself he knew what 
 was in man. John 2 : 2.5." 
 
 Why reason ye these things. 
 The wfuj is opposed to their tvhy in 
 ver. 7; both imply censure. They ask, 
 Wh?/ cloth (his tiiaii, etc. ? He asks, 
 W/iy reason ye these things, etc. ? or ac- 
 cording to Matthew, " Wherefore think 
 ye evil in your hearts?" The evil was 
 in them and not in him ; the evil was 
 in attributing blasphemy to him whose 
 miraculous power showed the justice of 
 liis claim ; or deeper still, in their cavil- 
 ing and darkened spirits which appre- 
 licnded neither his person nor doc- 
 trine. 
 
 9. Whether is it easier. IMiich 
 is easier. Notice that Jl'sus does not 
 ask which is easier to do ; but wliich is 
 pasier to sat, etc. To these fault-lhid- 
 
 ing scribes, it would seem easier to pro- 
 nounce a man's sins forgiven, than to 
 pronounce a palsied man well ; for they 
 could see the latter, but not the former. 
 And if there was imposture it would 
 therefore be easier to prove it in respect 
 to that which was physical and seen, 
 than in respect to that which was spir- 
 itual and unseen. 
 
 10. Jesus proposes to give them evi- 
 dence adapted to their physical and 
 Morldly conceptions. To perform a 
 miracle is as really the work of God as 
 to forgive sins. And Jesus proposes to 
 do the former in proof of his power to 
 do the latter. That ye may know. 
 Here do we see the wisdom of Jesus in 
 first pronoimcing the man's sins for- 
 given, and then giving an external 
 proof of his power, thus putting an end 
 to their caviling by the miracle that 
 follows. 
 
 The Son of man. A favorite name 
 with Jesus, and yet, with the excep- 
 tion of the expression of the martyr 
 Stephen, who beheld his glorified hu- 
 manity at the right hand of God 
 (Acts 7 : 56), the name is never ap- 
 plied to him but by himself. It is 
 never applied to any one but Christ in 
 the New Testament. In the first three 
 Gospels, where the external life of 
 Jesus is narrated and his human na- 
 ture brought out prominently, he more 
 frequently calls himself "the Son of 
 man ;" but in the fourth Gospel, where 
 his imierlife and divine being are spe- 
 cially brought to view, he styles himself 
 more frequently "the Son of God," or 
 simply "the Son." Daniel (7 : lo), in 
 foretelling Christ's coming with the 
 clouds of heaven, implies that, not- 
 withstanding his exaltation and glory, 
 he would eonie in the form and like- 
 ness of men ; for he says that he saw 
 "one like the Son of man." See, also, 
 Kev. 1 : 18 ; 14 : 14. It was a title of 
 humiliation, though an honor to our 
 race. Jesus applied it pre-eniiuently to 
 
A.D. 28. 
 
 MARK U. 
 
 49 
 
 of man ihath power on earth to forgive sins, (he ' *^'*^oV^ •. ^'^- '• 
 
 11 saith to the sick of the palsy,) I say unto thee. Arise, tsfij a" ac/s.' 
 and take up thy bed, and go thy way into thine 3i '; Coi. 3. 13. 
 
 12 house. And immediately he arose, took up the bed, ' aj'' 7^16 • 'n^'il' 
 and went forth before them all ; insomuch that they ac. 4. 21.' 
 were all "^ amazed, and gloritied God, saying, '^We 'Jolm7. 31. 
 never saw it on this fashion. 
 
 The call of Matthew, and the feast at his hause; discourse 
 concei-ning fasting. 
 
 13 ^ AISTD he went forth again by the sea side ; and all » Mt. 9. 5. 
 tlie multitude resorted unto him, and he taught 
 
 them. 
 
 14 "And as he passed by, he saw Levi the son of "li'oa' ^' ^^'- ^ 
 
 himself a.s the Messiah, "as God mani- 
 fested in tlie flesh," indicating, not- 
 witlistandiiig his divinity, his (rue hn- 
 iiKtiiili/ and his oneness with the human 
 race. The Jews nightly undei-stood it to 
 mean the Messiali (John V.i : :S4), though 
 tiiey did not enter into tlie fulhiess of 
 its meaning. lie was tlie Son of Man 
 in the highest sense (Ps. S : 'Sii ; Heb. 
 2 : t>-y), possessed of all the attributes 
 and charactei-isties of our common hu- 
 manity, a perfect and model nuiB, the 
 representative of the race, the second 
 Adam from heaven, 1 Cor. 1.") : 45, 47. 
 
 Ilath power. Not delegated jxiiucr 
 or niit/iurili/, but his own as the Mes- 
 siah, the Ood-man. The scribes rightly 
 understood Jesus as acting by his own 
 authority, and tliereby claiming divine 
 honors for himself, ver. 7. "A mere 
 declaratory absolution they could ut- 
 ter, too, and, no doubt, often did so, 
 but the very manner of our Lord must 
 have evinced that in forgiving, as in 
 teaching, he spoke with authority, and 
 not as the senbcs, ch. 1 : t3*2. "— Alexan- 
 OEK. On earth. Not only in heaven, 
 but on earth ; where sins are committed 
 and forgiven. Jesus has all power in 
 heaven and on earth, ch. :2S : IS. 
 
 11. I say unto thee, Arise, etc. 
 Jesus wrought the miracle by his own 
 divine power. Of his first miracle 
 John (2 : 11) says, he "manifested 
 forth liis glory," John 1 : 14. The 
 apostles often wrought miracles in his 
 name, Acts 3:6; 19 : KJ. It is never 
 said of the miracles of Jesus, as of those 
 of Paul, "(iod wrought special mira- 
 cles by the hands of Paul." It was 
 (iod, in him, manifesting liis gluiy, and 
 
 henee a proof that he could forgive 
 sins. 
 
 12. And immediately he arose* 
 took, etc. Kather, according to the 
 highest critical authorities, And M 
 arose, and immediatehj taking np, etc. 
 All eyes were fixed on the paralytic, 
 anxiously awaiting the result. He not 
 only rises, but shows that he is fully 
 restored by immediately taking up his 
 couch and going out ojienly, before 
 them all. They were all amazed, 
 astonished, filled with wonder, and 
 glorified God, made him glorious by 
 grateful and adoring praise. Tliere 
 was a general ascription of praise from 
 the nudtitnde (Matt. 9 : S), the scribes 
 being confounded by the miraculous 
 proof of Chri>it's jwwer to forgive sins. 
 On this fashion. We never saw it 
 t/inx. A palsied man thus healed and 
 sins thus forgiven ! Such power they 
 had never seen displayed before. 
 
 1:^-22. TuE CABLING OF Matthew, 
 
 AND THE FEAST AT HIS HOUSE. Eating 
 
 with publicans and sinners. Discourse 
 on fasting. Matt. 9 : t>-17; Luke 5 : 
 27-3t>. A second ground of Pharisaical 
 opposition to Jesus is here presented 
 ill the narrative. 
 
 13. He went forth asrain, from 
 Cajwrnaum, ver. 1 ; ch. 1 : 1(5 ; Matt. 
 4 : 12, 18. By the seaside. Caper- 
 naum was thus near the shore, its sub- 
 urbs extending to the sea, where was 
 the custom-house. Mark alone tolls 
 us that the multitude resorted unto 
 Jesus, and he taught them. Jesus 
 often taught by the seaside. Luke 5 : 
 1 ; Mark 4 : 1. 
 
 14. As he passed by. As ho passed 
 
50 
 
 MARK II. 
 
 A.D. 28. 
 
 Alphseus sitting at the receipt of custom, and said 
 unto him, Follow me. And he arose and followed 
 him. 
 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 
 
 ' Mt. 9. 10 : Lk. 5. 
 29. 
 
 along in the way by the shore of the 
 lake. Levi, the son of Alpheus. 
 
 Called Levi also in Luke 5 : 27. But in 
 Matt. 9 : 9, we have Matthew. The 
 three nairatives clearly relate the same 
 circumstances, and point to Levi as 
 identical with Matthew. He probably 
 had two names, like Peter or Paul. 
 Mark and Luke probably designate 
 him by the name by which he was 
 commonly known before his conver- 
 sion. Mattliew probably speaks of him- 
 self as he was familiarly known as an 
 apostle ; and in ch. 10 : 8, he uses the 
 odious title, tlie publican, which neither 
 of the other evangelists apply to him. 
 Alpheus, the father of Levi, is to be 
 distinguished from Alpheus, the father 
 of James the Less, Matt. 10 : 3. In 
 the four apostolic catalogues (Matt. 
 10 : 3-4 ; Mark 3 : 16-19 ; Luke 6 : 14- 
 1(5 ; Acts 1 : 13) brothers are usually 
 mentioned in pairs, but Matthew and 
 James the Less are never placed thus 
 together. Alpheus was a common name 
 among the Jews. 
 
 Sitting. " The people of this coun- 
 try nit at all kinds of work. The car- 
 penter saws, planes, and hews with his 
 hand-adze, sitting on the ground, or 
 upon the plank he is planing. The 
 washerwoman sitn by the tub ; and, in a 
 word, no one stands where it is possible 
 to sit. Shopkeepers always sit ; and 
 Levi Hitting at the recei])t of custom is 
 the exact way to state the case."— Dr. 
 Thomson, The Land and the Book, vol. 
 i., p. 191. At the receipt of cus- 
 tom. The place of receiving custom, 
 which may have been a regular custom- 
 house, or a temporary ollice. The rev- 
 enues which Rome derived from con- 
 quered countries consisted chiefly of 
 tolls, tithes, harbor duties, tax on pub- 
 lic pasture-lands, and duties on mines 
 and salt-works. 
 
 Follow nie. And he arose, etc. 
 Or, And risini/ up, etc. The obedience 
 was immediate. Like Andrew and 
 Peter (ch. 1 : 16-20 ; John 1 : 40-42), 
 he had probably before this heard 
 Jesus and recognized him as the Mes- 
 
 siah. Like them, he may have been 
 among John's disciples, Luke 3 : 13, 
 13. Like them, he seems to be called, 
 not as a mere disciple, nor as an apostle 
 (for the apostles were not yet chosen, 
 ch. 3 : 13, 14 ; Luke 6 : 13), but as one 
 of his constant attendants, a preacher 
 of the good news, an evangelist. Like 
 them, he left all and followed him, Luke 
 5 : 28. 
 
 15. Mark proceeds to relate two con- 
 versations which occurred during a 
 feast at his house. This probably took 
 place soon after his call. Many sup- 
 pose that a considerable time inter- 
 vened. See author's Hakmony, note 
 on §§ 46, 47, 48. Sat at meat. Jie- 
 cliiied at table, according to the custom 
 of the time, on a coucii, resting on the 
 left aim. His house. Matthew's. 
 Luke (5 : 29) relates that Matthew made 
 him (Jesus) a great feast in his own 
 house. The guests consisted of publi- 
 cans, sinners, Jesus and his disciples. 
 " A great company," says Luke (5 : 29). 
 Matthew may have given this enter- 
 tainment to his late associates and ac- 
 quaintances, because he was leavhig 
 the business, and because he would give 
 them a special opportunity of seeing 
 and hearing Jesus. See last clause of 
 this verse. 
 
 Publicans. Tax-gatherers, or col- 
 lectors of revenues and taxes under the 
 Koman government. They consisted 
 of two classes. The first were Koman 
 knights, residing generally at Rome, 
 who levied the revenues of a large dis- 
 trict ; the second were subordinate col- 
 lectors, each of whom was req'uired to 
 pay a certain sum to his superior, with 
 the privilege of raising as much more 
 as he pleased for his own profit. This 
 led to extortion and oppression. The 
 latter class were the pul)licans of the 
 New Testament. Over this class were 
 ])laccd agents in the provinces who su- 
 l)erintended the actual business of col- 
 lecting the revenues. Such an one was 
 l)ior)ably Zaccheus, who is styled a 
 chief ]»d)lican, Luke 19:2. Publicans 
 were under the reproach of being will- 
 
A.D. 38. 
 
 :mark II. 
 
 51 
 
 16 were many, and they followed him. And when the 
 scribes and Pharisees saw liim eat with pul)licans 
 and sinners, they said unto his disciples, yllow is it 
 that he eateth and drinketh with publicans and sin- 
 
 17 nei-s ? When Jesus heard it, he saitli unto them, 
 * They that are whole have no need of the physician, 
 but tliey that are sick. I came not to call the 
 righteous, but sinners to repentance. 
 
 r Jit. 11. 19; Is. 05. 
 
 IMt. 9. 12. 13; 18. 
 11 ; Lk. 5. 31,32; 
 19. 10 ; 1 Tim. 1. 
 15. 
 
 ing tools of oppression, and instru- 
 ments of a Gentile or heathen power 
 and a foreign despotism. Hence the 
 very nanio was expressive of a depraved 
 and reckless character. They were 
 classed witli harlots (Matt. 21 : ol) and 
 •with the heathen, Matt. IS : 17. The 
 Jews engaged as publicans were prac- 
 tically excommunicated persons, and 
 excluded by their occupation from re- 
 spectable societ}', and naturally thrown 
 into that of wicked and disreputable 
 men. This explains the force of the 
 phrase so frecpiently used in the Gos- 
 pels, "publicans and sinners," com- 
 panions of the basest and most de- 
 praved. 
 
 There were many publicans and 
 they followed him, attending upon 
 his teaching, Luke 1-") : 1. Some may 
 have been disciples of John, Luke 7 : 
 29. The calling of Matthew also, doubt- 
 less had an iiiHuenee in leading his 
 companions and friends to attend tlie 
 Savior's ministry. 
 
 16. Scribes and Pharisees. Ra- 
 ther, according to the best text, the 
 ticrihes of the I'hurisees. On scribes, see 
 on oil. 1 : 22. The Phan'.sees were a re- 
 li'^iinis party, which originated about 
 one lumdred and tifty years before 
 (^hrist. Their name uwAUfi crjjdratisls ; 
 tlu'y separated themselves from Levit- 
 ie-.d and tnnlitiniKil impurity. To 
 j nil the Pharisaic association, one must 
 a.iree to set ai)art all the sacred tithes, 
 and refrain from eating anything that 
 had not been tithed, or about which 
 tliere was any doubt. As tithes were 
 resrarded as holy, so eating and en- 
 j')ying them were regarded as a dead- 
 ly sin. A PiuuMsei! nuist ascertain 
 whether the articles which lie pur- 
 chased had l)een duly tithed, and have 
 the same certainty in regard to the 
 fjod he ate, l)oth in his own liouse 
 and in the houses of otliers. As pub- 
 licans and sinners were not care- 
 ful about this, Pharisees would, of 
 
 course, not eat with them, for in so 
 doing it was assumed that they par- 
 took of food which had not been duly 
 tithed. Neither would they associate 
 with them, for, as excommunicated 
 persons, they regarded them as very 
 heathen. Matt. 18 : 17. It was also 
 bindin"; on them to observe strictly the 
 laws of purity, according to the Mosaic 
 ritual, and the traditions of the elders, 
 ]\Iark 7 : o. They held strictly to their 
 oral law, or traditions, attaching more 
 importance to them than even to their 
 written law. Matt. 15 : 1-6. They were 
 the formalists of their age and nation, 
 and were too often characterized for 
 their ostentation, self - righteousness, 
 and hypocrisy. They were the most 
 numerous sect among the Jews, and 
 had great influence with the people. 
 
 Saw him eat. We are nut to sup- 
 pose Pharisees ineseut at the house of a 
 publican. Being a hirge feast, they may 
 iiave observed liim througli the open 
 hall, or, perhaps, the}' saw him coming 
 ft irtli from the feast, which gave evi- 
 dence to them that he had eateu with 
 pul)licans and sinners. 
 
 They said to his disciples. No- 
 tice they speak not boklly to him, but 
 broach the subject to his clisciples, who 
 may have been going in and out, or, 
 perliaps, coming from the feast. 
 
 17. When Jesus heard it. Either 
 he overheard it, or the discii>les told 
 bim. Whole. WvU, in good health. 
 Have no need of the physician. 
 His great mission as a physician was to 
 heal the disease of sin. If any were 
 really righteous as the Pharisees ima- 
 gined they were, then they did not need 
 his healing power. The fuct that these 
 publicans and siimers were notoriously 
 vile and wicked showed how sick 
 tbej' were, and how much they needed 
 his attentions. 
 
 I came not to call the righte- 
 ous, but sinners. Tiie article before 
 riijhteoiu should be omitted. The Ian- 
 
53 
 
 MARK II. 
 
 A.D. 28. 
 
 18 "And the disciples of John and of the Pharisees 'Mt- 9. 14; Lk. 5. 
 used to fast ; and they come and say unto him, Why fg ; g.f". ^jlfi\"[ 
 do the disciples of John and of the Pharisees fast, lb, li;'Zech. n. 
 
 19 but thy disciples fast not? And Jesus said unto i<j "a'-'^jJbla ^9' 
 them. Can the children of the bridechamber fast, ' ' 
 
 w'liile the bridegroom is witli them ? As long as 
 they have the bridegroom with them, they cannot 
 
 guage refers not to the Pharisees, as 
 rij2;hteous in their own estimation, but 
 imi)lies ratlicr tliat tliere were no abso- 
 lutely riijhteous men livincj. He came 
 not to call ri(jhteous men., for there were 
 really none such. He came not to call 
 men as uufallcn and holy beiuiis, but as 
 sinners, as indeed all are. His mission 
 beinsi' to sinners, none should therefore 
 find fault with him for associatini^ with 
 them and trying to save them. The 
 worse they were the more they needed 
 his help. Repentance is not found 
 in the oldest manuscripts, and is there- 
 fore omitted by tlie highest critical 
 authorities. It is, however, found in 
 Luke (.5 : 33), and is explanatory of our 
 Savior's language as more briefly given 
 by Matthew and Mark. Only sinners 
 needed repentance and his saving 
 power. 
 
 18. A third ground of Pharisaic op- 
 position is now ]jresented. Closely 
 connected with the question of eat- 
 ing with jinblicans and sinners, was 
 that of fastiui;-. The question and dis- 
 course on the latter probably took 
 place on the day of Matthew's feast. 
 See below. The disciples of John. 
 Had they possessed the spirit of Joiin 
 and obeyed his precepts they would 
 have become the followers of Christ, 
 John 1 :2U-30; 3 : 27-34. But even 
 while John Avas liaptizing some of 
 them showed a spirit of rivalry (John 
 3:26), and much more now after his 
 imprisonment. After his death they 
 still maintained a separate j)artj' (Acts 
 1!) : 4, .5), and probabij' practiced a sort 
 of riiiid morality, and in some ])oints 
 resembled the better class of the Pha- 
 risees. Of the Pharisees. Rather, 
 the P/iari.secx, omitting of. Matthew 
 
 S9 : 14) mentions only the disciples of 
 fohn, and Luke (5 : 30, 33) only the 
 Pharisees and their scribes, l)ut Mark 
 here happily coml)ines tiie two as the 
 questioners of Jesus. Used to fast. 
 This should Ije rather ti'anslated iccre 
 fatiihig. The language may describe a 
 practice, indicating what tliey were 
 
 wont to do ; but it is better and more 
 natural to suppose it to state that they 
 were actually fasting at that time. 
 The contrast between their fasting and 
 the feasting of Jesus and his disciples 
 at the bouse of Matthew would be 
 specially apparent, and naturally give 
 occasion to the question asked. 
 
 Why . . . fast. The only stated fast 
 enjoined by Mo^es was that of the great 
 day of atonement. Lev. 16 : 29. Other 
 fasts were added after the destruction 
 of the tirst temple, Zech. 7:5; 8 : 10; 
 that of the fourth month commemorat- 
 ing the capture of Jerusalem by the 
 Chaldeans, Jer. 52:6,7; that of the 
 fifth month, commemorating the de- 
 struction of the temple, Jer. .52 : 12, 
 13; that of the seventh month, com- 
 memorating the murder of Gedaliah, 
 2 Kings 25 : 25; Jer. 41 : 1, 2; that of 
 the tenth month, commemorating the 
 beginning of the siege of Jerusalem by 
 Nebuchadnezzar, Jer. 52 : 4 ; that of 
 Esther on the 13th of the twelfth month, 
 commemorating the deliverance of the 
 Jews on that day, Esther 9 : 31 ; 4 : 16, 
 17. The Pharisees also observed two 
 weekly fasts (Luke 18 : 12) on the 
 second and fifth da}^ Monday and 
 Thursdaj'. The number of annual fasts 
 have been increased in the present 
 Jewish calendar to twenty-eight. The 
 disciples of John doubtless observed 
 the stated fasts of the Jews, and imi- 
 tated their teacher in respect to his 
 rigid habits of fasting ; for John came 
 neitlier eating nor drinking, Matt. 
 11 : 18. His imprisonment would be 
 an additional motive for fasting. Thy 
 disciples fast not. Notice again 
 their want of frankness. They now 
 complain to him of his disciples, ju^t 
 as, in vei-. 16, they had cf)mplained to 
 his disciples of him. In both cases 
 they show a cowardly and censorious 
 spirit. 
 
 19. Jesus replies by presenting three 
 illustrations, showing that it would be 
 unbecoming for his disciples to fast at 
 that time. 
 
A.D. 28. 
 
 MARK n. 
 
 53 
 
 20 fast. But the clays will come, when tlie bridegroom 
 shall be taken away from them, and then shall they 
 
 21 fast in those days. No man also seweth a piece of 
 new [or, raw, or, unwrought) cloth on an old gar- 
 ment: else the new piece that filled it up taketh 
 away from the old, and the rent is made worse. 
 
 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. 
 
 The first illustration is derived from 
 familiiir niiin-i;i!j:e ceremonies. Can 
 the children of the bride-cham- 
 ber. 7'Ac xtjiia, the mule atteiidiints 
 of the hridej^room, who ujion tlie day 
 of marriage (Jiid. 14:11) went with 
 him to the house of tlie bride, iu order 
 to Ijiiiii;: her home. The language was 
 Avell lilted to remind the disciples of 
 John, that their master had represented 
 Christ as the bridegroom (John 
 3 : 29), and the Fliai-isees, tliat the 
 prophets, iu their predictions of Christ, 
 had used the same figure to illustrate 
 the relation between God and Israel, 
 Ps. 45 ; Isa. .54 : 5 ; 63 : 5. The form 
 of the question is that used when a 
 negative answer is expected. Could it 
 be expected that the sons of the 
 bride-chamber would fast on a nuptial 
 occasion ? By no means. While Jesus 
 the glorious britlegroom is with his 
 disciples, who are represented as his 
 attendants, they can not fast. No- 
 thing would be more unsuitable. It 
 became them rather to rejoice. The 
 idea is that a mere usage is not a sufli- 
 cient reason for fasting. There must 
 be an underlying reason, something 
 that calls for fasting and makes it be- 
 coming. The arbitrary appointment 
 (,)f fast-days, such as have been made 
 iu the Romish and other formal 
 churches, is contrary to our Savior's 
 teacliiut^. 
 
 20. But the days Avill come. 
 The time is coming when the circum- 
 stances will be changed, and fasting 
 will be becoiuing and demanded. The 
 bridegroom shall be taken away. 
 Rather, trill be taken away, as if by 
 violence, the words being a predictiou. 
 Then shall they fast in those 
 days. According to the oldest maiui- 
 scripts and the highest critical author- 
 ities, m that day, referring to the dark 
 day or time of his removal froui them. 
 
 That would be a special time of mourn- 
 ing, and consequently of fasting. 
 There is no ground here, as Alexander 
 justly remarks, for the doctrine of some 
 Romish writers, that according to the 
 declaration of Jesus, the church after 
 his departure should be a fasting 
 church. His exaltation should till his 
 followers with hope and joy, rather 
 than doom them to jjcrpetual sorrow. 
 Acts 5 : 31, 41 ; John 10 : 7, 13, 14 ; Phil. 
 4 : 4. The illustration, however, implies 
 that fasting would be proper on suit- 
 aljle occasion. Compare Luke 17 : 22, 
 where the plural is used, the dayx xuill 
 come, and iu ver. 31 the singular, in that 
 day. 
 
 21. The second illustration, drawn 
 from the familiar practice of patching, 
 in which he points out what no one 
 of his hearers would think of doing. 
 Mark, more minute than the other 
 evangelists, specifies how the new cloth 
 would be put upon the old garment 
 by the word seweth. New cloth; 
 nnfuUed doth, not yet dressed or fulled, 
 and liable to shrink upon being wet; 
 and hence, if sewed ujtou an old gar- 
 ment, taketh away from it by shrink- 
 ing, and a worse rent woxdd be made. 
 Such patching an old garment with un- 
 fulled cloth would lie an act of un- 
 heard-of folly. But equally unbecom- 
 ing and foolish would it be to unite 
 fasting, which is a sign of sorrow, with 
 the joyous work of my disciples, while 
 I, their Lord, am with them. You 
 must not expect, in my kingdom, a 
 mere patching up of the old dispensa- 
 tion, or of the system of observances 
 which you practice ; but a complete 
 renovation, and one harmonious and 
 conijruous in all its parts. 
 
 22. The third Illustration, drawn from 
 the common practice and experience iu 
 putting nil wine in skin bottles. New 
 wine. Unfermented. Old bottles, 
 
54 
 
 MARK II. 
 
 A.D. 28. 
 
 On the SnJ>bath, the disciples pluck ears of grain. 
 
 23 *• AND it came to pass, that he went through the b jit. 12. 1 ; Lk. 6. 
 
 corn fields on the sabbath day ; and his disciples l- 
 
 began, as they went, ■= to pluck the ears of corn. " Deu. 23. 25. 
 
 or ifkinft. Vessels and bottles of metal, 
 earthen, or glass, were in use among 
 the ancients, and doubtless among the 
 Jews, Jer. 19 : 1 ; compare Isa. 30 : 14. 
 But bottles or bags, made from tlie 
 skins of animals, arc lierc meant, which 
 were used by tlic Greeks, Romans, Egyp- 
 tians, and other nations, for preserv- 
 ing and transpurting liquids, especially 
 wiue. Tliey still continue to be used iu 
 
 SKIN-BOTTLE. 
 
 the East. Dr. Hackett saw them wher- 
 ever he traveled, both in Egypt and 
 Syria. Tliey are made cliicfly of goat- 
 skins, and commonly retain tlieligureof 
 the animal, tlie neck of the animal an- 
 swering for tlie neck of the bottle. 
 Dr. Robinson (liesearchen, vol. ii., p. 440) 
 visited a laige manufactory of these 
 vessels at Hebron, and thus describes 
 them : "These are merely the skins of 
 goats stripped oft wliole, except at the 
 iieck, the holes at the legs and tail 
 being sewed up." 
 
 Doth burst the bottles, that is, 
 the old skins, whlcli have become liard 
 and inelastic, and possibly cracked and 
 rotten, and will not e.xpand as the wine 
 ferments. Tlicy prove unfit, and burst; 
 tluis the bottles are ruined and the 
 wine is lost. The Aviiie is spilled 
 and the bottles will be marred; 
 or, according to very ancient maiui- 
 scripts, t/ie wine is lost and the hottUs. 
 But new Avine must be put into 
 new bottles, which arc stronger and 
 capable of expansion. Tliis sentence 
 is omitted iu some ancient manu- 
 scripts. Jesus intimates in this illus- 
 tration, as well as iu the others, tluit 
 
 the doctrines and practices of his king- 
 dom are unsuited to the formalism of 
 the Pliarisees, and that the new dis- 
 pensation was not to be mixed up with 
 the old. Tlie gospel, like the new 
 wine, must have its new forms and 
 means for its ijreservation and propa- 
 gation. 
 23-28. The disciples pluck the 
 
 EARS OF GKAIN ON THE SaBBATH. A 
 
 fourth ground of Pharisaic opposition 
 to Jesus is presented : supposed viola- 
 tion of the law of the Sabbath. The 
 Pharisees censure the disciples ; Jesus 
 defends them. About a month, proba- 
 bly, intervened between this and the 
 last event. Matthew's feast probably 
 occurred a little before, and the pluck- 
 ing the ears of grain a little after, the 
 second Passover of our Lord's public 
 ministry. Jesus and his disciples may 
 have been returning to Galilee, and a 
 little distance from some village where 
 there was a synagogue. Tlie Pass- 
 over, A.D. 28, commenced March 29th, 
 Matt. 12 : 1-8; Luke 6 : 1-5. Mat- 
 thew's account is the fullest. Each 
 evangelist gives evidence of an inde- 
 pendent narrative. 
 
 23. And it came to pass. Mark 
 gives no note of time. Matthew (12 : 
 1) uses the general exi)ression, at that 
 time. Luke gives a dctinite, but doubt- 
 ful, note of time, tlie necotid Sabbath 
 after the firnt, which was juobably tlie 
 first Sabbatli after the second day of 
 the Passover ; that is, the first of the 
 seven Sabbatlis commonly reckoned 
 between tliat day and Pentecost. See 
 author's Harmony, note on § .51. 
 
 Went throujjh the corn fields. 
 Literally .w/TO./ifW.s-; fields of grain, of 
 wheat or barley. He went along, going 
 a short distance to some place, tlirough 
 the standing grain, probably by a foot- 
 patli which may liave bounded the un- 
 inclosed field, the grain being within 
 reach. The Sabbath day. The 
 weekly day of rest. The name is de- 
 rived from a Hebrew verb, signifying 
 to rest from labor, to cease from action. 
 The idea of rest was connected witli its 
 origin, Gen. 2 : 2, o ; Ex. 20 : 8-11. 
 
A.D. 28. 
 
 MARK II. 
 
 24 And the Pharisees said unto him, Behold, why do 
 they on the sabliatli day that wliicli is not huvful ? 
 
 25 And lie said unto tlieni, Have ye never read "* what <> l Sam. 21. 6 
 David did, when he had need, and was an hungered, 
 
 26 he, and they tliat were with him; how he went into 
 the house of God in the days of * Abiathar, the high 
 priest, and did eat the showbread, "^ which is not 
 lawful to cat but for the priests, and gave also to 
 
 ' 1 Sam. 22. 20-22. 
 Ex. 2!). 32, 3.3; 
 Le. 24. 9 
 
 His disciples began as they went 
 to pluck the ears of corn. Lite- 
 nilly, Hin cUsciphs Ixyaii to mnke a way 
 pUuki)i(j the ears. Wherefore some sup- 
 pose that Jesus went tliroufjh the 
 midst of the grain, ()i)ening liis way 
 right and left; and his disciples fol- 
 lowed, making their jjath by plucking 
 the ears. But this does not necessarily 
 follow; for, (1.) The phrase to moke a 
 way is found both in the Septuagint 
 and in classic writei's, meaning to make 
 one'' K journey (Judges 17 : 8), and means 
 here simply to proceed, to go forward. 
 {2.) If the plneking had been for the 
 purpose of making a way through the 
 field, we should have expected Mark 
 to have said stalka ; but he says ears, 
 which evidently had reference to their 
 eating the grain rather than making a 
 path. Mark, indeed, says nothing of eat- 
 ing the grain, but it is implied, and di- 
 reetly alliimed by .Matthew (12: 1), and 
 Luke (6 : 1). (o. ) Plucking was not ne- 
 cessary to make a path, since that could 
 be accomplished by simply Malking 
 through the grain. The law allowed 
 them to pluck the grain to appease 
 hunger, but not to afiply the sickle to 
 anotlier man's standing grain, Dent. 
 2:3 : 25. The custom still i)revails in 
 Palestine. "So, also, 1 have often seen 
 my muleteers, as wc passed along the 
 wheat fields, pluck oil ears, rub them 
 in their hands, and eat the grains un- 
 roasted, just as the apostles are said to 
 have done." — Du. Tuomson, T/ie J.aud 
 and the Book, vol. ii., p. TjIO. The f//.s- 
 ciples were his personal attendants— 
 probably Andrew, Peter, James, John, 
 Matthew, and others. 
 
 24. Behold. An c.vclamation of 
 surprise, directing attention to some- 
 thing strange and unexpected. Why 
 do they, etc. Implying censure. It 
 is to be observed that the Pharisees 
 object not to the ]ilueking, but to the 
 time of doing it. It was probaljly after 
 the ofiering of the first-fruits — gene- 
 
 rally a sheaf of barley, at the Passover, 
 as that was the first grain reaped. Had 
 it been before the Passover, doubtless 
 the punctilious Pharisees would have 
 objected on that ground also. 
 
 The Sabbath day. . . not lawful. 
 Unlawful according to their traditions, 
 by which they had loaded this day of 
 rest with grievous restrictions, raising 
 the letter over the spirit, and making 
 formal acts take the jjlace of spiritual 
 observances. According to the rab- 
 bins, "he that reaps on the Sabbath, 
 ever so little, is guilty, and plucking 
 eai-s of grain is a kind of reaping." Ac- 
 coi-ding to Philo, the rest of the Sab- 
 bath extended even to plants, and it 
 was not lawful to cut a plant, a branch, 
 or so much as a leaf. 
 
 .25. Jesus replies, first, by referring 
 them to Avhat David did, whom 
 they regarded as an eminent sen'aTit of 
 God, from which it could be Inferred 
 what it was lawful to do under simi- 
 lar circumstances. See 1 Sam. 21 : 1-6. 
 lie puts the case strongly and as a 
 matter of surprise that they should not 
 understand and act upon the principle 
 involved, Have ye never read? 
 
 26. A continuation of the statement 
 of what Dtivid and Ins men did, show- 
 ing that the letter of the law must give 
 waj' to the law of necessity ; and hence 
 that it was lawful to do works of real 
 necessity, such as ap])easing hunger, 
 on the Sabbath. Into the house'of 
 God ; the tabeniacle, whieh was then 
 located at Nob — a place, probably, a 
 little north of Jerusalem and within 
 sight of it, Isa. 10 : o2. Dr. Robinson 
 thought it must be located on the 
 ridge of the Mount of Olives, north- 
 east of the city, but searched in vain 
 for any trace of an ancient site. Mr. J. 
 L. Vorti'V (Alexa7uler\s Kitto Vyvhp(ediu) 
 very confidently locates it on Sumah, a 
 little, conical hill, about three miles 
 north of Jerusalem, where he found 
 various indications of an ancient town. 
 
56 
 
 MARK II. 
 
 A.D. 28. 
 
 27 them which were with him ? And he said unto t Ex. 20. 8. 9 ; 23. 
 them, 8 The sabbath was made for man, and not ^^ ; ^*^'^- ^- ^^■ 
 
 From the top of the hill Mount Zion is 
 distinctly seen, though Moriah is hid 
 by an intervening ridge. 
 
 In the days of Abiathar, the 
 high priest. But from 1 Sam. 21 : 1, 
 we find that Ahimelech, the father of 
 Abiathar, was then in office. Various 
 solutions of this discrepancy have been 
 given. (1.) It is possible that Abiathar 
 IS mentioned rather than his father, 
 because he was present on the occasion 
 (1 Sam. 23 : 23), and immediately suc- 
 ceeded his father as high priest, and 
 was familiarly known as such in the 
 Iddory of David. Lightfoot says that 
 he was named rather than his father, 
 because he brought the Ephod to 
 David, and by him inquiry was made 
 by Urim and Thummim ; that the Jews 
 understood the Urim and Thummim 
 by Abiathar ; and hence, to say the 
 thing was done under Abiathar, showed 
 that it was done by divine direction. 
 But the most approved text reads, when 
 Abiathar was high priest, hence (2), it 
 i.s possible that Abiathar was acting as 
 his father's vicar at that time. Accord- 
 ing to a .Jewish rule, " the son of a high 
 priest, deputed by his father in his 
 stead, was called a high priest." Ahim- 
 elech and Abiathar may have been lie- 
 reditary name.s in the family, and borne 
 Ijy both father and son. There is, at 
 least, some appearance of this, for Abi- 
 athar is called the son of Ahimelech in 
 1 Sam. 22 : 20, and Ahimelech the son 
 
 SHOW-BHEAD. 
 
 of Abiathar in 2 Sam. 8:17; 1 Chron. 
 18 : 16. And Abiathar may have 
 been the more familiar to the Jews, 
 by its connection, through the .son, i 
 
 5G 
 
 with the history of David. Did eat 
 the show>bread. Simply ate, there 
 being no emphasis in the original de- 
 manding (Jift. The show-bread, the bread 
 set forth, exhibited on a table in the holy 
 place, first in the tabernacle, afterward 
 in the temple. It was set bfore Jehovah 
 (Exod. 25 : 30), and called in Hebrew 
 bread of face ov presence ; that is, of the 
 divine presence, and probably symbol- 
 ized God's presence with his people, as 
 their sustenance, strength, and support. 
 It consisted of twelve loaves, which 
 were changed every Sabbath, when the 
 old was eaten by the priests, Lev. 24 : 59. 
 It also seems, from 1 Sam. 21 : 6, that 
 the bread had just been changed, and 
 hence that Da\id and his men ate it on 
 the Sabbath, which make reference and 
 argument even more pertinent. Thus, 
 Jesus shows, by the example of David, 
 whom all regarded as an eminent ser- 
 vant of God, that things which are un- 
 lawful may be done under the law of 
 necessity and self-preservation. 
 
 27. At this point Matthew (13 : 5-7) 
 presents a second and third argument, 
 the one derived from the labors of the 
 priests in the temple on the Sabbath, 
 and the other from the prophet Hosea 
 (6 : 0), who declares that God desires 
 not mere external observances, but the 
 inward outgushing of kindness and 
 love, which is the tioie sacrifice in spirit 
 and of the heart. 
 
 Passing over these, Mark presents an 
 argument not recorded by either Mat- 
 thew or Luke, that tlie Sabbath was 
 designed for the good of man. The 
 Sabbath was made for man. At 
 the creation, for his benefit and happi- 
 ness, Gen. 2:2, 3. For man, as con- 
 nected with the race, whether of one 
 nation or another. It is for his use, 
 and subservient to his highest spiritual 
 good ; and therefore the manner of 
 keeping it must ever be in accordance 
 with its design. Not man for the 
 Sabbath. The law of the Sabbath 
 is to bend to the highest interests of 
 man, and not the highest interests of 
 man to the Sabbath. The Sabbath 
 must not, by a superstitious observ- 
 ance, be perverted to the exclusion of 
 mercy and necessity. This verse was 
 specially suited to Gentila readers. 
 
A.D. 28. 
 
 MARK U. 
 
 57 
 
 28 man for the sabbath : therefore '' the Son of man is h Mt. 12. 8. 
 Lord also of the sabbatli. 
 
 28. The final and crowning argu- 
 ment growing out from tlie one just 
 stated, and founded upon the relation 
 of the Sabbath to Cln-ist. Thrreforc ; 
 rather, .w tliat, as a consetiuenee of the 
 great principle he had just uttered. 
 The Sou of man. The .Messiali, in- 
 dicating, notwitlistanding liis divinity, 
 his true humanity, his oneness with 
 the human race, and its head. See on 
 ver. 10. Lord also of the Sab- 
 bath. Since he has come in liuman 
 natiue to redeem man, and all things 
 ])ertaining to the liuman race are com- 
 mitted to him as its head, he is em- 
 phatically the Lord of the Sabbath, 
 which was made for man's benefit, 
 lie is indeed Lord of things in general 
 pertaining to his kingdom, but also of 
 tlie Sabbath. As mediator, redeemer, 
 and sovereign, he presides over it and 
 controls it. " Thus, Jesus asserted be- 
 fore these Pharisees liis authority over 
 the Sal)bath. His discii>les were not 
 to be condenuied by tlieir interpreta- 
 tions of the law and their traditions, 
 but were sultject to liis directions 
 as the Messiah and Lord of the Sab- 
 bath. 
 
 There is nothing here intimating that 
 Christ abolished the Sabl)ath. He ra- 
 ther ennobled it, by afterward merging 
 it into the Lord's day. Rev. 1 : 10. The 
 whole argument shows tliat the day 
 should be Ivcpt in a manner best suited 
 to make men holy, an<l that super- 
 stitious observance on the one hand, 
 and neglect of spiritual imi)rovement 
 on the other, are alike censurable and 
 unbecoming. 
 
 REM.iKKS. 
 
 1. We should strive to be so useful 
 that, like Jesus, we should be sought 
 after, vers. 1, 2 ; ch. (> : 32, 33 ; 7 : 24, 
 2.T ; Luke 19 : 3. 
 
 2. If Christ is in a house or in a 
 church, it will be noised abroad, vers. 
 
 1, 2; Acts 2 :0; 11 : 1 ; Kom. 1 : S. 
 
 3. In doing good we must not con- 
 fine our efforts to times and places. 
 Jesus preached in i)rivate dwellings, in 
 open fields, on the sea-shore, as well as 
 in synagogues and the temple, vers. 
 
 2, 13 ; ch. 4:1; 14 : 7 ; Gal. : 10 ; 
 James 4 : 17 ; Num. 10 : 29. 
 
 4. Christians should combine their 
 efforts. What one cannot do, four 
 may accomplish, ver. 3 ; ch. tt : 7 ; 
 Matt. 18 : 10, 19, 20 ; Acts 12 : 25 ; 
 Eccle. 4 : 12. 
 
 5. " We cannot deliver sinners from 
 the maladies of the body, much less 
 from those of the soul ; but we may 
 bring tlieni to Christ for salvation, and 
 we should lose no opportunity and 
 shrink from no self-denial in attempting 
 it." — Scott. Vers. 3, 4 ; Matt. 1.5 : 22 ; 
 
 1 Cor. 9 : 22 ; James 5 : 14, 19, 20 ; Jude 
 23. 
 
 6. Afflictions are often great bless- 
 ings to the eoul, vers. 4, 5 ; Ps. 119 : 
 67, 71. 
 
 7. Can Jesus apply to thee the en- 
 dearing name of tion or child, and say, 
 "Thy sins are forgiven," ver. .5; 
 Rom. 8 : 14, 17 ; 1 John 3 : 1 ; Ps. 103 : 
 3 ; Isa. 40 : 2. 
 
 8. Man}' enjoj' the greatest spiritual 
 blessings in vain, and shall receive the 
 greater condemnation, vers. 6-8 ; Luke 
 4 : 16, 28, 29 ; Matt. 11 : 23, 24 ; John 
 9 : 41. 
 
 9. Christ is the searcher of hearts, 
 and kuoweth all things, ver. 8 ; John 
 
 2 : 24, 2.5 ; Rev. 2 : 23. 
 
 10. Jesus can forgive sins ; his mira- 
 cles are a proof of this and of his di- 
 vinity, vers. .5, '.>-ll ; John 10 : 37, 38 ; 
 Acts .5 . 31 ; Heb. 9 : 26 ; Isa. 43 : 25. 
 
 11. The commands of Christ are all 
 reasonable. He is ready to give grace 
 and strength to do whatever he re- 
 quires, vers. 11, 12 ; Deut. 33 : 25 ; 2 
 Cor. 12 : 9 ; Isa. 41 : 10. 
 
 12. The best evidence that our sins 
 are forgiven is tlie state of our heart 
 and life, a Christ-like disposition, and 
 a Christian walk ; ver. 12 ; Matt. 7 : 
 20 ; Rom. 8 : 13, 16. 
 
 13. Christ calls men to discipleship 
 and service, ver. 14 ; Acts 13 : 2 ; 
 Rom. 8 : 30 ; 9 : ^ ; 2 Tim. 1 : 9 ; 1 
 Pet. 1 : 1.5. 
 
 14. " True obedience is prompt. 
 Many men of business never become 
 Christians because they will not tear 
 themselves away from its demands." — 
 J. P. Wakken. Ver. 14; ch. 1:18; 
 Acts 2 : 41 ; 24 : 25. 
 
 15. We may associate with even the 
 openly wicked when we would do them 
 good, ver. 15 ; Acts 17 : 16, 17. 
 
58 
 
 MARK III. 
 
 A.D. 28. 
 
 Jesus herds a man xaiili a withered hand on the Sahhath. 
 
 III. AND ' he entered again into tlie synagogue. And i t^h. 12. 9 ; Lk. 6. 
 there was a man there which liad a withered hand. '«■ 
 
 16. Moralists are still offended with 
 Jesus for calling and saving those more 
 o])enly wicked tlian themselves, ver. 1(1 
 
 17. We should never lose sight of 
 Christ as the great physician, ver. 
 17 ; Matt. 8:17; Jer. 8 : 22. 
 
 18. Since all are sinners, all are called 
 upon to repent, ver. 17 ; Luke 13 : 1- 
 5 ; Acts 17 : 30 ; 2 Pet. 3 : 9. 
 
 19. Beware of hasty judgments. Pre- 
 judice misconstrues the actions of 
 others, vers. 16, 18 ; Prov. 29 : 20 ; 
 Acts 23 : 3-5 ; 1 Cor. 4 : 3. 
 
 20. Fasting is good, when rightly ob- 
 served on proper occasions. Matt. 6 : 
 16-18 ; Joel 2 : 12. But when observed 
 as a mere rite, it becomes a yoke of 
 bondage, Kom. 14 : 1, 17 ; 2 Cor. 11 : 20 ; 
 Gal. 2:4; 4 : it-11. The Pharisaical 
 spirit is seen in Catholic and formal 
 churches, vers. 19-21. 
 
 21. " Where Jesus is the Bridegroom 
 of the soul, there is joy and refresh- 
 ment." — Cu.'V.MEU. Ver. 19 ; John 3 : 
 29 ; Eph. 5 : 2.5-27. 
 
 33. In Christ's kingdom we must not 
 mix together things essentially differ- 
 ent : as uniting church and state ; re- 
 ceiving believers and unbelievers for 
 baptism and into church fellowship ; 
 mingling false doctrines and practices 
 with the true, vers. 21, 33; 1 Cor. 10 : 
 20 ; 2 Cor. 6 : 14-16 ; Eph. 5 : 11. 
 
 33. Beware of raising human rites 
 above divine law ; or of losing sight of 
 the spirit in the letter. Tlicse aie steps 
 toward formalism and popery, vers. 
 23, 24 ; Matt. 15 : 3-6 ; Gal. 4 : 10, 11. 
 
 24. Learn the value of Scriptural 
 knowledge. The Bible is our rule of 
 faith and practice, vers. 25, 26; 2 Pet. 
 
 1 : 19-21 ; Ps. 19 : 7-11 ; 119 : 9, 11, 105. 
 
 25. Christ has taught us that jwsitive 
 requirements must sometimes yield to 
 the law of necessity, ver. 26. 
 
 26. "Since the Sabbath was made 
 for the whole human race, they have a 
 right to its blessings and i)rivileges." 
 It was given man in a state of inno- 
 cence (Gen. 2 : 3), continued as a mer- 
 ciful provision in his fallen state (Gen. 
 8 : 10-12 ; Exod. 16 : 23-26 ; Job 1:6; 
 
 2 ; 1), confirmed under the law (Exod. 
 20 : 8), and bequeathed by the Lord of 
 
 the Sabbath himself at his resurrection, 
 in its greatest and highest glorj', as the 
 Lord's day, under the gospel, vei-s. 27, 
 28 ; John 20 : 1, 19, 26 ; Acts 20 : 7 ; 
 1 Cor. 16 : 2 ; Rev. 1 : 10. 
 
 CHAPTER III. 
 
 In this chapter Mark continues to 
 narrate the Increasing opposition to 
 Jesus. A second apparent violntion of 
 the Sabbath is related. From threat- 
 ened persecution Jesus retires ; multi- 
 tudes follow ; many were healed ; the 
 twelve apostles selected. The con- 
 course of people and the inn-emit- 
 ting labors of Jesus continuing, his 
 friends try to restrain him. His ene- 
 mies, Btill more incensed, charge him 
 Avith being in league with Satan, which 
 calls forth a rei)iy in which he warns 
 them against blaspheming the Holy 
 Spirit. The chapter closes with an in- 
 cident illustrating the relation of Jesus 
 to his relatives and his disciples. 
 
 1-6. Jesus heals a witheked hand 
 ON THE Sabbath. By precept, example, 
 and miracle, Jesus gives a further ex- 
 position of the law of the Sabbath. 
 Opposition takes an organized form, 
 and more direct!}' against him. Matt. 
 12 : 9-14 ; Luke 6 : ' 6-11. The three 
 narratives are about equally full, each 
 having some particulars of its own. 
 Mark's is particularly vivid ; the scene 
 seems actually passing before you. 
 
 1. He entered again. On another 
 occasion. Luke says (6 : 6) "on ano- 
 ther Sabbath," probably the next Sab- 
 bath after the plucking the ears of 
 grain. Notwithstanding the opposi- 
 tion, he entered the synagogue. See 
 on ch. 1 : 21. Some of the oldest manu- 
 scripts read, a .vjanriogue. Where, is 
 not mentioned. Probably in (ialilee 
 and at Ca])ernaum. His hand. His 
 light hand, Luke 6 : 6. Withered. 
 A passive participle in the original, lit- 
 erally r/r/cr/ lip, and implying that it was 
 not from liis birth, buttlie effect of dis- 
 ease or a wound. It was similar to that 
 with which Jeroboam was afllicled, 1 
 Kiugs 13 ; 4-(3. It may have bceu from 
 
A.D. 28. 
 
 MARK III. 
 
 59 
 
 2 And ''they watched liim, whether he would heal 
 him on the sabbath day; that they niiu'lit accuse 
 
 3 him. And lie saitli unto the man which had tlie 
 
 4 withered hand, Stand forth. And he saitli unto 
 them, Is it lawful to do good on tlie sabbatli days, 
 or to do evil; to save life, or to kill? But they 
 
 5 held their peace. And wlien 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 lie stretched it out : 
 and his liand was restored wliolc as the other. 
 
 k Ps 
 
 3T 
 
 32 
 
 Is. 
 
 5!9. 
 
 2", 
 
 21; 
 
 Jer. 
 
 ao. 
 
 10; 
 
 Dau 
 
 6.4 
 
 ' Mt. 5. 22; Eph. 
 
 4. 2(i. 
 ■" Ge. fi. f) ; Ps. 95. 
 
 10 ; Lk. 19. 41^4. 
 
 par.ilysis ; or from a defect in receiving' 
 nourisliinent from the body. It was 
 considered iiiciiral)lc. 
 
 2. They. The scribes and Pliarisccs, 
 LiilvC (3 : 7. Watched ; closely, with 
 liuil intent. Comi)are LuUe 14 : 1 and 
 Acts 9 : 24, wlierc tlie same Greek word 
 is used. They were watching liim ma- 
 liciously. The Si'rowth of opposition is 
 seen in tliatthey now watch intently for 
 an occasion of censure. They may have 
 tliouii'lit that he would heal him on 
 the Sabbath, from his n-idiness to 
 do good, and from what lie had already 
 taught reuarding the Sabbath, cli. 2 : 
 23-28. Might accuse him ; not mere- 
 ly to the luople but to the local autlio- 
 I'ities, who wi're doubtless present and 
 identical with the rulers of the syna- 
 gogues, ver. (). 
 
 3. Stand forth. lihe tip into the 
 midst. " Ari>e and come into the 
 midst." — Revised Version, Am. Bible 
 UxiOX. Dcmbtless he was called forth 
 to a conspicuous ])osition. Matthew 
 (12 : 10) omits this, but relates that 
 they a>k him, "Is it lawful to heal on 
 the" Sabbath V " Luke (U : 8) says that 
 Jesus "knew their thoughts,'' after 
 which he gave the command, " Rise 
 up," etc. Knowing their thou<:lits, he 
 called the man forth, when, seeing his 
 intention, they may have asked, "Is it 
 lawful," etc. Jesus makes the misery 
 and the healing of the man conspicuous, 
 yet he performs the cure with a word, 
 ver. 5. 
 
 4. Is it lawful to do ^ood, etc.? 
 An answer not only to their thoughts, 
 which he knew (LukeO : 8), but also to 
 their question, .Matt. 12 : 10. See note 
 on preceding verse. Some take to do 
 good or to do evil in a general sense ; 
 others in a ]>articular sen.-e, meaning to 
 benefit or to injure. The former, I think, 
 is preferable. Jesus fii"st asks in regard 
 
 to doing good or evil generally on the 
 Sabbath, and then descc-nds to a ]iar- 
 ticular case, to save life or to kill. 
 It is not unlikely that Jesus intended 
 some reference, not only to what he was 
 doing, but also to the designs of the 
 scril)es and Pharisees against him : Is 
 it lawful to do good and save life on 
 the Saljbath, as I am doing, or to do 
 evil and kill, as you purpose to do to 
 me ? The question, however, involved 
 a principle. Doing good and saving 
 life is becoming the Sabbath, rather 
 than doing evil and destroying life, and 
 especially arc we to choose the foirner 
 when there is an altcrna;ive between the 
 two. He who neglects to do good or 
 save life when he can do so, is justly 
 held accountable for the loss sustained, 
 Prov. 24 : 1 1, 12 ; p:zek. 3:) : 6. They 
 held their peace. They could say 
 nothing, for it was evident that it was 
 "lawful to do well on the Sabbath," 
 Matt. 12 : 12. They were also self- 
 condemned ; they were the Sabbath- 
 breakers. Compare Luke 13 : 14-17 ; 
 14 : 2-0. 
 
 .5. Both Mark and Luke omit at this 
 point the parabolic reference to a sheep 
 fallen in a pit, reeoi'ded in Matthew 12: 
 11, 12. And when he had looked 
 round about, etc. About is super- 
 fluous. The more literal rendering is 
 the more vivid, And lookinij aroioid on 
 them. Luke (0 : 10) adds the strong 
 word all. Mark is noted for his vivid 
 descriptions of our Savior's looks, feel- 
 ings, and gestures, ehs. 1 :41; 5:30, 
 32; 10 : 23. He here not only refers to 
 his external act, but to his internal feel- 
 ings, with ani/rr, being grieved. His 
 aiKjer was holy indignation against the 
 sins as mauile^tid in these scribes and 
 Pluirisees. Anger, as originally con- 
 nected with our uufalleii nature, is not 
 siuful, and such anger, being without 
 
60 
 
 MARK III. 
 
 A.D. 28. 
 
 6 " And the Pharisees went forth, and straightway n ^t. 12. 14. 
 took counsel with " the Herodians against him, how " Mt. 22. 16. 
 tliey might destroy him. 
 
 Jesus witjuhriips to the Sea of Galilee ; followed hi/ mul- 
 titudes. 
 
 7 BUT Jesus withdrew liimself with liis disciples to 
 the sea. And a great multitude from Galilee fol- 
 
 excess and malignity, was exercised by 
 Jesus in his sinless Imnianity. Tlie 
 word translated being grieved implies 
 sympathy and pity for those in such a 
 miserable and hard-hearted state. Holy 
 anger against sin is consisteiit with 
 holy grief and comi>assion for the sin- 
 ner. Hardness of heart. Spiritual 
 dullness and insensibility, Jolm 12 : 40. 
 Having silenced his opposers, Jesus 
 proceeds at once to perform tlie miracle. 
 The wisdom of Jesus is seen here, simi- 
 lar to that in tlie healing of the paia- 
 lytic, eh. 2 : 8-12 ; see eh. 2 : 10. He 
 also performs the miracle ■without any 
 bodily effort, or any word (ixcept the 
 command, Stretch forth thy hand. 
 His adversaries, therefoie, could not 
 charge him with laboring on the Sab- 
 bath. Some suppose the miracle per- 
 formed before uttering a word, and 
 that Jesus commanded him to stretch 
 forth the hand as an evidence of its 
 restoration. It is better, however, to 
 suppose that the healing took place 
 immediately upon Jesus uttering the 
 command and the man making the 
 effort to obey. The faith of the man 
 is thus brought into its natural relation 
 to his obedience and his cure. It is 
 also in harmony with the declaration 
 which follows, and his hand Avas re- 
 1 stored. Whole as the other should 
 I be omitted according to tlie Ijest manu- 
 scripts. The words are found in Mat- 
 thew's account, Matt. 12 : 13. The in- 
 cident affords a good illustration of 
 faith. Christ gave the strength ; the 
 man believes, and in obedience to 
 Christ's command stretched forth his 
 hand. So iu regard to every divine 
 command we should believe aud act; 
 all needed help will be given. Jesus 
 thus showed his power over disease, and 
 gave a practical proof of the correctness 
 of his teachings regarding the Sabbath. 
 It was one of his greatest miracles. 
 6. The Pharisees, baffled with .argu- 
 
 ment and deprived of legal ground of 
 objection, since the miracle was per- 
 formed without outward action, are the 
 more incensed, and go out from the syn- 
 agogue and consult with tlieir political 
 opponents, the Herodians. The Hero- 
 dians were probably a political rather 
 than a religious party, tliough it is sup- 
 posed mostly Sadducees in religious 
 sentiment. They were the partisans 
 of the Herodian family, and consequent- 
 ly of tlie Roman dominion over the 
 country, wliicli was odious to the Jews 
 generally, and especially to the Phari- 
 sees. The growing popularity and in- 
 fluence of Jesus with the people of 
 Galilee may have excited the jealousy 
 of the Herodians, wliose head-quarters 
 were at Tiberias. His relations to John 
 the Baptist, and occurrences unlcnown 
 to us, may also liave excited their ha- 
 tred. But it is to be noted that tlie over- 
 tures, thougli doubtless acceptable to 
 tliem, came from the Pharisees. They 
 went out and took counsel, consulted 
 with the Hei'odians. They lioped to gain 
 the influence of Herod Antipas against 
 him ; possibly by intrigue tliey would 
 bring some political charge against him, 
 and thus secure his deatli. Wliat they 
 began to do with the Herodians they 
 afterward fully carried out witli Pilate. 
 The intensity of their hatred is shown 
 by tlieir seeking such an alliance, an 
 alliance wliicli was afterward continued, 
 ch. 12 : 13. This is the tii'st org-anized 
 movement against Jesus of whicli we 
 have any account. 
 
 7-12. Jesus withdraws to the 
 Sea of Galilee; heals many, and 
 casts out demons. Matt. 12 : 1.5-21. 
 Compare Luke 6 : 17-19. Mark enters 
 into details and is very grajihic. Mat- 
 thew is brief, but quotes a prediction 
 from Isaiah. 
 
 7. Jesus withdrew himself. 
 Himself sliould be omitted as unneces- 
 sary. He withdrew from Capernaum, 
 
A.D. 28. 
 
 MARK III. 
 
 61 
 
 8 lowed him ; p and from Judaea, and from Jerusalem, p Lk. 6. n. 
 and from Iduma'a, and from beyond Jordan, and 
 
 they about Tyre and iSidon, a great multitude, when 
 they had heard what great things he did, came unto 
 
 9 him. And he spake to his disciples, that a small 
 ship should wait on him because of the multitude, 
 
 or tlie city where he had ju>t performed 
 the iniiaele, and indeed from the cities 
 iuid towns of Galilee generally, to 
 the sea, or u)i(o (hv ufa. Tiie Sea of 
 Galilee is commonly called dimply the 
 sea in the Gospels. This withdrawal 
 was not only to the shore of the hike, 
 but even to" the shii) upon its waters, 
 ver. 9. It was not from fear, for he 
 had shown himself al)(>\ e fear ; but in 
 order that he might prolong his minis- 
 try to its appoinied leugtli, and proper- 
 ly lay the founilation of his kingdom, 
 lie would not permit himself yet to be 
 taken, for his hour had not yet come. 
 So in otlier instances he withdrew from 
 opposition and violence, John 4:1; 
 7:1; 10 : 3i», 40; 11 : .54. 
 
 And a great multitude. Here 
 begins the most vivid deseriiition in the 
 Gospels of the multitudes who attend- 
 ed upon the ministry of Jesus. Two 
 great multitudes are mentioned. The 
 tirst from Galilee followed him ; the 
 second from regions outside of (ialilce 
 came unto him (ne.xt verse). To 
 present this plainly to the reader, a 
 semicolon should be put after fol- 
 lowed fdiii, and a conuna after Jiulm 
 (this verse) and after Jonlan (next 
 verse), as in the text above. The peo- 
 ple sided with Jesus and against the 
 Pharisees. It was not really the design 
 of Jesus to withdraw from the jieople, 
 but from liis enemies, whose; inlluence 
 was gi-eatest in the towns. His friends 
 ami all wiio desired had an oi)portunity 
 of following or coming to liim in his 
 retirement. (Jalilee. See on eh. 1 : 9. 
 Judea; soutli of Samaria, bounded 
 by Jordan on the cast, the Mediterra- 
 nean on the west, and the territoiw of 
 the Arabs on the south. The boundary 
 of the province seems to liave been 
 often varied by the addition or abstrac- 
 tion of towns. 
 
 8. Jeni.'oileiii is mentioned, though a 
 part of Judea, from its importance as 
 the religious center of the theocracy. 
 Idnniea occurs only lure in the New 
 Testament, llie J-Mm'n of the Old Testa- 
 ment, Glu. 25 : oO ; oU : 1 ; Num. 20 : 
 
 G 
 
 20 ; 1 Sam. 14 : 47 ; 2 Sam. 8 : 14 ; Ezek. 
 36 : 5. It lay southeast of Palestine. 
 It was conquered by the Maccabees 
 (1 Mace. 5 : 0.5, 68), and incorporated, 
 jjy submission to the Mosaic law, with 
 the Jewish nation about B.C. 125 
 [josqyh. Aiit. xii. 8, 6; xiii. 9, 2). 
 Antipater, father of Herod the Great, 
 was an Idumean by birth. Beyond 
 Jordan. On the cast of Jordan, often 
 called Perea. About Tyre and Si- 
 don. The Jews of that region. Tyre 
 and Sidon were the two principal cities 
 of Phoenicia on the coast of the Mediter- 
 ranean Sea. Sidon, which means fish- 
 enj, one of the oldest cities of the world, 
 is believed to have been founded by 
 Zidon, the eldest son of Canaan, (ien. 
 10 : 15; 49 : 13. Its latitude is 33° 34' 
 north, about the same as tlic middle 
 portions of South Carolina. Tyre, 
 meaning a rock, about twenty miles 
 south, was of later dale, but grew in 
 importance, and gained an ascendency 
 over Sidon, and became tlie commer- 
 cial emporium of Plupuieia. They 
 were the subjects of prophecy and of 
 divine judgments under Nebuchadnez- 
 zar and Alexander, Isa. ch. 23; Ezek. 
 chs. 26-28; 29 : 18. The cities that 
 grew up on the ruins of the ancien*^^ 
 ones existed in the times of our Savior, 
 Acts 12 : 20 ; 21 : 3, 7 ; 27 : 3. Sidon, 
 now called Saida, contains about live 
 thousand inhabitants, and is spoken of 
 as dirty and full of ruins. Tyre, now 
 called Sur, is at i)resent a poor town, 
 and has a jiopnlation of about three 
 thousand. The great nmltitude fol- 
 lowing him from Galilee shows his pop- 
 ularity there, while those coming from 
 the outskirts of Palestine and the bor- 
 ders of the Gentiles show iiow widely 
 his fame was spread abroad, for they 
 had heard what great things he 
 did, especially, what great miracles he 
 was doing, tlic cmicourse of people 
 round Jesus seems now to have reached 
 its height. 
 
 9. The greatness of the multitude is 
 also presented bv the incident here re- 
 lated. He spake. With authority. 
 
03 
 
 MARK III. 
 
 A.D. 28. 
 
 10 lest they should throng him. For he had healed 
 many ; insomuch that they pressed uidou him for to 
 
 11 touch him, as many as had plagues. lAnd unclean 
 spirits, when they saw liim, fell down before him, 
 
 12 and cried, saying, ' Thou art the Son of God. And 
 ' he straitly charged them that they should not 
 make him known. 
 
 ich. 1. 23,24; Lk. 
 
 4. 41. 
 ' cli. 1. 1 ; Mt. 14. 
 
 33. 
 ■ch. 1. 25, 34; Mt. 
 
 12. lt>. 
 
 Jesus chooses the twelve apostles. 
 
 13 *AND he goeth up into a mountain, and calleth ' Mt. lo. 1 ; Lk. (i. 
 unto him whom he would : and they came unto him, ^^ ' ^' ■*' ^' 
 
 wlicther a request or a commnnd. A 
 ship. A finiall boat, prol):ibly a small 
 flshiiii;-l)oat. Wait on him. Be near, 
 in attendance, and at his disposal. It 
 is supposed by some that tliis little ves- 
 sel was permanently ictained for the 
 use of Jesus. Multitude. The crowd, 
 the confu>ed mass of peojjle. Should 
 throng him. Press on him. The im- 
 mediate object was to find a convenient 
 standing or sitting- place, where he 
 might escape the pressure of the crowd ; 
 but this does not exclude other objects, 
 such as teaching the people from the 
 boat, or going to any part of the lake, 
 or to any place on its shore. The 
 evangelists do not inform us whether 
 Jesus used the vessel at this time ; but 
 very probably he did. 
 
 10. For. The special cause of this 
 great i)ressure upon Jesus is now given. 
 He had healed. Rather, 7/e hcahxi, he 
 was at that time healing many. Inso- 
 much that they pressed upon 
 him. So thai they rushed, pushed, or 
 2)rcssed upon him. Their desire was in- 
 tense, and their efforts to reach him cor- 
 responded. To touch him ; in faith, 
 as the woman with the i.-suc of blood, 
 ch. 5 : 27-34. At their touch in faith, 
 power went out of him and healed 
 them all, Luke 6 : 19. Plagues. 
 IScourqcs from God ; grievous diseases, 
 regarded as chastisements for sin. 
 
 11. Unclean spirits. Demons, so 
 called because of their moral vileness 
 and wickedness. See on ch. 1 : 23. 
 Their recognizing Jesus as the Son of 
 (4od as soon as they saw him, shows 
 that they Mere not mere diseases, but 
 actual evil spirits possessing the bodies 
 of men. How complete these posses- 
 sions were may be inferred from the fact 
 that they used the ])()\\ers and organs 
 of those possessed in seeing, falling 
 
 down, and crying out. Thou art the 
 Son of God. The Messiah, the Son of 
 God in the highest sense, a person of 
 the Godhead, sustaining the relation 
 of eternal sonship Mith the Father. 
 John 1 : 18 ; o : 1(3. See on ch. 1 : 24. 
 
 12. He straitly charged them. 
 Strictly charged them, the demons. 
 Matthew (12 : 1(5) relates that he also 
 charged those healed of diseases tliat 
 they should not make him known 
 as the Messiah, the Son of God. 
 Demons were unworthy witnesses to his 
 sonship. Their testimony was not that 
 of believing confidence in him as a 
 Savior. Neither had the time come for 
 the proclamation of his character and 
 office. Jesus would avoid all ostenta- 
 tion, and prevent an^' political move- 
 ment on tlie part of the Jews, with 
 their worldly views, to make him king, 
 John (i : 1.5. The ojiposition of the 
 Pliai'isecs was also sulHciently aroused. 
 Just here Matthew (12 : 17-21) points 
 out an ancient pro])hecy (Isa. 42 : 1-4) 
 signally fulfilled in the unostentatious 
 and noiseless ministry of Jesus ; in his 
 gentleness and meekness, and the spir- 
 ituality of his doctrines. 
 
 13-lV). Jesus ketiues to a mountain 
 
 AND SELECTS THE TWELVE APOSTLES, 
 
 Luke 6 : 12-16. We must distinguisli 
 between their call to discipleship (John 
 1 : 35-45), their call to be constant at- 
 tendants, preachers or evangelists (ch. 
 1 : l(>-20), and their selection as ajjos- 
 tles here related. After this they were 
 miraculously endowed, and sent out on 
 a mission to the Jews (Matt. 10 : 1-4); 
 see on ch. : 7. The two accounts are 
 very similar. But Luke alone records 
 that Jesus passed the night in prayer, 
 while; Mark alone gives the reasons for 
 tlie ap])o.ntnient of the Twelve. 
 
 13. A mountain. The viouniain^ 
 
A.D. 28. 
 
 MAKK III. 
 
 (i:j 
 
 14 And he ordained twelve, tliat they should be with 
 him, and that he might send them forth to preach, 
 
 15 and to have power to heal sicknesses, and to cast 
 
 one familiarly so called. There are 
 several mountains ou the west side of 
 the Sea of Galilee. Some regard the 
 expression, tJie mountain^ to mean the 
 highlands in distinction from the low- 
 lands on the sea-sliore. Into l/ic moun- 
 tain is a common expression signifj'iug 
 in aino)i(/, into tlie region of the moun- 
 t;iin. Thus in oh. lo : 14 and Luke 21 : 
 ~1, (M;, "flee inti) the mountains," that 
 is, in among tlie mountains. Luke (0 : 
 12, 18) saj's that Jesus went into tlie 
 mountain to pray and continued all 
 Tiight in ])rayer, and called his disciples 
 Xv liini when it was day. 
 
 Calleth whom he avoiiIiI, in the 
 exercise of his free and imlimited 
 authority. IIow many we are not tokl. 
 Probably a number "of his followers 
 from whom lie selected the twelve. 
 And they came; ov went kwui/ fvom 
 the inultitiide, or from their employ- 
 ments to hi IK. 
 
 14. He ordained twelve. lie con- 
 titilKlrd, or appoint) d tivcli'e of those who 
 went to him. Luke (6 : VS) says, " and 
 of them (or '■\froui thetn") he chose 
 twelve." The number twelve is signifi- 
 cant and fivqueiit in Scripture. It is ex- 
 pressive of fullness, completeness, and 
 strength. Thus there were the twelve 
 tribes of Israel, the twelve stones of 
 the Uriin ami Tlmnunimon the ijreast- 
 l)lateof the hlgh-i)rie-t(Ex. 28 : 17-21); 
 twelve loaves of siiow-l)n'ad (Lev. 24 : 
 5-8) ; tlie altar and twelve pillars which 
 Moses erected by .Mount Sinai (Ex. 24 : 
 4) ; the altar of twelve stones, by Elijah 
 (1 Kings 18 : 31) ; the new Jerusalem 
 with twelve foundation stones, Kev. 
 21 : 14. The persons thus appointed 
 were called apostles (that is, persons 
 sent forth, ch. (i : SO) ; but more com- 
 monly in the Gosjiels the tiirire (ch. 4 : 
 10 ; : 7), or the twelre diseipte.t (Matt. 
 20 : 17), or simply diseiples, Luke !) : 12. 
 
 The reason of their appointment is 
 given, that they should be with 
 him, as constant jiersonul attendants 
 as learneis ami witnesses. Tlu-y were 
 to learn by his example as well as bj' 
 liis inil)lic and jirivate discourses ; they 
 were to be witnesses of hi.-s life, deatli, 
 and resurrection, and thus iirepared to 
 carry out his wc)rk after his departure. 
 Heuce, though naincd apostles by Jesus 
 
 himself (Luke 6 : 13), they are so called 
 but once by Matthew (10 : 2), once by 
 Mark (0 : 30), six times by Luke, and 
 not at all by John. They were disciples 
 or learners ; but after the descent of the 
 Holy Spirit, they are called, in the Acte 
 and Epistles, apostles, never disciples. 
 " The characteristics of an apostle were 
 a direct call, a continuous Intercourse 
 with Christ, personal observation, the 
 right of preaching universally, the gift 
 of miracles." — Bengel. A necessary 
 condition of their iujostleship was that 
 they had seen the Lord, and were wit- 
 nesses of him and his resurrection. Acts 
 1 : 8, 21, 22 ; 1 Cor. 9:1; Acts 22 : 14, 
 15. They could therefore have no suc- 
 cessors. 
 
 Send them out to preach, to pro- 
 claim the glad tidings of Christ's king- 
 dom. Thus they went out two by 
 two, ch. (5:7; and after the ascen- 
 sion they "preached everywhere," ch. 
 10 : 20. After receiving power on the 
 day of Pentecost, they were to be 
 Christ's witnesses, in Jerusalem, Judea, 
 Samaria, and unto the utmost parts of 
 the earth. Acts 1 : 8. 
 
 15. And connects this with the pre- 
 ceding verse, which should be separated 
 only by a comma. Jesus would send 
 them forth to ])reaeh and to have 
 power ovauthoritij to perform the same 
 miracles that he performed. Their 
 preacliing should be attested with the 
 same evideuecs as liis own. And so it 
 was, ch. 6 : 12, 13 ; l(i : 20. To heal 
 sicknesses is omitted by several of 
 the ohlesL manuscripts, 'the omission 
 makes the casting out of the demons 
 more prominent. 
 
 10. Folk c.vtalogues of the apos- 
 tles are given in the New Testament, 
 which, with their connections, are pre- 
 sented in the following table. See next 
 page. 
 
 1 lius it appears that each catalogue is 
 divided into three classes, the names of 
 which are never interchanged, and each 
 class headed bv a leading name. 'I'hus 
 Peter heads the first class, Philip the 
 second, James the third, and .luihis 
 Iscariot stands the la^t, except in the 
 Acts, where his name is omitted l)e- 
 cau^e of lii~ apostasy and death. Notice 
 the connective And, by which Mat- 
 
64 
 
 MARK in. 
 
 A.D. 28. 
 
 
 Matthew 10 : 2. 
 
 Mark 3 : 16. Lukb6:14. 
 
 Acts 1 : 13. 
 
 1 
 
 2 
 3 
 4 
 
 Simon Peter. 
 And Andrew, 
 
 James, son of Zebe- 
 
 dee 
 And John. 
 
 Simon Peter, Simon Peter. 
 .\nd James, son of .And Andrew, 
 
 Zebedee, | 
 And John, |And James, 
 
 1 
 And Andrew. And John. 
 
 Peter, 
 And James, 
 
 And John, 
 
 And Andrew. 
 
 5 
 6 
 7 
 8 
 
 Philip. 
 
 And Haitholoniew, 
 Tlioma^. 
 And Matthew. 
 
 And Philip, |And Philip. 
 And Bartholomew, [And Bartholomew, 
 -■Vnd Matthew, i And Matthew, 
 And Thomas. [And Thomas. 
 
 Philip, 
 
 And Thomas, 
 Bartholomew, 
 And Matthew. 
 
 9 
 10 
 11 
 12 
 
 James, son of Al- 
 
 plieus. 
 And LebbeusThad 
 
 deus, 
 Simon the Canan 
 
 ite. 
 And Judas Iscariot. 
 
 .\nd James, son of James, son of Al- 
 
 Alpheus, I pheus, 
 .\nd Thaddeus, .■Vnd Simon Zelotes, 
 
 1 
 And Simon tlie Ca- And Judas, brother 
 
 nanite. I of James, 
 And Juda.s Iscariot. And Judas Iscariot. 
 1 
 
 James, son of Al- 
 
 pheus. 
 And Simon Zelotes, 
 
 And Judas, brother 
 of James. 
 
 thew enumerates the apostles two by 
 two ; Mark and Luke one by one ; and 
 Luke in the Acts, mixedly. "Even such 
 small differences go to show the inde- 
 pendent origin of the Gospels. 
 
 And Simon he surnamed Peter. 
 Literally, he placed upon Simon the name 
 Peter, be added the name, surnamed 
 him. A surname points to authority or 
 sovereignty in the giver and eminence 
 in the receiver. Gen. 17 : .5, 15 ; 33 : 28 ; 
 Num. 13 : 16 ; Acts 4 : 36. Simon is 
 contracted from Simeon, and means 
 hearkening ; Peter signifies a stone, equi- 
 valent to the Aramaic Cephas, first given 
 him as a surname at his introduction 
 to Jesus, John 1 : 42. Jesus doul>tlcs3 
 repeated the surname at this time ; 
 Peter was the name by which he was 
 generally, though not always (Acts 1.5 : 
 14), designated as an apostle. It was 
 given liim in allusion to his hardy cha- 
 racter, noted for decision and bolclness, 
 and to the conspicuous position he 
 should hold amongthe apostles, in sub- 
 ordination to Christ, as one of the great 
 foundations of the Church, Eph. 2 :20 ; 
 Rev. 21 : 14. 
 
 Not only is the name significant, but 
 also its po'sition at the head of the four 
 catalogues of the apostles. He was 
 among the first who recoenized Jesus 
 as the Messiah (John 1 ': 40-42), and 
 with Andrew, his brother, the first call- 
 ed to be a constant attendant of Jesus, 
 ch. l:lf>-18. He was spokesman of 
 the apostles, as in Malt, 10 ; Ki , and the 
 
 chief speaker on the day of Pentecost. 
 He was also the first to carrv the gos- 
 pel to the Gentiles, Acts ch. 10. Thus 
 Peter maj' be said to have opened the 
 kingdom of heaven to both Jews and 
 Gentiles. But though prominent and 
 foremost among the apostles, he was 
 •Boiover them nor above them. That he 
 had no superiority of rank is evident 
 from 1 Pet. .5 : 1, where he describes 
 himself as "a fellow elder," and from 
 the fact that Paul in Gal. 2 : 7-9 speaks 
 of him as one of the "pillars" together 
 with James and John, comjjares him as 
 an apostle to the circumcision to him- 
 self as an apostle to the tincircumcision, 
 and rebukes him as an equal. That the 
 apostles were all equal in rank appears 
 from Matt. 18 : 18 ; 19 : 27, 28; 20 : 25, 
 26, 28 ; 23 : 8 ; John 20 : 21-23 ; Acts 
 1 :8. 
 
 The most we know of Peter is derived 
 from the Gospels and the Acts of the 
 Apostles. The latter book traces him 
 to the Council at Jerusalem. After 
 this he was with Paul at Antioch (Gal. 
 2:11), labored at Corinth (1 Cor. 1:2; 
 3 : 22), and at Babylon, where he wrote 
 his first Ejiistle, 1 Pet. 5 : 13. According 
 to a tradition which may be considered 
 in the main reliable, he visited Rome 
 in tiie last year of his life, and suffered 
 niartyrddin l)y crucifixion under the 
 reiiiii of Nero. 
 
 17. James the sou of Zebedee. 
 The name is the same as Jacob, mean- 
 ing SKjijjIitntfr. It is ai'iilied to three 
 
A.D. 28. 
 
 MARK m. 
 
 65 
 
 16 out devils. And "Simon *he surnamed Peter; ' Mt. 4. 18 ; i Pet. 
 
 17 and y James the son of Zebedee, and ^ John the brother , jo^n j 42 
 
 of James ; and he surnamed tlicm Boanerges, which ^ Mt. 4. 21 ; Ac. 12. 
 
 18 is, * The sons of thunder: and Andrew, and ''Philip, .jo},^ jg .jg . j 
 and Bartholomew, and Matthew, and * Thomas, and johui.i;2 John 
 
 1.1; Rev. 1.1,9. 
 
 Is. 5S. 1. 
 
 " John 1. 43-46. « John 20. 24-29. 
 
 persons in the New Testament. This 
 is James the greater or elder, and is 
 never mentioned in the New Testament 
 apart from John his brother. Tlie^' 
 were selected with Peter to witness the 
 restoration of Jairus' daugliter (ch. 5 : 
 42), the transfiiiuration (ch. 9 : 2), and 
 tlie aj^ony in Gelhsemane, ch. 14 : 23. 
 James was the first martyr amoni;; the 
 apostles, being slain with the sword by 
 Herod Agrippa I., Acts 12 : 2. 
 
 John, whose name means gracioushj 
 given by Jehovah, was, next to reter, the 
 most noted of the twelve, and charac- 
 terized by a wonderful mingling of 
 gentleness and firmness. He belonged to 
 a family of influence, as is evident from 
 his acquaintance with tlie family of the 
 high-priest (John 18 : 15), and was in 
 ea.sy circumstances, since he became 
 responsible for the maintenance of his 
 Lord's mother, John 19 : 2(3, 27. After 
 the ascension of Jesus he resided at 
 Jerusalem. About A. D. 65 he removed to 
 Ephesus, and for many years labored in 
 Asia Minor. He survived all the apos- 
 tles, and died at Epiiesus about A.D.IOO, 
 being then according to Epiphanius 
 ninety-four years old, but according to 
 Jerome a hundred. 
 
 Surnamed them Boanerges. Pro- 
 bably a Greek modification of the Ara- 
 mean pronunciation of the Hebrew 
 Beni-regesh, meaning in Hebrew nous of 
 a tumult Honx throng (Ps. (>4 : 2), and in 
 Syriac sons of thunder. The exact 
 significance of this surname has been 
 much debated. It is most natural to 
 regard it as an appellation of praise and 
 descriptive of their spiritual character. 
 It is very improbable that the surname 
 bestowed on Peter should be one of 
 praise and that on James and John, as 
 some suppose, an epithet of censure. 
 The application of the surname to the 
 two brothers should not be too limited. 
 It was doubtless descrijitive of their 
 vehement and zealous spirit, ch. 9:1^; 
 10 : 37; Luke 9 : 5i; John 18 : 15, 16 ; 
 19 : 26 ; Acts 4 : 13. Also of tlieir minis- 
 terial power, "The thunderbolt is the 
 
 son of thunder, as it accompanies the 
 crash from the rent clouds." — Hiller. 
 That James should have been the first 
 martyr of the apostles, and that Herod 
 should have singled him out as his first 
 victim when he stretched forth his hand 
 to oppress certain of the church, is best 
 explained by supposing him very' earnest 
 and powerful in his preaching and 
 labors as an apostle. The ministerial 
 power of John may be infeired from 
 the fact that he is so frequently associ- 
 ated with Peter in the Acts (3 : 1 ; 8 : 14). 
 John was indeed passively gentle, but 
 positively earnest, stern, and even severe, 
 1 John 1 : 6 ; 2 : 4, 22 ; 3 : 8, 17 ; 4 : 3, 20. 
 His utterances of truth were solemn and 
 profound, especially respecting the 
 Christ, the Word, in his Gospel and 
 Epistles, and the future in the Apoca- 
 lypse. This is the only place wiierc this 
 surname is found in the New Testament. 
 That it was not commonh' used like 
 the name Peter may be explained by the 
 fact that it was a collective one; they 
 were conjointly named Boanerges. 
 
 18. Andrew. In Matthew and 
 Luke (see on ver. 16) Andrew is 
 
 E laced immediately after Peter. But 
 uke in the Acts, the same as Mark 
 here, places Andrew after James and 
 John. Compare ch. 13 : 8. The se- 
 paration of the name of Andrew from 
 that of his brother Peter may be ex- 
 plained by the fact that they, like 
 Peter, received a surname from Jesus, 
 that they were illustrious as " sons of 
 thunder," and that they are frequently 
 associated with Peter, as at the trans- 
 figuration. See first paragraph on 
 ver. 17. 
 
 Andrew was a name of Greek origin, 
 and was in use among the Jews. It is 
 derived from a word that means man, 
 and may have been applied to him on 
 account of his manly spirit. He be- 
 longed to Beth.saida (John 1 : 44), and 
 was a disciple of John the Baptist, and 
 had the honor of leading his brother 
 Peter to Christ, John 1 : 40, 41. He re- 
 sided afterward at Capernaum, ch, I ; 
 
66 
 
 MARK III. 
 
 A.D. 28: 
 
 'James the son of Alphseus, and e Thaddseus, and ^ Ac. 15. 13; Jam. 
 19 ''Simon the Canaanite, and Judas Iscariot, which e Lk.(i.ir)- Judei. 
 
 also betrayed him. 
 
 ''hlc.ti. 15; Ac. 1. 
 13. 
 
 29. He appears in connection witli 
 feeding the live thousand (John 6 : 8), 
 afterward as the introducer of certain 
 Greeks to Jesus (John 12 : 23), and al- 
 so with Peter, James, and John, ask- 
 ing concerning the destruction of tlie 
 temple, Mark V6 : 3. Of his subse- 
 quent history and labors nothing is 
 certainly known. Tradition assigns hcy- 
 thia, Greece, and Thrace as the scenes 
 of his ministry. He is said to have 
 been crucified at Patrse, in Achaia, on 
 a cross in the shape of X, which is 
 therefore called St. Andrew's cross. 
 
 Philip. A name of Greek origin, 
 meaning lover of horses. He was a 
 native of Bethsaida, a disciple of 
 John the Baptist, and called by our 
 Lord the day after the naming of 
 Peter, John 1 : 43. He is mentioned in 
 connection with feeding the five thou- 
 sand ; as introducing with Andrew cer- 
 tain Greeks to Jesus ; and as asking, 
 after the last supper, " Lord, sliow us 
 the Father and itsuflficeth us," John 6 : 
 5-7 ; 12 : 21 ; 14 : 8-10. Of the labors 
 and death of Pliilip nothing is cer- 
 tainly knowni. A tradition says that 
 he preached the gospel in Phrygia, and 
 suffered martyrdom. He doubtless 
 had also a Hebrew name. 
 
 Bartholomew. The Hebrew form 
 is Bar-Tliolinai, or son of Tholmai, the 
 latter meaning rich in furr(»v.% or culti- 
 vated fiel(l% the whole name imi)lying, 
 as some suppose, ricli fruit. It is the 
 patronymic, as is generally supposed, 
 of Nathaniel of Cana of Galilee. In the 
 first three Gospels, Philip and Bartholo- 
 mew are constantly named together, 
 and Nathaniel is nowhere mentioned; 
 while in the fourth Gospel Philip and 
 Nathaniel are similarly combined, but 
 nothing is said of Bartholomew, John 
 1 : 4.5 ; 21 : 2. According to tradition, 
 he labored in India (Arabia Felix is 
 sometimes called India by the ancients), 
 and was crucified either in Armenia or 
 Celicia. 
 
 Matthew was also called Levi the 
 son of Alphaeus. See on ch. 3 : 14 ; 
 Luke .5 : 27. His residence was at 
 Capernaum, and his profession a pub- 
 lican. His great humility is shown 
 by styling himself in his Gospel " Mat- 
 
 thew the publican" (Matt. 10: 3); 
 in his comparative silence in regard 
 to leaving all and following Jesus, 
 and to the great feast he gave at 
 his house, both of which are told 
 us by Luke (5 : 38, 29). His name ap- 
 pears for the last time in the New 
 Testament among the eleven in Acts 
 1 : 13. Tradition assures us that he 
 preached the gospel for several years 
 in Palestine. Earlier traditions state 
 that he died a natural death, but a 
 later one says that he suffered martyr- 
 dom in Ethiopia. 
 
 Thomas was also called Didynms 
 (John 11 : IG), both meaning a twin, 
 the former Aramaean, the latter Greek. 
 He was probably from Galilee. He 
 was impulsive (John 11 : 16), of an in- 
 quiring mind (John 14 : 5-6), and slow 
 to be convinced, John 20 : 34-39. Tra- 
 dition aflirms that he preached the 
 gospel in India, and suffered martyr- 
 dom. 
 
 James the son of Alpheus is 
 also called James the less or the 
 younger, ch. 15 : 40. His father is 
 probably not the same as the father of 
 Matthew^ but is generally thought to 
 be identical with Cleophas or Clopas, 
 John 19 : 35. Alphaeus and Clopas 
 are but different ways of expressing 
 the same Hebrew name. Some sup- 
 pose hun to be James, the brother or 
 cousin of our Lord (John 19 : 35 ; Luke 
 34 : 10) ; and that he had a brother 
 Jo^^es, Matt. 27 : .56. 
 
 Thaddeus, the surname of Leb- 
 beus. Matt. 10 : 3. By comparing the 
 four catalogues of the apostles, it ap- 
 pears that he was also called Judas, 
 the brother of James, or as some supply, 
 the .son of James, Luke 6 : 16. He was 
 the "Judas, not Iscariot," John 14: 
 22. It has been common to regard 
 Lebbeus and Thaddeus as allied names, 
 being derived from Hebrew or Ara- 
 maean words, the former denoting 
 heart and the latter breast, and hence 
 denoting the hearty, the courageous. 
 This ig, however, doubtful. Judas 
 means renowned. Some regard him the 
 author of the Epistle of Jude ; but 
 others think that the author of that 
 epistle was Jude the Lord's brother. 
 
A.D. 2S. 
 
 MARK III. 
 
 07 
 
 Jesus charged hy Ids relatmis with madness, and hy the 
 scribes and Pharisees icith being in league with Satan. 
 
 20 AND they went into an house. And the multi- 
 tude Cometh together again, ' so that they could not i ch. 6. 31. 
 
 21 so much as eat bread. And when his ''friends it ver. 31. 
 
 Simon the Canaanite. Rather, 
 tfie Vanaiiile (Greek kanaiiaiox), an 
 inhabitant of Cana. Or, more probably, 
 the name corresponds with the Greek 
 kananites, a zealot, according to its 
 Hebrew etymology. He is called 
 Simon Zeloles by Luke in his Gospel 
 (6 : 15), and in the Acts (1 : 13), pro- 
 bably on account of his former zeal for 
 the law, and possibly as e.vpressive of 
 his character. The name also distin- 
 guished him among the apostles from 
 Simon Peter. It has been tliouglit that 
 he took it from having belonged to a 
 political sect l<nown among the Jews as 
 Zealots. This was prol)al)ly not the 
 case, as tlie party Ijcaring that name 
 do not appear in Jewish history till 
 after the time of Christ. He is only 
 mentioned in the New Testament in 
 the four catalogues. 
 
 19. Judas Iscariot, that is, Judas, 
 man of Kariotfi, probably a native of 
 Karioth, a small town in the tribe of 
 Judah, Josh. 1.") : 2.5. He was probablj* 
 the only one of the apostles who was 
 not by birth a Cialilean. His father's 
 name was Simon, John 6 : 71. He car- 
 ried the bag, and approi)riated part of 
 the common stock to his own use, 
 John 12 : 6. The climax of his sins 
 was the betrayal of Jesus, which was 
 speedily followed by suicide. His in- 
 famous character doubtless accounts 
 for the position of his name as last on 
 I each of the catalogues in the Gospels. 
 ' Also. Besides being an apostle, he 
 betrayed him, delivered him up into 
 the power of the authorities. An 
 apostle and uho a traitor (Luke 6 : 1(5), 
 a terrible addition, and fearful guilt. 
 It was a part of infinite wisdom that 
 Christ should have chosen his betrayer 
 among the twelve. God works even 
 through wicked men, as in the case of 
 Balaam. The churches of Christ must 
 not expect absolute purity on earth ; 
 some of the chaff must remain among 
 the wheat. The defection of those 
 who have been regarded great in the 
 Church will not cause its ruin. 
 
 iy-30. Jesus chakged with mad- 
 
 ness BY HIS relations, AND WITH 
 BEING IN LEAGUE WITH SaTAN BY THE 
 SCRIBES AND PHARISEES. His rCpHcS. 
 
 The blasphemy against the Holy Spirit, 
 Matt. 12:22-37; compare Luke 11: 
 14-23. Mark's account is the shortest, 
 but very life-like. Both Matthew and 
 Mark exhibit stiiking evideuces of in- 
 dependent nairativcs. 
 
 19. They went into a house. 
 Rather, T/ic>/ come, etc. The meaning 
 probably is that given in the margin of 
 the common version, and long before 
 by Wiclif. Thcij came /loine, tliat is, to 
 Capernaum (M.ttt. 9 : 1), the head- 
 quarters and center of their operations. 
 See on ch. 2 : 1, where house seems to 
 be used in the same sense. 
 
 Some time intervened between the 
 selection of the apostles (the account 
 of which ends with the first part of 
 this verse) and the return to Caper- 
 naum nairated at the end of the verse. 
 Mark omits the Sermon on the Plain 
 (Luke () : 17—19) and the intervening 
 events Luke 7 : 1 to 8 : 3. During this 
 time occurred the second preaching 
 tour throughout Galilee (Luke 8 : 1-3), 
 which probably occupied two or three 
 months of the sunnner of A. D. 28. See 
 author's Harmonv on j^jJ 5CK^8. 
 
 20. The muliitude cometh to- 
 gether again. The gathering and 
 greatness of the crowtl is most vi\idly 
 described. In a former entrance into 
 Capernaum (ch. 2 : 1, 2), they filled the 
 house so that there was no longer 
 room, even at the door. Afterwai-d 
 the vast multitude thronged him by the 
 seaside, ch. 3 : 9, 10 ; now the multi- 
 tude gathers again, and is so great 
 and constant that they — that is, Jesus 
 and his disciples — could not even eat 
 bread. Tluy could not find time or 
 opportunity to take their meals, since 
 the throng eontiiuied, and people were 
 coming and going all day long. 
 
 21. His friends. Not his disciples, 
 for they were with him, but his ?•<•?«- 
 tions, kinchrd. See on ver. 31. They 
 went out ; from their house or houses 
 where they were living or stopping at 
 
68 
 
 MARK m. 
 
 A.D. 28. 
 
 heard of it, they went out to lay hold on him : • for 
 they said, He is beside himself. 
 23 And the scribes which came down from Jerusalem 
 said, '" He luith Beelzebub ; and, By the prince of 
 the devils casteth he out devils. 
 
 ' John 7. 5 ; 10. 20. 
 
 ">Mt. la. 24; Lk. 
 11. 15; .Mt. 9. 
 34 ; 10. 2,5 ; John 
 7. 20 : 8. 48, 52 ; 
 10. 20. 
 
 Capernaum. To suppose them coming 
 from Nazareth is unnecessary. Jesus 
 may not have remained in the house, but 
 have gone out in tlie open air to teach 
 and Ileal. That a talkie may liave been 
 spread in tlie house is consistent witli, 
 thougli not a necessary inference from, 
 the last chiuse of tlie ))receding verse. 
 Lay hold on hiin. Seize him, tal<e 
 him, so as to I'estrain him. For in- 
 troduces the reason. They said. 
 His kinsmen who went out to talvc 
 him ; not " it was said," as some sup- 
 pose. Beside himself. He is out 
 of his ntiiul, imi)rudeiilly carried away 
 with earnestness and excitement. " It 
 is designedly ambiguous, inasmuch as 
 the bedde himnelf may mean, in a good 
 sense, the being for a season rapt into 
 ecstasy by religious enthusiasm {'I Cor. 
 5 : 13), as well as in a bad sense, he 
 being permanently insane. In his 
 ecstasy, he is no longer master of 
 himself." — Lange, Common Mark. 
 
 22. The scribes. See on ch. 1 : 22. 
 Which came down from Jerusa- 
 lem ; to watch the movements of Jesus. 
 "The expression is too definite to be 
 explained of a mere accidental pi-esunce, 
 or a coming down on other business." 
 — J. A. Alexandeu. Matthew (12: 24) 
 says they were Fliarisees. The healing 
 of the impotent man at the pool of 
 Bethesda on the Sabljath (John 5 : 8-10), 
 had a little time before aroused opposi- 
 tion at Jerusalem. The Sanhedrim had 
 doubtless heard of his popularity in 
 Galilee, and of his heal-ing on the Sab- 
 bath there, ch. o : 1-6. It is not un- 
 likely, tlieix'fore, that they sent these 
 sciibes who belonged to the strictest 
 party, the Pharisees, to watch and op- 
 pose him. So they liad once sent a de- 
 putation to ask John the Baptist who 
 lie was (John 1 : 19) ; and if they had 
 sent one to John against whom tliey 
 were making no special opposition, 
 much more would lliey likely send an 
 embassy into Galilee to watch and ques- 
 tion Jesus, whom they were already 
 systematically aud malignantly oppos- 
 ing. 
 
 Said. The reason of their malicious 
 
 charge was a most wonderful miracle 
 in healing a blind and dumb demoniac. 
 Matt. 12 : 22-24. The people who 
 witnessed it Mere filled with astonish- 
 ment, and iu tlieir surprise they asked, 
 "Is this the son of David," the Mes- 
 siah y The Pharisaic scribes heard it. 
 They could not deny the miracle. Tliey 
 must also acknowledge something more 
 than human power, and in their hatred 
 to Jesus they charge him with being in 
 league with Satan. He hath Beelze- 
 bub. He is possessed with Satan. 
 Satan is in him or with him, and thus he 
 has power over inferior evil spiiits. 
 The other evangelists nowhere state this 
 charge. Matt. 9 : 34; 10 : 3.5 ; 12 : 24; 
 Luke 11 : 15. Beelzebub, or i-ather 
 Beclzebul, according to the Greek, was a 
 name applied by" the Jcavs to Satan 
 (ver. 23), and immediately explained as 
 the prince of the devils, that is,chief 
 ruler, presider over (le)ii07is, see on ch. 
 1 : 13, 83, 32. The name is variously 
 explained. Thus by some it is supposed 
 that the name Baalzebub, hrd of flies, 
 the fly-god of Ekion (2 Kings 1 : 2), was 
 chnnged to Baalzebul or Beelzebul, lord 
 of (lioiff, dung-god, expressive of con- 
 tempt, and applied to Satan as the 
 prince of all idolatry and impurity. But 
 although Lightfoot (Ilor. Heb. Matt. 12 : 
 24; Luke 11 : 15) has shown that Zebul 
 occurs in the Talmudic writers, in the 
 sense of dnvg and filth, and is by them 
 applied in this sense to idols, jet in the 
 Hebrew Scriptures it never occurs in 
 that sense, but means a habitation, a 
 house. Hence others suppose Beelzebul 
 to mean lord of the hedntation, vmster of 
 the house, and thus applied to Satan as 
 the lord of idolatry, or demons, and the 
 kingdom of darkness. Thus Jesus in 
 Matt. 16 : 25 may be regarded as repre- 
 senting himself in contrast, as the true 
 "master of the house." The latter is 
 the better explanation. Satan is the 
 great usurper. The epithet in the 
 mouth of a Jew was one of the most 
 contemptuous he could use. And these 
 wily scribes from Jerusalem, in their 
 hatred, rather than to acknowledge the 
 superhuman power of Jesus to be of 
 
A.D. 28. 
 
 MARK III. 
 
 60 
 
 23 "And he called tliom unto him, and said unto thoni 
 
 24 in parables, How can Satan cast out Satan ? And 
 if a kingdom be divided against itself, that king- 
 
 25 doni cannot stand. And if a house be divided 
 2G against itself, that house cannot stand. And if 
 
 Satan rise up against himself, and be divided, he 
 27 cannot stand, but hath an end. "No man can enter 
 into a strong man's house, and spoil his goods, ex- 
 cept he will tirst bind the strong man ; and then he 
 
 » Mt.12.25; Judij. 
 12. 1 ; 2 Sam. 20. 
 1, 6, 
 
 •Jf. 49. 
 12. 29. 
 
 24; Mt. 
 
 God, chose the fearful nltcruativc of 
 asfriliiiii^ it to tlu- devil. 
 
 2o. He called them. Tlio Phari- 
 sees h;id made tliis infamous charge 
 not in tile licarini;- of Je^us, but to 
 i-onie of tlie people. But Jesus knew 
 their words and their thoufjhts, tluir 
 nialiniiant frelings and purjjoses, Matt. 
 l.i : 2.") ; compare Luke 11 : 15, 17. By 
 parables. By timillludes and coni- 
 p.u'isons; as kinydoni, house, strong 
 man, vers. 24-27. Jesus replies, first by 
 sliowiiiir tlie al)Siud ty of the charge : 
 How can Satan cast out Satan? 
 How ean lie figiit against himself':' To 
 do tills he would be self-eontradietory, 
 ligliting for God and against his own 
 nature antl kingdom ; he would lose his 
 own distinctive character, and be no 
 longer Satan. The mere asking tlie 
 (luestions sliows the absurdity and tlie 
 impossibility of Satan lighting against 
 his own agents and representatives in 
 tlie world. Satan means adversary, 
 see note on ch. 1 : l:}. 
 
 24. His first illustration is from a 
 kin$;doin divided asi^ainst itself, 
 a state, a government not merely rent 
 !iy internal strifes, but lighting against 
 itself, its power, representatives, agents. 
 In such a case that kingdom cannot 
 stand, be made to stand, or be estab- 
 lished. A kingdom must have unity 
 or it will be destroyed. If it is divided 
 and at war against its own exi>tenee it 
 will, such a state of things continuing, 
 be lirought to a desolation. 
 
 2.'). The second illustration is from a 
 house, a family. Divided a£;ainst 
 itself; divided against its own in- 
 terests and existence. Similar sayings 
 were doubtless common among the 
 Jews. Thus we " read in the writings 
 of the Jews, ei'ery houxein tohich Ificrein 
 a diifisi<»i, at tJte end s/iall coiiw to desola- 
 tion, (Derech. Eretz, c. 5.)"— Dk. (iii.i,. 
 
 26. So if Satan rise up against 
 himself, if 1 as a represeutalive of 
 
 Satan, or if Satan through me has risen 
 up against himself, as he is represented 
 by demons in men, and is divided 
 against himself, liroken into factions 
 and warring against his own interest, 
 he cannot stand, he can not be made 
 to stand, but hath an end to his 
 power and kingdom. See -Matt. 12 : 2(5, 
 where it is reeognized that Satan has a 
 kingdom, but being an usurper, he is 
 never called king. Yet he is called 
 " prince of this world" (John 12 : 31 ; 
 14:30; 16:11), and "prince of the 
 power of the air," EjjIi. 2 : 2. Hatred 
 and stril'e indeed iirevail in his kingdom, 
 but there is among the devil and all his 
 subjects a unity in their enmity to God 
 and man, and niither he nor they will 
 deliver any from their cruel tyranny. 
 Should Satan turn against himself lie 
 would also have an end in the sense that 
 he would cease to be what he is. 
 
 27. Mark here passes over an argu- 
 ment, recorded by Matthew (12 : 26, 
 27), drawn from a similar power 
 which the disciples of the Pharisees 
 professed to exercise in some cases 
 over demons. lie comes at once to 
 the final illustration which concludes 
 the argument, showing from the nature 
 of the case that Jesus was the opposer 
 of Satan, and sii]ierior to him and all 
 his hosts. No man. Some aiuient 
 manuscrijits begin with hut. Hut no 
 o)ie. Strong man's house. Not 
 strong unc^s /toiise, referring to Satan as 
 some have supposed, but stronij nmn's 
 house, referring to what occurs among 
 men. The illustration is drawn from 
 life. Spoil his goods. Pillui/e, 
 plunder his (/(xxls, implements, tools, 
 and household stuff. A strong man's 
 house is entered and plundered, not by 
 himself or friends, but by an enemy 
 who is stronger than he, who tirst binils 
 him, and then }Annders his house, his 
 agents, instruments, tools, furniture, 
 and treasures. Thus Jesus did in east- 
 
70 
 
 MARK III. 
 
 A.D. 28. 
 
 28 will spoil his house. Verily I say unto you, p All ^^- ^\P\.,^KV 
 sins shall be forgiven unto the sons of men, and . . , 
 blasphemies wherewith soever they shall blaspheme : 
 
 29 ibut he that shall blaspheme against the Holy Spirit 
 liath never forgiveness, but is in danger of eternal 
 
 30 damnation. Because tlaey said, He hath an unclean 
 spirit. 
 
 12. 10 ; 1 Tim. 1. 
 13-15 ; 1 John 1. 
 7,9. 
 1 Lk. 12. 10 ; Ac. 
 7. 51; Heb. 6. 4; 
 10. 26, 29 ; 1 John 
 5. 16. 
 
 ing out demons, who were the agents 
 and instruments of Satan's household. 
 The only conchision then was, that 
 Satan was overpowered and conquered, 
 cast out and judged, John 12 : 31 ; 16 : 
 11 ; Luke 10 : 18. 
 
 28. Jesus now gives the Pharisees a 
 solemn warning against a sin they 
 were in danger of committing. Verily, 
 I say unto you. A solemn and au- 
 thoritative expression often used by our 
 Savior when he was about to utter a 
 momentous truth, or to reveal some 
 new fact to men, ch. 8 : 12 ; 9:1, 41 ; 
 10 : 15, 29, etc. Verily or truIi/ is the 
 translation of the Hebrew amen which 
 Jesus often used at tlie beginning of a 
 sentence to give it force. As emphat- 
 ically the lawgiver of his ])Cople, he 
 could speak with an authority above 
 all other teachers. lie is also the 
 Amen, the faithful and true witness, 
 Rev. 3 : 14. Jesus first declares that 
 all sins in general will be forgiven 
 the sons of men. They will not all 
 be committed and hence not all for- 
 given in a single individual; but all 
 sins committed by the different mem- 
 bers of the human race, will be for- 
 given in different individuals except 
 the one about to be specified. Then he 
 speaks of a particular class of sins, 
 which are the most heinous, namely 
 blasphemy, or rather UanplietidcH, 
 those, whatever they maj' be, where- 
 with they shall blaspheme. To this 
 class the one unpardonable sin be- 
 longs ; all others shall find forgiveness 
 in different individuals. It was nat- 
 lU'al for Jesus to descend from sins 
 in general to blasphemies in i)articular, 
 and thus reach the deepest and black- 
 est of all sin wliicli could never fiud 
 forgiveness. 
 
 29. Blaspheme. The word thus 
 translated primarily means tospmk evil, 
 revile, dander. Among the heathen, 
 speaking evil of gods was common as 
 well as of men, and but little thought 
 of. But among the Jews, reviling the 
 one true God was regarded as a terrible 
 
 and capital crime. Hence the word in 
 Scripture when applied to God took 
 upon itself the stronger meaning toblas- 
 p/ieme, to speak irreverently and im- 
 piously to God, or of God, or of sacred 
 tilings. As reviling a fellow-man pre- 
 supposes a malicious purpose, so blas- 
 phemy presupposes an impious inten- 
 tion to detract from the gloiy of God, 
 and to alienate the minds of others from 
 the love and reverence of God. Wher- 
 ever it is spoken of in Scripture it is 
 also connected with oral utterance. An 
 idea of this sin may be gained from 
 Lev. 24 : 10-16, where the son of an 
 Israelitisli woman blasphemed the 
 name of Jehovah, vented against him 
 abuse and imprecations, and he was 
 stoned to death. It was a most heinous 
 sin, and amounted to treason under the 
 theocracy. Another instance is re- 
 corded in 2 Kings 18 : 28-3.5 ; 19 : 1-6, 
 where Jehovah and his perfections are 
 maliciously reviled. See also Rev. 16 : 
 10, 11. 
 
 We may conceive a gradation of 
 blasphemy, the highest being that 
 against the Holy Spirit, as God convict- 
 ing, renewing, and sanctifying. Next 
 to this is that against the Son (Matt. 12 : 
 32), as God manifested in the flesh, en- 
 gaged in the work of redemption. Then 
 that against the Father, or God, the 
 great original source of love and mercj', 
 or, as Whedon styles him, the original 
 background of Deity. And lowest of 
 all, speaking reproachfully of sacred 
 things. 
 
 What, then, is it to blaspheme 
 against the Holy Spirit ? It can 
 not be mere continued opposition to 
 the gospel, obstinate impenitence, or 
 final unbelief ; for this is not specific 
 enough ; and besides, on the same prin- 
 ciple by which this is regai-ded un- 
 pardonable, every sin might be styled 
 unpardonable if the individual con- 
 tinues to indulge in it. The sin, how- 
 ever, was of a specific kind, and seems 
 to have been willfully maligning and 
 vilifying the Holy Spirit. This seems 
 
A.D. 2f 
 
 MARK III. 
 
 71 
 
 evident from the context and the ae- 
 conipanjing circumstances. Tlie Phari- 
 sees had attributed the power of Jesus 
 to Satan, and had used tlie contempt- 
 uous epitliet, Beelzebul, and liad said, 
 "lie has an unclean spirit," ver. 80. 
 Tliey were guilty in this of blasphemy 
 against the Son, especially against 
 Ids divine nature. Compare Matt. 12 : 
 o:i and note. He warns tlieiu, therefore, 
 tiiat but a step further and tlieir sin 
 would be unpardonable. The sin, how- 
 ever, implies a state of heart, malignant 
 and willful opposition to the S])int. 
 'I'luis the Pharisees, surrounded with 
 iil)nn(lant evidence that Jesus was the 
 Son of God, exercised a malignant and 
 willful oi)position to him, which found 
 vent in abusive and infamous language, 
 constituting blasphemy against tlu- Son, 
 Matt. 12 : 32. So in regard to blarspheniy 
 agiunst the Holy Spirit, there must be 
 a knowledge and a full intention. It 
 can be conmiitted, therefore, only where 
 u person is surrounded with the evident 
 manifestations of the Spirit, and under 
 Ins influence ; where he knows and i.s 
 convicted that it is the Spirit, and yet 
 in his op{)osition he malicionsly and 
 willfully maligns and traduces the Spirit. 
 Compare 1 Tim. 1 : i;}, where we learn 
 that Saul of Tarsus, the blaxphcincr, 
 ol)tained mercy because he did it Igno- 
 rantly in unbelief. It is more aggravated 
 than grieving the Spirit, P'pil. 4 : oO ; 
 it is the extreme and highest form 
 of resisting the Spirit, Acts 7 : 51. 
 Compare 1 John 1:5; Heb. 6:4-8; 
 10:29; 2 Tim. 8:8; Jude 4, 12, l:!. 
 
 Yet, since the Spirit brings the truth 
 to the heart in his work of conviction 
 (John IG : &-11), and this truth presents 
 Christ, it is dillicult to conceive how a 
 person can blaspheme against the Holy 
 Spirit without blaspheming also against 
 the Son. And if this is so, then we 
 get a glimpse at the fact that blas- 
 j)hem3' against the Holy Spirit, though 
 the great fatal and unpardtmable 
 crime, is generally complicali'd with 
 other sins, the result of some previous 
 course of sin, and inseparably connect- 
 ed with willful malignity and hardness 
 of heart. 
 
 Since God comes to the hearts of men 
 onlj' as the Holy Spirit, sins against 
 the Spirit are the most heinous, "being 
 the most directly against God, and 
 blasphemy against him the extreme of 
 all sin. It is an insult which always 
 overstep* that line between God's 
 
 patience and his wrath, resulting 
 in incorrigible hardness of heart, and 
 in the departure of the Spirit forever. 
 Hence it is a sin which hath never for- 
 (/Ivenens, both fi'om its nature and the 
 consequent linal departure of the 
 Spirit. 
 
 Ilath never forgiveness. The 
 exact meaning is more clearly brought 
 out by translating, Hath no for<jivenes& 
 forever. The word translated forever 
 is the noun, denoting here eternal 
 duration, eternity, and points to the 
 same duration in this clause that its 
 adjective eternal does in the next. 
 Thus our Savior makes the strongest 
 assertion possible both negatively and 
 ])ositively : Hath no forgiveness forever, 
 but is ' in danger (liable to) of 
 eternal damnation^ eternal con- 
 demnation and consequent punish- 
 ment ; or according to the most ancient 
 nnmuscripts and highest critical au- 
 thorities, is gniltij of eternal sin, that is, 
 never to be blotted out, one that will 
 be punished eternally. 
 
 To the question, Can this sin be now 
 coiiiiuitted '^ it must be answered. Most 
 assuredly. The Holy Spirit is in tlie 
 world, among the followers of Christ, 
 convicting the world of sin, and of 
 righteousness, and of judgment. He 
 can be thus opposed and blasphemed. 
 He comes in contact with men; and 
 under the light of the gospel, they have 
 all the knowledge necessary for com- 
 mitting so terrible a sin. The great 
 anxiety of many, however, especially 
 of those under deep convictions of sin, 
 lest they have committed the unpar- 
 donable sin, is unnecessary. Theiranxi- 
 ety is an evidence that they have not 
 committed it ; for their convictions 
 show the piesence and the striving 
 of the Spirit, who still says, "Come. 
 The spiritually blind and insensible, 
 they who discover no compunctions 
 of conscience and no striving of the 
 Spirit, are the ones to be alarmed. 
 And to all who are trifling with 
 the Spirit, the fact that this siu 
 may be committed should be a warn- 
 ing. Their trilling may grow into a 
 resistance which shall be so intention- 
 al, so malicious, and so outspoken, 
 as to constitute this extreme of all 
 sin. 
 
 80. Mark gives the reason of Christ's 
 warning against blaspheming the Holy 
 Spirit. It was because the scribes had 
 maliciously said, He hath an un« 
 
72 
 
 MARK HI. 
 
 A.D. 28. 
 
 Chrisfs motJier and brethren. 
 
 31 'There came then his brethren and his mother, 
 and, standing without, sent unto him, calling him. 
 
 •Mt. ]2. 46; Lk. 
 8. 19 ; 2 Cor. 5. 
 Itj. 
 
 clean spirit, which was essentially 
 their meaning when they said, "He 
 hath Beelzebub." They were £?uilty 
 in this contemptuous language of blas- 
 pheming the Son, especially his divine 
 nature (Matt. 12 : 32) ; and needed only 
 to exercise the same malicious spirit 
 and outspoken opposition against the 
 Holy Spirit, when he should come, in 
 order to blaspheme him. Some sup- 
 pose that the scribes and Pharisees 
 in uttering such language regarding 
 Jesus and his miracles did really com- 
 mit blasphemy against the Holy Spirit. 
 But of this Jesus gives no intimation. 
 His discourse immediately after (Matt. 
 12 : 33-37) is against such a supposi- 
 tion ; for why should he exhort them 
 to make their profession and practice 
 agree if they had committed that sin 
 which would put them at once and for- 
 ever beyond the reach of salvation ? 
 Besides, it is not probable that this sin 
 could be committed before the descent 
 of the Spirit on the day of Pentecost. 
 The Jews of Christ's day were evident- 
 ly not familiar with the doctrine of 
 the Trinity, and hence with the doc- 
 trine of the personal Holy Spirit. 
 These doctrines seem not to be pro- 
 minently nor clearly revealed in the 
 Old Testament. Their germs, however, 
 were there, and many passages are 
 made more intelligible and the better 
 understood now that they are clearly 
 revealed in the New Testament. The 
 coming of the Holy Spirit, and the 
 revelation of him as a manifest fact in 
 the church and the world, took place on 
 the day of Pentecost. The Spirit in- 
 deed descended on Jesus, but it was a 
 manifest fact only to John. Jesus 
 breathed the Spirit upon his apostles 
 before his ascension, but it was only a 
 manifest fact to them in enlightening 
 their minds to understand tlie Scrip- 
 tures. But to the Jews and to the 
 world at large, the personal Holy Spirit 
 seems to have been not a manifest fact 
 before the day of Pentecost. He could 
 not therefore be intelligently opposed ; 
 and without intelligent malicious in- 
 tention there could be no blasphemy. 
 Compare the ignorance of certain dis- 
 ciples of John, in regard to the Holy 
 
 Spirit, Acts 19 : 2. See Article by the 
 author on this whole subject in Oct. 
 number of the Baptist Quartekly, 
 1868, pp. 44.5-460. 
 
 31-35. Christ's mother and breth- 
 ren. Who they are in the truest and 
 highest sense. Matt. 12 : 46-50 ; Luke 
 8 : 19-21. Luke is the briefest. Mat- 
 thew and Mark are similar, both pre- 
 senting some graphic details. 
 
 31. Then. T/icrefore; supposed by 
 some to indicate the resumption of the 
 narrative from vcr. 21, concerning his 
 relatives going out to lay hold on him. 
 It was while he was yet speaking to 
 the people, Matt. 12 : 46. Some of the 
 oldest manuscripts have and instead of 
 therefore ; And hu brethren, etc. It 
 should be noted that Mark puts breth- 
 ren lirst, while Matthew and Luke 
 put his mother first. His brethren 
 may have led the way, followed by his 
 mother. As they are mentioned by 
 the three evangelists in connection 
 with his mother, the presumption is 
 that they were his younger brothers, 
 children of Joseph and Mary. Some 
 regard them the children of Joseph by 
 a former marriage. Others take the 
 word brothers in the wider Oriental 
 sense to mean near relation, kinsmen, 
 Gen. 14 : 8. See further on, ch. 6 : 3. 
 The description here is vivid. They 
 were standing without the circle of 
 the large assemblage of his hearers, 
 who were probably in the open air; 
 sent unto him word, a message, 
 passing it doubtless from one individ- 
 ual to another to Jesus, calling him, 
 wishing to see him (Luke 8 : 20) and 
 speak to him, Matt. 12 : 46. They 
 could not come near him on account 
 of the multitude, Luke 8 : 19. On ac- 
 count of his continuous teaching his 
 relations had experienced great anxiety, 
 and had gone to lay hold of him, ver. 
 21. But all this accomplished nothing. 
 Now his mother and brothers, his near- 
 est and dearest relatives, seek to get a 
 hearing. They not only feared that he 
 was injuring himself by overwork and 
 fasting, but they also ti'embled at the 
 dangers to which he was exposing 
 himself by such plain admonitions. 
 They doubtless wished to caution him, 
 
A.D. 28. 
 
 AIARK in. 
 
 73 
 
 33 And the multitude sat about him, and they said 
 unto him, Behold, thy motiier and thy hrethron 
 
 33 without seek for thee. And he answered them, 
 
 34 saying. Who is my mother, or my brethren ? 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, Uhe same 
 is my brother, and my sister, and mother. 
 
 'John 15. 14; 1 
 John 2. 17. 
 
 get him away from the multitude and 
 tlie present excitement, and sl)icld him 
 from the assaults or (lesiiins of those 
 whose enmity he had aroused by his 
 discourse. 
 
 Some regard his fr>e)tds or relations 
 of verse ^1, as his brethren ami his 
 mother of tliis verse. Althousiii we 
 might suppose some of his brothers 
 among those who would seize him 
 (ver. 21 ; John 7 : .')), yet it is not pro- 
 bable that his mother would have been 
 among them. It is better to suppose 
 two events very near together, the 
 latter growing out of the former, and 
 two companies of relations, the more 
 and the less distant. The tir.-rt ctrort, 
 by his general and more remote kins- 
 men, failed. Jesus continues teach- 
 ing, and increases in his plaiiuiess of 
 speech, and his nearest relatives, his 
 own brothers, and even his mother, 
 try to get his ear in order to get him 
 away from too great toil and threaten- 
 ing danger. Some of his brethren may 
 have been in both eoinpanies. 
 
 32. The multitude. Rather, A 
 iHuUitude, or cro/rd. It was bi cause a 
 crowd sat around Jesus that his mother 
 and brethren could not si)eak to him. 
 They said to him. The word was 
 l)asscd from one to another till it 
 reached Jesus. Tims .Matthew (12 : 47) 
 says, " Then one said to him." After 
 brethren some ancient manuscripts 
 add and thij sisters. 
 
 33. Jesus imiiroves the occasion in 
 calling attention to a higher and spirit- 
 ual relationsliip, and hence he answers 
 by asking. Who is my mother ? etc. 
 This was said not to his moliier and 
 brethren, but to the nuiltitude, to him 
 and others who Imd just annoimced the 
 l)resence of his mother. There was 
 nothing contemptuous in the language. 
 Je>us did not despise human relation- 
 ships (John l'.> : 20, 27), but only esteem- 
 ed the spiritual the more. The lan- 
 guage was doubtless intended also as 
 
 a gentle and indirect reproof to his 
 mother and brethren. He knew better 
 than they what and how long to speak. 
 This and similar language (Luke 3 : 
 48, 49 ; John 2 : 4) shows how ground- 
 less is the Roman Catholic doctrine of 
 Immaculate Conception, and of Mary 
 as an object of invocation and worship. 
 She regarded herself by nature a 
 sinner, and needing a Savior, Luke 1 : 
 47. What a contrast to the truth here 
 tiuight, and the position given Mary in 
 God's word, is the following prayer 
 taken from a Roman Catholic " Key of 
 Heaven," or manual of prayer, p. '2/6: 
 "O Blessed Virgin, Mother of God; 
 and, by this august quality, worthy of 
 all respect from men and angels ; I 
 come to offer thee my most luunble 
 homage, and to imjjlore the aid of thy 
 prayers and protection. Thy interces- 
 sion is most powerful, and thy good- 
 ness for mankind on earth is equal to 
 thy influence in heaven. Thou Unow- 
 est, O l)lessed Virgin, that I look up to 
 thee as my Mother, my Patroness, my 
 Advocate ; I acknowledge, with humble 
 gratitude, that thy virtues singled thee 
 out for the Mother of my Redeemer. 
 I will henceforth honor and serve thee 
 assiduously. Accept, O blessed Virgin, 
 my protestations of tidelity ; look 
 favorably on the contidence l" have iu 
 thee ; obtain for me of thy dear Son, a 
 lively faith, a firm hope, a tender, 
 generous, and constant love," etc. 
 
 34. He looked round about, etc. 
 Here we have the graphic detail of 
 Mark : th(^ look of Jesus upon those 
 who sat around him. lie looked 
 around upon the whole assemblage. 
 It is the minute description of an eve- 
 witness. Mattliew (12 : 40) gives not 
 the look, but the inoivineiit of his haiul 
 which he stretched out toward his disci- 
 ples. The look and the stretehed-out 
 hand were both with atVectionate re- 
 gard, as he said. Behold my mother 
 and my brethren. Ihese are my 
 
MARK m. 
 
 A.D. 28. 
 
 nearest, dearest kindred, and their 
 claims upon me are superior to those of 
 any earthly friends. 
 
 35. Jesus explains himself, and 
 shows a reason for his asserlicni. For 
 whosoever shall do the will, etc. 
 Such only are his true disciples, Matt. 
 7 : 21. Thus they show their spiritual 
 relationship to God the Father, and 
 consequently to him. And this con- 
 dition extends into the future, W/ioao- 
 ever shall do the will of (lod. 
 
 My brother and my sister may 
 be included in the plural brdliven, vers. 
 3;i, 33, 34. And mother; a climax, 
 the nearest relationship that any human 
 being can hold to me. Even beyond 
 my beloved and highly favored mother, 
 according to the flesh, is the nearness 
 and dearness of that relationship which 
 exists between me and my followers. 
 Or we may view the enumeration 
 here as a uniting and concentrating 
 human relationships in one, to ex- 
 press and symbolize the highest spirit- 
 ual between Jesus and his disciples. 
 Jesus does not introduce the word 
 fattier, for he had no luiman father, 
 and he never speaks of any but God 
 as his Fatlier. And as Joseph is never 
 mentioned in connection with Mary, 
 during Christ's public ministry, it is 
 probable that he was dead. 
 
 Jesus thus refused or delayed speak- 
 ing to his mother and brothers. The 
 whole was an indirect reproof to 
 them for their timidity and over-anxi- 
 ety on his account. 
 
 Remarks. 
 
 1. Jesus did not desist from his work 
 because of opposition, vers. 1, 3 ; ch. 
 3 : '-M ; Luke 13 : 32, 33 ; John 9:4; 
 1 Pet. 2 : 21. 
 
 2. Tlie wicked watch the friends of 
 God in order to ensnare or find fault 
 
 ; with them, ver. 2 ; Ps. 37 : 32 ; 38 : 12 ; 
 62 : 4 ; Jer. 20 : 10 ; Luke 14 : 1. 
 
 3. Whatever is right may be done 
 openly, ver. 3 ; John 18 : 20 ; Acts 2(3 : 
 26 ; Eph. 6 : 10. 
 
 4. Deeds of mercy are becoming the 
 Sabbath. But parties, feasting, excur- 
 sions, and amusements are selfish, and 
 can not be classed with works of mercy, 
 ver. 4; ch. 2 : 25-28; Matt. 12 : 7. 
 
 5. There is a righteous anger, a holy 
 indignation, which is lawful and may 
 be exercised on ])roper occasions, ver. 
 5 ; Ps. 31 : 17, 18 ; Eph. 4 : 36, 
 
 6. Indignation against sin is consist- 
 ent with compassion for the sinner, 
 ver. 5 ; Luke 13 : 34 ; 19 : 41-44. 
 
 7. In the stretching forth of the 
 withered hand we have an illustration 
 of the act and effort of faith, ver. 5 ; 
 Eph. 2:8; Heb. 11 : 1 ; James 2 : 17-20. 
 
 8. Christ is opposed by all the ele- 
 ments of a wicked world. Wicked 
 men of the most opposite character and 
 aims band together in their hatred to 
 the truth, ver. 6 ; John 15 : 18-20 ; Acts 
 
 4 : 26 ; 1 John 3 : 12, 13. 
 
 9. We should not expose ourselves 
 to unnecessary danger, in our labors 
 for Christ, ver. 7 ; Luke 4 : 28-30 ; 
 John 7:1; 10 : 39, 40 ; 11 : .54. 
 
 10. The withdrawal of Jesus from a 
 people is the greatest of calamities, ver. 
 7 ; 1 Sam. 4 : 21, 22 ; Hos. 9 : 13. 
 
 11. When compelled to withdraw 
 from one scene of usefulness, we should 
 seek another, vers. 7-9 ; Luke 4 : 31, 32 ; 
 John 10 : 40-42 ; Acts 8 : 5, etc. 
 
 12. Conveniences for teaohing and 
 preaching should be sought; yet not 
 as an end, but as a means. A ship 
 waited on Jesus, vers. 9, 10; Acts 13 : 
 5; 16: 13; 19: 9; 28 : 30, 3L 
 
 13. The wicked often are compelled 
 to own that Jesus is the Christ, and to 
 acknowledge the power of the truth, 
 ver. 11 ; Acts 8 : 9-13 ; 14 : 11 ; 19 : 13. 
 
 14. We should not desire the ser- 
 vices of the wicked in pi'oclaiming the 
 gospel, ver. 12; Acts 16:16-18;' 19: 
 14 ; 2 Tim. 1 : 9. 
 
 15. Ministers are called of God, but 
 should not hastily be appointed to 
 office. There should be a previous dis- 
 ci pleship. The apostles had been dis- 
 ciples, and most, and ])ossibly all of 
 them, disciples also of John, ver. 13 ; 
 Luke 6 : 12, 13 ; Acts 13 : 2; 1 Tim. 
 
 5 : 22. 
 
 16. As among the apostles, so among 
 ministers and Christians generally, God 
 calls into service every variety of tal- 
 ent. Every gift and ability is needed 
 in his kingdom, vers. 16, 19 ; ch. 11 : 
 3 ; 1 Cor. 12 : 4-11. 
 
 17. If under our Savior's ministry a 
 Judas M'as found among his disciples 
 and apostles, we must not think it 
 strange if now iniconverted and wick- 
 ed men are sometimes found in the 
 church and in the ministrv, ver. 19; 
 Acts 8 : 18-23 ; 3 Tim. 4:10; 3 Pet. 3 : 
 1, 1:2-16 ; 3 Cor. 11 : i;i-15 ; 3 Tim. 1 : 15. 
 
 18. Christian zeal and activity are 
 often misinterpreted, even by professed 
 
A.D. 28. 
 
 MARK IV. 
 
 75 
 
 Three parables illustrating the mysteries of the kingdom 
 of God. 
 
 IV. AND 'he began again to teach by tlie seaside: 
 and there was gathered unto him a great multitude, 
 so that lie entered into a ship, and sat in the sea; 
 and the whole multitude was by the sea on the land. 
 
 < Mt. 13. 1 ; Lk. 8. 
 4. 
 
 frifMuls of Christ, and called entliusi- 
 asni, excitement, or insanity, vers. 20, 
 21; a Cor. 5:18; ll:-2(i.' Conipare 
 
 2 Kiiii-s 9:11; Act^ -T) : 24, 25. 
 
 19. The \vicl<(Hl still l)lasi)lieme 
 Ciirist by slanderiiiir and reviling Cliris- 
 tians and their reliiiion, ver. 22 ; Malt. 
 25 : 45 ; James 2 : 7. 
 
 20. 'rrailuerrs and lilaspliemers are 
 guilty of niosi lieinous sins, yet we 
 siiouid try and (h> tlirm good, vers. 23, 
 30 ; 1 Cur. 4 : 13 ; 1 Tim. 1 : 13. 
 
 21. Divisions and dissensions, es- 
 pecially in cliurches, are most destruc- 
 tive, vers. 23-!^} ; Kom. l(i : 17 ; 1 Cor. 
 1 : 10; 3 :3; 11 : IS, 19. 
 
 22. Christians sliould l)e known by 
 tlnir opp()>ition to all evil, ver. 27; 
 Kom. 8:9; Matt. 12 : 30. 
 
 23. How glorious tlie gospel doctrine 
 of tlie forgiveness of sins, ver. 28 ; Isa. 
 1 : 18; 55 : 0, 7; Acts 13: 39; 1 Jolni 
 1 : 7. 
 
 24. There is a limit to di\ine forgive- 
 ness, yer. 29 ; Gen. 6:3; Eph. 4 : 19 ; 
 Helj. 6 :4-<l; 1 John 5 : 16. 
 
 25. The Holy Spirit is a personality, 
 and in the liigiiest and fullest sense 
 God, since blasphemy against iiim is 
 the most heinous siii, ver. 29; .Malt. 
 28 : 19; Acts 5 : 3, 4 ; Heb. 10 : 15-17. 
 
 26. Tliere is no pmhation after 
 dealli. Tlie linal state of every man is 
 determined in this life, ver. 29 ; Eccle. 
 11:3; Luke 16 : 26 ; John 9:4; Gal. 
 6:7; Hel>. 9: 27. 
 
 27. Christian work is the most im- 
 portant of all ; nothing, not even love 
 for i>ur dearest friends, should st^uid in 
 the way of dutv, vers. 31-33; Heb. 6 : 
 
 3 ; .Matt. 10 : 37 ; Luke 12 : 50. 
 
 28. How great the honor of being 
 disciples of Jesus. Even the weak- 
 est are among his nearest relatives, and 
 enjoy an affection beyond any earthly 
 love, ver. 34 ; Isa. 49 : 15 ; Kom. 8 : if. 
 
 29. If we would enjoy this love and 
 honor we must do the will of our 
 Heavenly Father, ver. 35 ; .Matt. 7 : 21 ; 
 John 15 : 14 ; 1 John 3 : 2, 10, 14. 
 
 30. Let men therefore beware how 
 
 they ill-treat the spiritual kindred of 
 Jesus, vers. 34, 35 ; Ps. 27 : 10 ; Prov. 
 23 : 11 ; Luke 19 : 7, 8. 
 
 CHAPTER IV. 
 
 Having narrated the opposition of the 
 scribes and Pharisees to Jesus, which 
 had culminated in organized action, and 
 in charging him with lieing in league 
 with Satan, Mark now narrates a con- 
 sequent change in our Savior's teaching. 
 He gives three parables which were 
 spoken to the multitude, illustrating 
 the kingdom of God in its planting 
 and growth. The lirst and third are in- 
 cluded, while the secoiiil is not included, 
 in the seven given by Matthew. 
 
 1-9. The P.\K.\m"E of the Sowek. 
 The various receptions that men give to 
 the word of (iod. The causes and con- 
 seciuenccs, Matt. 13 : 1-9; Luke 8 : 4-8. 
 Luke's account is the shortest. Mark's 
 is little the longest, very similar to Mat- 
 thew's, but witli some peculiarities of 
 his own. 
 
 1. Began again. Jesus makes a 
 new beginning. He had taught with 
 great plainness and with great effect ; 
 now he begins to teach in parabolic 
 laniiuage. By the seaside. So he 
 had done on former occasions, ch. 1 : 
 It) ; 2 : 13 ; 3 ; 7. A narrow level beach 
 runs aloui;' the edge of the sea. From 
 Matt. 13 : 1 it appears to have been on 
 that day when the Pharisees made their 
 infamous charge that Jesus cast out 
 demons through Beelzebul, the ]irince 
 of demons ; and that he went out of 
 the house, ])r(d)ably where he resided 
 at Capernaum, to the seaside. Was 
 gathered unto him a great mul- 
 titude. Or, more vividly, aeeord- 
 inu to the most ancient manuscripts, 
 T/n'ir isf/iit/wrtd toliiin a vrnjurent initlti- 
 tiide. The situation is similar to that 
 desi-ribed in the preceding cha]>ter, 3 : 
 9. The crowd is >o great that he enters 
 into a ship, doubiless the one he 
 comnuiuded to wait uu him, cb. 3 : 9. 
 
te 
 
 MARK IV. 
 
 A.D. 28. 
 
 2 And he taught them many things by parables, " and " <^b- 12. 38. 
 
 He sat in the sea ^ the boat bein<» a 
 little removed from the shore. Sitting 
 was the usual posture in teaching amon,^ 
 the Jews, Matt. .5:1; Luke 4 : 20. All 
 the multitude was on the land by the 
 sea. They were io, toward the sea, by 
 the seaside. The multitude lined the 
 banks and extended to the very edge 
 of the water, facing the sea and the 
 boat where Jesus was. 
 
 2. And he taught them many 
 things, of which he gives a specimen in 
 the parables that follow. But few of 
 the acts or of the words of Jesus are 
 given by the evangelists, John 20 : 30 ; 
 21 : 25. 
 
 Parables. The Greek word thus 
 translated comes from a verb, meaning 
 to throw beside, to comjiare. Hence a 
 parable in the most comprehensive 
 sense is a placing beside or to<jether, a 
 compari7ig ; and may apply to any 
 illustration from analogy, a comparison, 
 similitude, allegory, figurative or poeti- 
 cal discourse, dark saying or proverb, 
 Num. 23 : 7 ; Job 27 : 1 ; Ps. 49 : 4 ; 78 : 
 2 ; Matt. 13 : 35. In Luke 4 : 23 it is 
 properly translated proverb. In a more 
 restricted sense the word denotes an 
 illustration of moral and religious truth 
 drawn from events which take place 
 among mankind. The narrative or dis- 
 course may be fictitious ; but it must 
 be within the limits of probability, else 
 it becomes a fable. Teaching by para- 
 bles was common in the East, especially 
 among the Jews, 2 Sam. 12 : 1-14 ; Isa. 
 5 : 1-5 ; Ezek. 19 : 1-9. 
 
 The Parables of Christ were of 
 the more restricted kind, and deserve 
 especial notice. Fird, they were not 
 fables. Fables illustrate human charac- 
 ter and conduct ; the parables of Christ 
 illustrate moral and spiritual truths. 
 Fables are founded upon supposed 
 words and acts of brutes or inanimate 
 things ; the parables of Christ were all 
 founded upon common and familiar in- 
 cidents in nature and human experience, 
 and all drawn, with one exception, from 
 the present world. None of them was 
 even necessarily fictitious. Facts are 
 better than fiction, and Jesus with his 
 omniscience had before him all events 
 connected with the present and future 
 world. It should also be noted that 
 Jesus never uses the fable. His teaching 
 clemanded a higher kind of illustration. 
 
 Compare the fables of Jotham (Judges 
 9 : 8-15) and Joash (2 Kings 14 : 1) with 
 the parables of this chapter. 
 
 Second, they were not proverbs. Pro- 
 verbs are brief sententious sayings, ex- 
 pressing in simple or figurative lan- 
 guage the result of human experience or 
 observation. The parables of Christ 
 are more extended, illustrating truth 
 neither obscurely nor briefly,bnt plainly 
 and in detail. In general it may be said 
 that parables are expounded proverbs, 
 and proverbs are concentrated parables. 
 Compare the proverbs, " Physician heal 
 thyself" (Luke 4 : 25), "A jirophet is 
 not without honor, save in his own 
 country," etc. (Matt. 13 : .58), with the 
 parable of the Wicked Husbandmen, 
 ch. 21 : 33-44. Yet many a proverb ex- 
 panded would be a fable or an allegory. 
 
 Tliird, neither were they allegories. 
 Dr. Trench has well remarked that 
 " the parable diflfers from the allegory in 
 form rather than in essence." The al- 
 legory bears to the parable a relation 
 similar to that which the metaphor bears 
 to the simile or comjiarison. Thus, 
 " That man is a fox' ' is a metaphor ; but 
 "That man is like a fox" is a simile or 
 comparison. So "I am the true vine," 
 etc. (John 15 : 1-8) is an allegory ; but 
 "The kingdom of heaven is like the 
 grain of mustard," etc., is a parable. In 
 the piirable one thing is compared with 
 another, the two kept separate and 
 standing side by side ; but in the alle- 
 gory the two are united and mingled 
 together, and the thing which repre- 
 sents is really invested with the attri- 
 butes and powers of that Avhieh is 
 represented. Thus the allegory is self- 
 interpreting ; at least the interpretation 
 is contained within itself. In Bunyan's 
 allegory, the imaginary Christian is 
 invested with the attributes and powers 
 of the real one, aiid thus the>ignifieation 
 is mingled with the fictitit)us narrative. 
 But the parable, strictly sjieakiug, eon- 
 tains in itself only the types, which 
 illustrate something without and run- 
 ning parallel witli them. Thus in the 
 parables of Christ, various facts in the 
 world are made to illustiate great moral 
 and spiritual facts and truths, which are 
 always kept separate and j'etare always 
 parallel. Compare the allegories of 
 John 10 : 1-16 ; 15 : 1-8 with the para- 
 bles of this chai)ter ; or tlie parable in 
 
A.I). 28. 
 
 MARK IV. 
 
 77 
 
 3 said unto tliem in his doctrine, Hearken ; Behold, 
 
 4 there went out a sower to sow : and it came to pass, 
 as he sowed, some fell l)y the way side, and the 
 
 5 fowls of the air came and devoured it up. And 
 some fell on 'stony ground, where it had not much 
 earth; and immediately it sprang up, because it had 
 
 6 no depth of earth: but when the sun was up, it was 
 scorched ; and because it had no root, it withered 
 
 7 away. And .some fell among thorns, and the thorns 
 
 8 grew up, and choked it, and it yielded no fruit. And 
 
 ' Ezek. 11. 19 ; 36. 
 2tj. 
 
 Isa. 3 : 1-7 with the allegory hi Ps. 80 : 
 b-16. 
 
 The parabh's of Christ were tliiis tlie 
 illustraliou of s})iritii;il thins^'s by an 
 analogy of facts and incitlcnts in every- 
 day life and hnnian experience. Their 
 (le>iii;n (vers. lO-i:!), and the ii<fht mode 
 of expoundini;- tlieni (14-:20), will appear 
 as We ])ri)cce(l. 
 
 In his doctrine. Lt his teaching. 
 As he taiiii'lit he uttered the parable 
 that follows : 
 
 :>. Hearken. Hear! Give attention ! 
 The word in this eonneetion is found 
 only in Mark', and was doubtless pi\)- 
 nonneeil loud to (fuiet the ])eoi)le and 
 call their altention to tlie i)aralile. 
 Behold introducessonietliin<^si)ecially 
 worthy of notice. A sower. Rather, 
 titc xoinr, representinij the whole class 
 of sowers. The scene was a very 
 familiar one to his hearers. Went 
 ont ; once ui)ou a time from his house, 
 from tiie villaf;;e or city. The time is 
 indelinite, but the fact was of common 
 occurience. Possil)lya sower was near 
 at h;uul in a neiirhboring field, thus 
 maJciun' the jjarable the more strikins; 
 and impressive. Tlie sowinjif season 
 bei;an with (.)ctober and continued to 
 the end of February. It is not impro- 
 bable tliat it was now October. 
 
 4. Some fell. Or, more literally, 
 One Jill, oni' seed or one portion of 
 seed fell. By the wayside. Fields 
 were very commoidj' iniinclosed, or 
 separated only by a narrow footpath. 
 Tlie ordinary roads also were not fenced. 
 Hence the seed of the sower was liable 
 to fall beyond the i)ionL;iied field U)>ou 
 the hard <iround, path, or i-.'ad, which 
 f(unied the wayside. Fowls. Katlier, 
 birds, such as the lark, >p:iri-ow, and 
 raven, Luke V.i : 24. Of the air. The 
 words arc not found in the olde:>t and 
 be.-t manuscripts. 
 
 5. And some. Rather, Another, 
 seed or portion of seed, fell, etc. Just 
 
 as it is now common to say in graphic 
 discourse, "One here, another there." 
 Stony ground. More correctly. The 
 rocky (jrotuul. Not wdiere stones were 
 numerous, for the soil might be rich 
 and dec'i) ; but a rocky surface sliglitly 
 covered with earth, w'heie it had not 
 much earth. " 'I'liere was the rocky 
 ground of the hillside, protruding here 
 and there through the corn-fields, as 
 elsewhere through the grassy slopes." 
 — St.\.nley. It would, therefore, soon 
 be Manned and soon parched. The 
 seed would spring up quickly, immedi- 
 ately. 
 
 (>. When the sun was up. A vivid 
 descrii>tion. Tlie grain was quickly up 
 above the surface, and then tliesun Was 
 above the horizon. Scorched. The 
 hot Oriental sun soon scorched them 
 with its beams, evaporating its vital 
 juices ; and because it had no root, 
 there being no chance for the i)lant to 
 grow downward, it Avithered aAvay, 
 for want of needful moisture, Luke 
 8 :(). 
 
 7. And some. Another, seed or 
 portion of seed, as in ver. .5. Among 
 thorns. Jnto the midst oJ\ or, <uiton<j 
 the thorns ; where the roots of the thorns 
 remained, not having been carefully ex- 
 tirpated. These grew up, rather, came 
 lip above the surface, and choked, 
 strangled, stifled the grain, by press- 
 ing upon it, overtopping it, shading it, 
 and exhausting tin- soil, and thus it 
 yield-ed no fruit. Thorny shrubs 
 and jilants aliound in Pale line. "The 
 ti'aveler finds tliiMii in his jiath, go 
 \v here he may. Many of them are 
 small, but grow as hi^li as a man's head. 
 The Rabbinical writers say that there 
 are no less than twenty-two words in 
 the Hebrew Bible denoting thorny and 
 l)ncklv plants." — Du. H.\ckett, iSi-rip- 
 tarc fll list rations, p. \?A. 
 
 8. And other. And another, as in 
 ver. 5. On good ground. Into tlie 
 
78 
 
 MATIK IV. 
 
 A.D. 28. 
 
 other fell on good ground, ''and did yield fr«it that 
 sprang up and increased ; and brouglit forth, some 
 9 thirty, and some sixty, and some an hundred. And 
 he said unto them, He that hatli ears to hear, let 
 him hear. 
 10 yAnd when he was alone, they that were about 
 
 ' John 15. 5 ; Col. 
 1.6. 
 
 "Mt. 13. 10; Lk. 
 8.9. 
 
 good f/roimcl, the rich, deep soil ; neither 
 hard and beaten, nor rocky, nor infested 
 with tliorns, but well prepared for re- 
 ceiving the seed. It therefore sprang 
 up aiid increased, it went througii 
 the several stages of development and 
 growth till the fi-uitwas brouglit to per- 
 fection. The gradual process of the 
 seed coming to maturity is brought to 
 view. Some thirty, etc. 0?ie thirty, 
 one sixtij, etc., corresponding in style 
 Avith one, another (seed or portion of 
 seed) in this aud the preceding verses. 
 Notice also that Mark gives the increas- 
 ing order, thirty, sixty, etc. ; Matthew 
 (13 : 8) the decreasing, hundred, sixty, 
 etc. ; while Luke (8 : 8) merely mentions 
 the highest number. The indei)endence 
 of the evangelists may thus be incident- 
 ally noticed. Hundred. Thus Isaac, 
 when sojourning in the land of the 
 Pliilistines, is said to have sowed and 
 " received in the same year a hundred- 
 fold," Gen. 126 : 12. Herodotus men- 
 tions two hundredfold as a common 
 yield in tlie plain of Babylon, and some- 
 times three. Dr. J. P. Newman (From 
 Dan to Beertilicba, p. ot)6) says of the 
 plain of Gennesaret, which may have 
 been near where Jesus was si)eaking, 
 "Equaling in fertility the Plains of 
 Jericho, it is well watered, and its soil 
 is in part a lieh black mould. . . . 
 Were it cultivated with intelligence and 
 taste, it would be the Paradise of North- 
 ern Palestine, producing the choicest 
 fruits luxuriantly, and possessing an 
 eternal spring. Even now, notwith- 
 standing its neglected state, it is dotted 
 with in;ignifieent corn-fields and Avith 
 groves of ilvvarf palms." Jesus too was 
 ftimiliar with the fertile plain of 
 Esdraelon, directly below Nazareth, 
 which could yield grain enough, if pro- 
 perly cultivated, to support the entire 
 population at present in Palestine. 
 
 Dk. Thomson (Land and Book, vol. 
 i., p. 115) speaks of this parable as illus- 
 trated at the present day in its mo.-t 
 minute details : " Beliold a sower iwut 
 forth to sow. The expression implies 
 that the sower in the days of our 
 
 Savior lived in a hamlet or village, as 
 all these farmers now do; that he did 
 not sow near his own house ; nor in a 
 garden fenced and walled, for such a 
 tield does not furnish all the basis of the 
 parable. There are neither roads, nor 
 thorns, nor stony places in such lots. 
 He must go foith into the open country 
 as these have done, where there are no 
 fences; where the path passes thi'ough 
 the cultivated land ; where thorns grow 
 in clumps all aiound ; where the rocks 
 peep out in places througii the scanty 
 soil ; and where also, hard by, are 
 patches extremely fertile. Now here 
 we have the whole four within a 
 dozen rods of us. Our horses are 
 actually trampling down the seeds 
 which have fallen by this wayside, and 
 larks and sparrows are busy in picking 
 them up. That man, with his mattock, 
 is digging about places where the rock 
 is too near the surface for the jdow, and 
 much that is sown there will ^\ither 
 away. And not a few seeds luive fallen 
 among this hellan, and will be effectually 
 choked by this most tangled of thorn- 
 bushes. But a large portion falls into 
 really good ground, and four months 
 hence will exhibit every variety of crop 
 up to the richest and heaviest that ever 
 rejoices the heart, even of an American 
 farmer." 
 
 9. He that hath ears, etc. A 
 call to candid and serious attention. 
 He that can hear, let him now serious- 
 ly attend and understand the solemn 
 truths taught by this parable. " Now, 
 now, if ever, he that can hear must 
 hear, or incur the penalty of inatten- 
 tion." — J. A. Alexander. 
 
 10-13. Reason for speaking in 
 PARABLES, Matt. 13:10-17; Luke 8 : 
 9-10. Matthew, who pays special at- 
 tention to the discourses of Jesus, is 
 the fullest hei-e. 
 
 10. When he was alone. Apart 
 or away from the multitude, in ]n-ivate 
 with his disci])les, ver. "A. They that 
 were about him with the twelve. 
 His lielieving followers. Matthew (13 : 
 lOJ includes all in the term " disciples." 
 
A.D. 28. 
 
 MARK IV. 
 
 79 
 
 11 him witli the twelve asked of him the parable. And 
 he said unto tliem, Unto you it is given to know the 
 mystery of tl>e kingdom of God: but unto ^them 
 that are without, all //;<'.se tilings 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 sliould be converted, and their sins 
 should be forgiven them.' 
 
 ' 1 Cor. .5. 12; Eph. 
 
 1. 9 ; Col. 4. 5 ; 1 
 
 The?. 4. 12 ; 1 
 
 Tim. 3. 7. 
 ' l8 (). 9 ; Mt. Vi. 
 
 14 ; Lk. 8. 10 ; 
 
 John 12. 40 ; Ac. 
 
 28. 20; Ro. 11.8. 
 
 Ask of him the parable. In tlie 
 oldest ami Ijcsl mamiscripts tiie plural 
 is usetl,rtxAY'(i hull amcernhui the parables. 
 Thep;iral)lc ju;ft delivered f;"ave ocea- 
 sion for asUiiii^ not only conceruiiiu; 
 that parable, hut also the desii^'ii of 
 parables generally. Thus the languag'e 
 here is preiinant, inii>lyiii<;; the two ques- 
 tions, that iu Matthew (1:3 : 10). "Why 
 speakest thou unto them in ])aral)les V " 
 and that in Luke (S : <.»), " What might 
 this parable be V " And in the reply of 
 Jesus here recorded, botli questions are 
 answered. The inquiries of the dis- 
 ciples imply that this was the first 
 time that Jesus taught the multitude 
 by parabolic discourses. Before this 
 his teaching had been plain and direct, 
 intermingled with occasional simili- 
 tudes, as in the Sermon on the Mount. 
 But now " without a parable spake 
 he not unto them," vcr. 34. 
 
 11. Jesus first replies respecting para- 
 bles generally, as used by him iu illus- 
 trating the things of liis kingdom. lie 
 uses them in order that the mysteries 
 of the kingdom might be veiled to the 
 hardened and ill-designing, but illus- 
 trated to his believinn- followers. To 
 know is omitted in the oldest and best 
 manuscripts. Utdo yoic is fjU'en the 
 mijstenj. Given by the sovereign will 
 and good pleasure of God. Compare 
 -Matt. 10 : 11 ; John 3 : 27 ; It) : 11. 
 Unto yOH is emphatic and in contrast 
 to them that are without, those 
 who are woi my disciples, 1 Cor. .5 : 12. 
 The hardened and ill-designing multi- 
 tude is here specially referred to. The 
 separation between Christians and the 
 world is brought into view. Mys- 
 teries. The scents, the truths con- 
 cernim;- the kingdom of Chri>t, hither- 
 to hidden, but now being revealcii. 
 Mystery refers not to that which is in- 
 comprehensible in its owTi nature, but 
 to what is unrevealed. See Hom. Ki : 
 25, 2<j; 1 Cor. 2 : 7, 8; \r> : 'A ; 1 Tim. 
 8 : 16 ; Eph. 1 : 9, 10. Kingdom of 
 
 God. See on eh. 1 : 14. The great 
 truths of the gospel were intrusted 
 and made known to his followers, not 
 to the opposing scribes and Pharisees. 
 Even what prophets had foretold was 
 a mystery to the worldly-minded mul- 
 titude, 1 Cor. 2 : 14. 
 
 All things are done. All teach- 
 ing regarding the kingdom of God. It 
 is implied that parables may veil and 
 tiarken truth to some, while they illus- 
 trate it to others. 
 
 12. A part of Isa. 6 : 9, 10 is here 
 quoted. Matthew (13 : 14, 1.5) gives 
 the passage more fully. Both quote 
 witli little variation from the Septu- 
 agint version, made about two hun- 
 dred and eighty years before Christ. 
 The hardness of heart exhibited under 
 the preaching of Isaiah, was but a type 
 of that greater hardness which should 
 be shown by the unbelieving Jewish 
 people in the rejection of Christ and 
 his gospel, John 12 : 40 ; Acts 28 : 26, 
 27 ; Rom. 11 : 8. That expresses a 
 purpose, and not a mere result. On 
 account of sin thej'are left to siiiritual 
 deafness and blindne~s. That seeing 
 they may see clearly anil distinctly 
 the external form, as of the parables, 
 and not perceive the hidden truth and 
 spiritual meaning. And hearing 
 they may hear distinctly and clearly 
 the wortls by which the truths of the 
 gospel are announced, and not under- 
 stand their spiritual meaning. They 
 have faculties and opportunities, but 
 they shall not rightly use them. 
 Though they have moral and intellec- 
 tual powers, they are rightcouslj' given 
 over to their spiritual blindness aud 
 deafness. 
 
 Lest at any time. Lest, per- 
 chance, they see, etc. It was indeed 
 their own voluntary purpose not to 
 see, hear, understand, turn and be 
 saved ; but it was (iod's puri)ose also 
 on account of their sins and depravity 
 of heart. They should be con- 
 
80 
 
 MARK IV. 
 
 A.D. 28. 
 
 1 3 And he said unto them, Know ye not this para- 
 
 U ble ? and how then will ye know all parables ? ^ The " Mt. 13. 19. 
 
 15 sower soweth the word. And these are they by the 
 way side, where the word is sown ; but when they 
 
 have heard, " Satan cometh immediately and taketh ' 1 Pet. 5. 8. 
 
 16 away the word that was sown in their hearts. And 
 these are they likewise which are sown on stony 
 ground ; who. when they have heard the word, im- 
 
 verted, or rather, sTtonki turn, expe- 
 rieiieing that change of heart and life 
 which is necessary "to salvation. In all 
 tills God did not take away their free- 
 dom. He was ready to forgive them 
 if they did but turn, wliich, however, 
 they would not, and indeed could not 
 do ; for they were morally unable, be- 
 cause they were unwilling. Their 
 moral inability was the result of their 
 moral unwillingness, John .5 : 40. 
 Their sins should be forgiven 
 them. T/ieir ,sm(.s, omitted by the 
 oldest and best manuscripts. The pas- 
 sage should read, and it be forgiven 
 them, or simply, and be forgiven. Mat- 
 thew (13 : 15) retains the original form 
 of the prediction, should heal them of 
 their spiritual malady ; but Mark gives 
 the sense, for the healing of the disease 
 would be attended with forgiveness. 
 
 13-20. INTEKPIIETATION OF THE PA- 
 KABLE OF THE SOWEK. Matt. 13 : 
 
 18-23 ; Luke 8 : 11-1.5. These three 
 accounts are very similar, yet with the 
 ditferences of independent narratives. 
 Luke again is shortest, and Mark a lit- 
 tle the longest. 
 
 13. Know ye not this parable ? 
 The disciples had asked its meaning, 
 Luke 8 : 9. The ([uestion is not one of 
 reproof, but ratiier of concession to 
 the fact that they needed its expla- 
 nation in order to understand it and 
 other parables. The question is pre- 
 paratoiy to the one that follows. And 
 now then will ye know, etc. 
 Without understanding this tliey could 
 not understand other parables; but 
 knowing this they would have a key to 
 the others. This, therefore, is a model 
 interpretation. Another, that of the 
 tares of the field (Matt. 13 : 3G-43), is 
 also given. From these two authorita- 
 tive expositions, we should learn to 
 avoid the excesses and defects too often 
 exhibited in the interpretation of para- 
 bles. All parables; or rather, all the 
 ■parables, which I shall speak. 
 
 14. This parable divides the hearers 
 of the gospel into four classes : the 
 thoughtless, the superficial aud fickle, 
 the woildly, and the truly pious. The 
 soAver represents the Son of man 
 (Matt. 13 : 37), also his ministers and 
 servants. Matt. 2.5 : 45; 2 Cor. 5 : 20. 
 SoAvs the word. The truths of the 
 gosjiel. " The seed is the word of 
 God," Luke 8 : 11. See 1 Pet. 1 : 23. The 
 Bible is the great treasure of gospel 
 seed. What a resppusibility resting on 
 those who have it ! 
 
 15. The wayside, or thoughtless 
 hearers. These are they by the 
 wayside. These are the ones whose 
 cases are represented by the seed 
 sown by the wayside. The fate of 
 the seed is inseparable from the fate 
 of the man ; it can, therefore, truth- 
 fully rei>resent the man. Where 
 the Avord, etc. This clause should 
 be connected with the one that fol- 
 lows Avith and rather than but : 
 Where the tvord is sown, and when they 
 hear. The sowing and the hearing are 
 thus connected, the one following im- 
 mediately upon the other. Satan. 
 The name means adversary ; see on ch. 
 1 : 13. The ([uickness and activity of 
 Satan is shown by the words, cometh im- 
 mediately. He not only does this him- 
 self, but by his agents, wicked men 
 and evil spirits ; and also by evil 
 thoughts and disire ; and, indeed, by 
 anything which will takeaway the at- 
 tention from the truths of the gosi^el. 
 Taketh aAvay, like the birds pick- 
 ing up the grain. SoAvn in their 
 hearts; or rather, with the same 
 meaning, according to the highest crit- 
 ical authorities, in them. The heart 
 was indeed the soil on which the seed 
 fell, Matt. 13: 19. 
 
 16. The stony ground, or superfi- 
 cial and fickle hearers. These are 
 they, etc. These are the ones whose 
 case is represented by the seed, etc., as 
 iu the precediug; veraie. LikeAvise. 
 
A.D. 28. 
 
 MARK IV. 
 
 81 
 
 17 mediately receive it Avith gladness; and have no 
 root iu themselves, and so cudurc but for a time: 
 afterward, when afllliction or persecution ariseth for 
 the word's sake, immediately ** they are offended. 
 
 18 And these are they which are sown among thorns ; 
 
 19 such as hear the word, and the cares of this world, 
 *and the deceitfulness of riches, and the lusts of 
 
 " 2 Tim. 1. 15. 
 
 « ch. 10. 24 ; 
 6. 9, 17. 
 
 ITim. 
 
 In like manner these represent a certain 
 class of hearers. These do not merely 
 learn tlie word incidentally ; not mere 
 passive hearers, but emotional and 
 somewhat thontchtful ; they iiiime- 
 diately receive the word with 
 gladness. Ileariui>- the K^'Xd tidings, 
 and tliiiikinic ujk)!! tliu i)leasures and 
 gains of salvation, thej- are at once highly 
 pleaseil and delijiliLed, without couut- 
 in<^ the cost, Luke 14 : :2.>-o;{. Their 
 gladness is not the joy flowing out of 
 repentance. Their emotions are easily 
 aroufied, but their heart beneath is hard 
 and luirenewcd. There is no dee]) con- 
 viction of sin, no brokenness and con- 
 trition of siiirit, no eliaiiiire of heart. 
 
 17. Have no root in themselves. 
 They are superlieial and rootless, want- 
 ing in tlic prineii)les of true i-eligion, 
 such as humility, love, rei)entaiice, and 
 faith. Tliey are not " rooted and 
 grounded in love" (Eph. 3 : 17); and 
 are destitute of that hidden life which 
 " is hid witli Christ in God," Col. 3 : 3. 
 Hence they are not " rooted and built 
 iip'^ in Christ, Col. 2 : 7. They there- 
 fore endure but for a time ; they 
 are tmiisiiiit, tiinjxiitir;/, or, as the Bible 
 Union version translates, are uiibj for a 
 time. They are creatures of excitement, 
 carried away with the novelties, the 
 pleasures, or th(> sentimental excite- 
 ments of reli«;ion ; antl hence, as the 
 excitement sui)siiies, tliey change, and 
 turn back. They experience for a while 
 an emotional and ajiparent faith ( Luke 
 8 : 13), hut believe not with all the 
 heart. Acts S : 37. 
 
 Afterward, Avhen affliction. 
 Providential (lealings and elui^tise- 
 ments ; atUiction and distress. 
 Persecution. The word originally 
 means jjursnit, that is, of an enemy. 
 Tlie evils intlieted l)v enemies. For 
 the word's sake. Because of the 
 word of the kiuiidom ; the doctrines 
 and truths, received with Joy :ind ]iro- 
 fessed for a season. Immediately. 
 As suddenly as tliey reeeiveil the word 
 Ht first. Offended. They take offense, 
 
 become disaffected ; their emotions are 
 aroused in an opposite direction, and 
 their profession is renounced. Their 
 disaffection leads them to " fall away" 
 (Luke 8 : 13) from a mere superficial 
 religion and false profession. As the 
 hot sun causes the deeply-rooted plant 
 to grow, while at the same time it 
 withers the rootless grain on rocky 
 places, so tribulation and persecution 
 streuijthen and develop the true child of 
 God (Rom. 5 : 3 ; 8 : 28 ; 2 Cor. 4 : 17 ; 
 Rev. 7 : 14), while they offend, discour- 
 age, and completely disaffect the false 
 and superficial disciple, Hos. 9 : 10 ; 
 2 Tim. 4 : 10. Sucii hearers are abundant 
 at the present day, among all denomi- 
 nations, ami even in the most genuine 
 revivals. It has been estimated that of 
 over twelve hundred thousand persons 
 received as probationers by the Metho- 
 dist Episcopal Church from 18.5(5 to 
 IStrt inclusive, seven hundred thousand 
 never were received into full member- 
 ship. 
 
 18. The worldly hearers. And these 
 are they, etc. According to the 
 highest critical authorities. Ami otfiers 
 are t/itij, etc. Another class of unfruit- 
 ful hearers are they whose case is repre- 
 sented by the seed sown among the 
 thorns. Their heart is like the plowed 
 but illy prepared field ; the soil is rich 
 and deep, but the thorn-roots have not 
 been extirpated. They have conviction 
 of sin, show signs of sorrow and re- 
 pentance, and pass through an cx- 
 l)erience similar to that often witnessed 
 in true conversion. But the heart is 
 diviilcd, darliui:; sins are secretly foster- 
 ed, and tlu' powers of the body and 
 >i)u\ aie not given to Christ. They are 
 not thouglitlcss, like those of the first 
 class ; nor, like those of the second, do 
 they fail to count the cost, and hence 
 do not participate in their faNe and 
 ficeting joy. They hear, hear seriously, 
 enter upon a eoidlict with the world, 
 but fail to conquer. The cause is a 
 heart not consecrated to Jesus. 
 
 19. Cares of this world. Rather, 
 4* 
 
S2 
 
 MARK IV. 
 
 A.D. 28. 
 
 other things entering in, choke the word, and it be- 
 20 Cometh unfruitful. 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. 
 
 Cares of the v;orM ; anxious cares about 
 worldlj' things, which divide the heart 
 between God and the things of this 
 life, James 1 : 6-8. This applies espe- 
 ciallj' to the poor, whose struggles with 
 poverty draw off the mind from God, 
 and also to every one who is so unduly 
 anxious about worldly things (Matt.tJ : 
 25) as to prevent him from giving up 
 himself to God, and easting his care on 
 him, 1 Pet. 5 : 7. The deceitfulness 
 of riches, either obtained or sought, 
 in alluring the heart, and leading it to 
 exercise conlidenci; in wealth ; produ- 
 cing self-sutficiency and self-compla- 
 cency. Hence they take up with a 
 false hope and a mere profession. The 
 lusts of other things. The inordi- 
 tiate dettircs about other thbi(/s in this life, 
 whatever they may be, which will draw 
 away the heart from God. Luke (8 : 14) 
 says, "pleasures of this life." Such 
 are the natural accompaniments of such 
 a course, 1 Tim. 6 : 9, 10. These enter- 
 ing in, where the seed had been 
 received in the heart, choke, strangle 
 the word by their contact and pressure, 
 so that it becometh unfruitful. 
 The unfruitfulnessof the seed or word 
 of course represents the unfruitfulness 
 of those receiving it. Luke (8 : 14) 
 says, they " bring no fruit unto per- 
 fection." They may have much of the 
 outward appearance of the disciple, 
 and even apparent fruits ; but these, not 
 coming to perfection, are until for use, 
 and as worthless as no fruit at all. lu 
 the sight of God they are really desti- 
 tute of good works. 
 
 20. The good-ground hearers, or the 
 truly pious. They hear the word at- 
 tentively and rightly, and receive it 
 into their hearts. According to Mat- 
 thew (13:23) they "understand" its 
 true spiritual import; "in an honest 
 and good heart, keep, or hold fast the 
 word and bring forth fruit with 
 patience," Luke 8 : 15. Their hearts, 
 like the good ground, are prepared for 
 the seed, ready to receive it in such a 
 manner as to retain it and act upon it. 
 All hearts are evil by nature, but in 
 some there is a readiness, through the 
 
 working of the Spirit and the truth, to 
 hear and accept the gospel. It is heard 
 not thoughtlessly ( ver. 1.5), but seriously; 
 received not superficially (vers. 16, 17), 
 but deeply in the heart ; accepted not 
 partially (18, 19), but fully, with the 
 whole licart. There is repentance and 
 faith ; a full surrender of the heart to 
 Christ. While the soul acts freely, the 
 Spirit works eftectually in connection 
 with the truth, and thus, without in- 
 fringing upon the will, the heart is pre- 
 pared % divine grace, John 5 : 40 ; 6 : 
 44 ; 16 : 8 ; 1 Cor. 2 : 14. Bring forth 
 fruit. The distinguishing character- 
 istic of this class. Thirtyfold, 
 sixty, an hundred. All bear fruit, 
 but iu different degrees, in proportion 
 to their natural endowments of soul, 
 their spiritual culture of heart, their 
 devotedness of life, and their faithful- 
 ness in the use of all gospel means, 
 graces, and blessings. 
 
 The same classes of hearers are found 
 at the present day, and in every age. 
 The wisdom of our Savior's instruc- 
 tions are thus seen, in their perfect 
 application through all time. 
 
 In these verses our Savior has given 
 a model exjjo&itiou. From it we learn to 
 avoid two ojiposite extremes: first, 
 making every point significant ; second, 
 overlooking some points which are 
 really significant. The resemblance in 
 the principal incidents is all that should 
 be generally sought. I would give the 
 following general directions : 
 
 First of all, seek carefully the grand 
 design of the parable, and its center of 
 comparison ; and then, with the mind 
 fixed on these, exidain the principal 
 parts accordingly, without giving too 
 much prominence to minute particulars 
 which serve merely to complete the 
 story. In seeking the deaUju of a para- 
 ble, particular attention nuist be given 
 to its occasion, connection, introduction 
 and close. Tiie center of comparison is 
 that from which all parts of the para- 
 ble extend in illustrating its grand 
 design. Avoid fanciful interpretations; 
 beware of seeking comparisons which 
 are foreign to the design of the parable, 
 
A.D. 28. 
 
 MARK IV. 
 
 88 
 
 21 'And he said unto them, Is a candle brouirht to 'Lk. 8. l6;Mt. 
 be put under a e bushel, or under a bed ? and not e jiit'. 5^ i5^*' ^' 
 
 22 to be set on a candlestick ? ^ For there is nothiuir 
 
 h Ecc. 12. 14; Mt. 
 10. 20 ; Lk. 12. 2. 
 
 The interpretation must be natural and 
 easy, not forced and far-fetched. Be- 
 ware, also, of foundiiiij a doctrine or 
 a duty on single phrases, or incidental 
 circumstiinces. 
 
 These principles may be briefly illus- 
 trated in tlie Parable of the Sower, as 
 follows : Tlie general (leiii(/n of parables 
 is to illustrate the mysteries of the 
 kingdom of God, vers. 11, ~0, 30. The 
 jKirtkular design of tliis i)arable is to 
 illustrate the various rece])tions men 
 give to the word of God ; the causes 
 and consequences are incidentally 
 traced. The center of the comparison 
 is the receptivity of the ground to the 
 seed with that of the heart to the word 
 of God. All portit)ns of the parable 
 and its Interpretation arc in harmony 
 with this grand design and central si- 
 militude. The wwer is tlie Sou of Man, 
 or his representatives, his servants ; 
 thesft(i is the word of God ; HmgroiDuI, 
 the hearts of men ; the seed, with its 
 reKiiUs, as sown on the ground, the 
 various classes of hearers. Now many 
 resemblances miglit be aflirmed which 
 Jesus has not aflirmed. Thus, for ex- 
 ample, from a flower as a husbmidman, 
 his going forth, the time and manner of 
 his sowing, the local position of the way- 
 side, liut these would be foreign to 
 the grand design, and very remotely 
 conuoeted, if connected at all, with 
 the center of comparison. So also 
 to refer the waj'side hearer to thought- 
 less childhood ; the stony ground to 
 ardent and superlicial youth ; and the 
 thorny ground to worldly-minded ma- 
 turity would be fanciful as well as un- 
 natural. For these classes may all he 
 found among persons of the same age. 
 And finally, to conclude that there are 
 but three classes of fruit-bearing Chris- 
 tians corresponding to the thirtyfold, 
 the sixty and the hundred, each bearing 
 no more and no less than the ratio of 
 his class, would obviously he forced, and 
 be founding a \)vini:'w\K on single phrases 
 and iricidental circumstances. 
 
 21-25. All of nis instructions 
 
 DESIGNED TO GITE LIGHT ; HIS HEARERS 
 RESPONSIBLE FOR THEIR MEASURE OF 
 
 LIGHT. Matt. 13: 12; Luke 8 : 16-18. 
 Compare Matt. 5 : 15 ; 7:2; 10 : 26, 
 
 where Jesus uses the same language 
 on other occasions. Jesus some- 
 times repeated great and important 
 truths. See Matt. 6 : 9-13 and Luke 
 11 : 2-4 ; Matt. 16 : 21 ; 17 : 22, 213, and 
 20 : 17-19. The same thing has been 
 done by the wisest teachers and by in- 
 spired prophets. Compare Ps. 14 and 
 53 ; Jer. 10 : 12-10 with 51 : 1.5-19. 
 
 21. Jesus had told his disciples that 
 it was given them to know the mysteries 
 of the kingdom of God, but not to the 
 unbelieving and hardened multitude, 
 ;ind hence his special reason for speak- 
 ing in jjarablcs at that time, vers. 11, 12. 
 They might possibly infer that these 
 instructions in the great truths of his 
 kingdom were to be kejjt secret; 
 and that parabolic instruction is, in its 
 very nature, adapted to darken rather 
 than enlighten. Jesus however dispels 
 any such notions by what he now saj's. 
 It is the nature of all truth to enlighten ; 
 if it darkens, the fault is in the hearer, 
 not in the truth. His instructions are 
 all intended to be made public, and the 
 hearer will be made responsible for his 
 manner of receiving it. 
 
 Is a candle ? Js the lamp, the com- 
 mon domestic lamp, brought to be put 
 under a biiishel ; the mcdsitre, indicat- 
 ing a familiar household utensil, as the 
 common grain-measure, holding about 
 a peck. Or under a bed f The couch, 
 proliably that on which ])eople reclined 
 at their meals, which was elevated three 
 or four feet above the floor. The form 
 of the question demands a strong nega- 
 tive answer. The mere putting the 
 question shows the absurdity of bring- 
 ing a lanij) in order to cover it. It 
 should be jjut on a candlestick, or 
 rather, on the lamp standard, the sup- 
 port on which tlie lamp (.•< placed, in 
 order togiiv light. " The lamp. being low, 
 was placed on a support sufficiently 
 high to give light through the room ; 
 and this latter would be e()ually neces- 
 sary to the candle with its candlestick, 
 as we use the term." — Dr. Conant on 
 Matt. 5 : 15. And thus the truths of the 
 gospel are like the lamp, designed not 
 to be covered up, but to be made known, 
 so as to give light to the world. 
 
 22. For. Jesus gives the reason of 
 
84 
 
 MARK IV. 
 
 A.D. 28. 
 
 hid, which shall not be manifested; neither was 
 any thing kept secret, but that it should come 
 
 23 abroad. ' If any man have ears to hear, let him 
 hear. 
 
 24 And he saith unto them, Take heed what ye hear : 
 '' with what measure ye mete, it shall be measured 
 to you : and unto you tliat hear shall more be given. 
 
 25 ' For he that hath, to him shall be given : and he 
 that hath not, from him shall be taken even that 
 which he hath. 
 
 ■ ver 
 
 9 
 
 Mt. 
 
 11 
 
 15. 
 
 
 
 
 KMt 
 
 7. 
 
 2;Lk 
 
 6. 
 
 38. 
 
 
 
 
 'Mt. 
 
 13. 
 
 12: 
 
 25. 
 
 a»; 
 
 Lk 
 
 8,18: 
 
 19. 
 
 26; 
 
 John 15. 2-5. 
 
 his figurative lansruage in the preced- 
 ing verse in a plain and enipliatic de- 
 claration. For there is nothing hid. 
 If any truth is now hidden by a para- 
 ble or otherwise it shall be mani- 
 fested, revealed and made known. 
 Neither was anything kept 
 secret, nothing has been concealed, 
 intentionally done in secret, but that 
 it should come abroad, but in order 
 that it should come into open view, be 
 brought to light. Nothing which had 
 been taught or done in secret was to 
 be withheld, but all is designed to be 
 proclaimed publicly at the proper time. 
 Even their secrecy would lielj) toward 
 their future publicity. And as applied 
 to his parabolic instructions, truth 
 now veiled in parables would be in 
 due time the more manifest thiough 
 them. That which might seem to hide 
 truth would most beautifully and open- 
 ly illustrate it. Those who would now 
 withhold the Bible from the i)eople are 
 acting contrary to the design of Christ 
 and oif truth. 
 
 23. If any man have ears to 
 hear, etc. See on ver. 9. The disciples 
 are specially called to attend seriously 
 and earnestly to his instructions, since 
 they were to be the public heralds of 
 his truth. This leads to what follows 
 regarding their responsibility as liearers. 
 
 24. And he said, etc. Doubtless 
 uttered on the same occasion. Take 
 heed what ye hear. See to it, con- 
 sider carefully, what ye hear from me. 
 Luke says "how ye hear," which is 
 implied in the caution as here given by 
 Mark. With what measure, etc. 
 One of the maxims of Jesus applicable 
 to various occasions, Matt. 7 : 2. The 
 general meaning is: Asyou treat others 
 so shall you be treated. In this in- 
 stance, as you treat me as a teacher so 
 will 1 treat you as learners. The mea- 
 sure of eareful attention j^iveu me will 
 
 be the measure of instruction given 
 you. What you receive as hearers and 
 disciples will correspond to your ability 
 and diligence. And unto you that 
 hear. According to the best authori- 
 ties, And there shall be added to you; 
 you shall receive more instruction, there 
 shall be given you additional truths 
 and increased knowledge. 
 
 2.5. For. The reason of what he 
 had just said, given as a general princi- 
 ple. Matthew (13 : 12) gives it earlier 
 in the discourse. But its applicability 
 both there and here, renders it pro- 
 bable that Jesus used it twice on the 
 same occasion. The last clause of the 
 ]ireeeding verse prepared the way 
 for its repetition. He that hath. 
 He that, liaving a teachable spirit, 
 has already some knowledge of the 
 gospel and of Christ. Experimental 
 knowledge and love for Christ, an 
 imin-ovement of this knowledge, and 
 a desire for more, are implied in 
 such a state. To him shall be 
 given more knowledge. He shall 
 have greater means and facilities 
 in its attainment. He that hath 
 not; not having a teachable spirit, has 
 failed to receive and use the instructions 
 of Christ, the truths of the gospel. 
 Hence he has not experimental know- 
 ledge and love for Christ, and desires 
 not to know his truth. From such ' 
 shall be taken away even that which 
 he hath. The light, the means and 
 the knowledge which have been prof- 
 fered him shall be withheld. The pos- 
 session is exi)lained by Luke (8 : 18), 
 "even that he seemeth to have;" it is 
 only apparent and imaginary. His 
 speculative views and notions shall bee 
 come more confused and darkened. 
 Judas among the twelve was an ex- 
 ample of this class. He who uses and 
 improves the light he has shall obtain 
 more light, Hos. 0:3; John 8 ; 12 ; 
 
A.D. 28. 
 
 MARK rv. 
 
 85 
 
 26 And lie saifl, "' So is the kin<]f(lom of God, as if a "Mt. 13. U. 
 
 27 man sliould cast seed into tlio ground ; an<I should 
 sleep and rise, night and day, and the seed should 
 
 28 spring "and grow up, he knowetli not how. "For 
 the earth bringeth forth fruit of herself; first the 
 blade, then the ear, after that the full corn in the 
 
 29 car. But when the fruit is brought forth, imme- 
 diately p he putteth in the sickle, because the har- 
 vest is come. 
 
 " Ecc. 8.17; Is. 61. 
 
 n ; John 3. 8. 
 " Ge. 1. 12. 
 
 P Rev. 14. 15. 
 
 but ho who iic!,^lccts to do it shall lo.sc 
 it altoirctJK-r, and be condeiniied as an 
 uiiprolitaljlo servant, .Malt. '25 : 29, ;-30. 
 
 2{i-2'X Pauable of the seed okow- 
 iNG SECUETLY. The kinjjdom of (Jod 
 ill the soul and in tlic world a life and 
 a f^rowth, not (k'i)cndent on human 
 power ; gradual, progressive and com- 
 plete in its development. The parable 
 is an antidote against impatience and 
 despondency. This is the only parable 
 found in Mark alone. 
 
 2(;. The coinieclion and position of 
 this parable are very natural. Bv the 
 l)aral)le of the Sower Jesus had tiuiuiit 
 the dangers attending the reception of 
 the truth. He had also probal)ly 
 spoken the parable of the Tares (.Matt. 
 IS : 24-;K)), by which was shown the 
 dangers from the seeds of error sown liv 
 Satan and his agents. He had also 
 taught (vers. 21-ii4) that his followers 
 were to be fellow-laborers with him in 
 proclaiming the truth. He now shows 
 that the seed, the word of God, faitli- 
 fully preached, will germinate on the 
 good ground and through an unseen 
 power come to matmitv, ready for 
 liarvesting. 
 
 So is the kingdom of God. Such 
 i- the reign or dispensation of the 
 .Messiah, in its growth and i)rogress in 
 the world and in the hearts of men. It 
 is like the ease of tlie seed about to be 
 delineated. Notice, it is a man and 
 the seed. T/ie .sm/, its germination 
 and growth, is the prominent thing in 
 the parable. Into, rather, upon. 
 
 -'<. .Should s2eepand rise, night 
 and day. Sleei)S bv night and rises 
 by day as usual. Having sown the seed, 
 he leaves it, attending to other things'; 
 pursuing his ordinary course of labor 
 and rest. In the mean time, without 
 any of his aid the seed irerminates and 
 grows, he knoweth not how; he 
 does not understand the process of its 
 growth ; neither does he anxiously 
 8 
 
 watch it; he lets it alone, assured that 
 it will spring up and grow, though he 
 can not explain it. Human wisdom finds 
 something here into which it canuot 
 penetrate. 
 
 •28. The earth bringeth forth 
 fruit of herself. Bv the power that 
 God gives. By the hicUlen proee.'ises of 
 life throuijh the power of God. First 
 the blade, thQ yrass, the small grass- 
 like shoot. " That period of growth in 
 which grains and grasses are alike." — 
 Alexander. Then the ear. The 
 head upon the stalk. The period of 
 heading-out when the grains are dis- 
 tinguished from grasses, etc. Afler 
 that the full corn, etc. T/i>n the 
 f nil grain; the kernels full-grown and 
 ripe. 
 
 29. When the fruit is brought 
 forth. Ghvn up, yhhlx, iwnuUs. The 
 spontaneous growth of the fruit con- 
 tinues till it is fully rijje, and then it is 
 ready for the sickle, foi- men to work in 
 gathering it. Putteth in the sickle. 
 Sinddli forth the xirkh'. The reaping is 
 done by himself or by others. 
 
 oriental wheat. 
 Interpretation. The graud (Usiffn 
 
86 
 
 MARK IV. 
 
 A.D. 28. 
 
 30 And he said, i Whereuuto shall we liken the king- 
 dom of God ? or with what comparison shall we 
 
 31 compare it ? It is like a grain of mustard seed, 
 which, when it is sown in tlie earth, is less than all 
 
 1 Mt. 13. 31 ; Lk. 
 13. 18 ; Ac. 2. 41 ; 
 4. 4; 5. 14; 19. 
 20. 
 
 of this parable is to illustrate the life 
 and tlie growth of the reign or admin- 
 istration of Christ, in the lieart and in 
 the world, independent of human power. 
 Its center of comparison is between the 
 regular independent devi.dopment of 
 tlie seed and the regular independent 
 development of the life-^^ecd of Christ's 
 kingdom. A ma)i, is indefinite, and re- 
 presents any one who may sow the 
 seed of the kingdom. Christ sowed ; 
 but his disciples were to be the principal 
 sowers. Ministers go forth in his stead, 
 2 Cor. 5 : 20. It can be said of them 
 that the seed germinates and grows, 
 ih(.'y know not how. The seed is the word 
 of God, the truths of the gospel, ver. 
 14. The ff roil lid represents' the hearts 
 of men. The seed springing up and 
 growing, represents the germination and 
 gradual growth of spiritual life, 1 Pet. 
 1 : 23-25. It does not come suddenly 
 to matiu'ity. The blade, the ear, and the 
 full grain, represent a regular develop- 
 ment. It is certainly analogous that 
 John divides believers into three classes 
 (1 John 2 : 12-14), " little children," 
 "young men," and "fathers." Ttie 
 earth bringeth forth fruit of herself, re- 
 presents the spiritual life springing up 
 and coming to maturity tlirough the 
 power of the Holy Spirit and of truth 
 iu the hearts of men, independent of 
 human power. The man sleepiiig at 
 nightand rising at i\siy, andgoing about 
 his usual work after sowing the seed, 
 illustrates the assurance tlie Christian 
 should have in the ultimate success of 
 truth. The great reaper is Christ, Kev. 
 14 : 14, 1.5 ; his reapers are the angels. 
 Matt. 13 : 39. As they did not reap 
 until the fruit was fully ripe, so Christ 
 will call none of his children home 
 until they are fully prepared. The har- 
 vest re])resents the end of the world 
 (Matt. 13 : 40, 41), or death, so far as 
 death is the end of the world to the 
 individual believer. The ministers of 
 the gospel may also be regarded as 
 reapers, at last coming with joy and 
 bringing their sheaves with them, Ps. 
 126 : ; John 4 : 30 ; 1 Thess. 2 : 19. 
 
 It is altogether aside from the design 
 of this parable to suppose that Jesus 
 
 intended to encourage slothfulness in 
 any respect. Men are to exercise dili- 
 gence, praycrfulness, and watchfulness, 
 or religion will not thrive. In this 
 matter we are workers together with 
 God. One plants, another waters, but 
 God gives the increase. The gospel 
 must be preached. It must be heard, 
 understood, believed, and obej'ed. But 
 the power which leads men to do this 
 is of God, 1 Cor. 3 : 6-8. The parable 
 is rather a stimulus to persevering labor. 
 " By such insensible degrees shall the 
 gospel gain ground in the world and 
 ripen to a harvest of glory ; and there- 
 fore let not my faithful servants be dis- 
 couraged if the effect of their labors 
 be not so immediately conspicuous as 
 they could desire ; a future crop may 
 s])iing up, and the Son of man will in 
 due time appear to gather it in." — 
 doddkiuge. 
 
 30-32. Pakable of grain of mus- 
 tard. The expansive power of truth, 
 Matt. 13 : 31, 32. Compare Luke 13 : 
 18, 19. 
 
 30. HaAing thus by the preceding 
 parable shown the silent and progres- 
 sive growth of his kingdom in the heart 
 and the world, he proceeds in the same 
 line of thought : And he said, using 
 the form of a question for emphasis 
 and for arresting the attention. 
 Whereunto shall we liken. Ac- 
 coiding to the oldest and best nianu- 
 sciipts, How shall tee liken. So also in 
 the next question, instead of With 
 what comparison, it should be, /« 
 v'hat parable (or comparison) shall ve 
 place it, or set it forth. Notice that 
 Jesus uses the plural Ave, including 
 his disciples in their work of preaching 
 and teaching. Parables were intended 
 not merely for that occasion, but to 
 be used afterward by preachers and 
 teachers in illustrating the kingdom of 
 God. These questions give great vivid- 
 ness to Mark's narrative. 
 
 31. We may well suppose that Jesus 
 paused a moment as if waiting a reply, 
 and then he answers, Like a grain 
 of mustard seed. This is popularly 
 described as less than all the seeds. 
 etc. It was the smallest of seed-graiu 
 
A.D. 28. 
 
 MAKIC IV. 
 
 87 
 
 J33 the seeds that be in the earth : but when it is sown, 
 it growetli up, and Ijcconietli greater than all herbs, 
 and shooteth out great l)ranehes ; so that the fowls 
 of the air may lodge under the shadow of it. 
 
 used in Jewish husbandry, and in 
 proportion to the plant it produces, it 
 was the smallest of all domestic gar- 
 den-seeds. In Jewish jiroverl)ial lun- 
 gimije it was used to denote the smallest 
 tliiiii;. Matt. IT : 20. 
 
 oi Becometh greater than all 
 herbs; than all the herbs in the gar- 
 den, "a tree" (Matt. Vi::>:i), or "a 
 great tree" (Luke lo : 19), ot course in 
 u comparative sense. Jesus uses the 
 popular language of the day. May 
 lodge. Cdii lodge, light upon, and tiud 
 shelter in its branches. 
 
 The conunon mustard-plant is not 
 only found in Palestine in a wild state, 
 but is cultivated in gardens. Dr. Thom- 
 son {The Land and t/te Bonk, vol. ii. , p. 
 100) says of the wild mustard, " I have 
 seen this plant on the rich idnius of 
 Akkaastall as the horse and his rider." 
 Dr. Hooker {llacketVs Stiiil/i'x Didion- 
 uri/, p. 2042) also says, " Of the mus- 
 t;u-d-plants whicii I saw on the banks of 
 the Jordan, one was Im\ feet high." Dr. 
 Hackett, while riding across the plain 
 Akka on the way to Mount Carmel, ex- 
 amined an extensive held of this plant. 
 " It was in blossom at the time, full- 
 grown ; in some cases, as measured, 
 six, seven, and nine feet high, with a 
 stem or trunk more than an inch thick, 
 throwing out branches on every side. 
 It might well be called a tree, and cer- 
 tainly, in comparison with its tiny seed, 
 'a great tree.' But still tlie branches 
 or stems of the l)ranches were not very 
 large, and to the I'ye did not appear 
 very strong. Can tiie birds, 1 said to 
 myself, rest upon them ? Are they not 
 too slight and llexible? Will they not 
 beiul or break beneath the superaddeil 
 weight? At that very instant, as I 
 stood and revolved the thought, lo ! one 
 of tlie fowls of heaven stopi^ed in his 
 flight throuii'h the air, alighted down 
 upon the branches, w'hich hardly moved 
 beneath the shock, and then began, 
 perched there before my eyes, to war- 
 ble forth a strain of tlie richest music." 
 — Hackett's HinU/i's Dictiu)ianj, p. 
 2043. 
 
 Interpretation. The grand design 
 of this parable is to show the expansive 
 
 and growing power of the gospel under 
 the Ivingdom or reign of the Messiah. 
 Its center of comparixoH is between tiie 
 power of growth as exhibited in the 
 mustard-seed and that maiufested in 
 gospel truth. The grain of mustard 
 represents the word of (lod, the truth. 
 The nuui that sowed, (.'liri>t or one of 
 his servants. Tiic ^rd in tiie soil be- 
 coming a plaitt, the intlividual believer. 
 The idea of growth and of gradual 
 development is vividly jireseiUed. A 
 seed of gospel truth is lodged in the 
 heart, a little word or a single idea. 
 To human view it is indeed small, but it 
 germinates into a new anil growing life, 
 begotten " with the word of truth," 
 James 1 : 18. Thus it lias pleased God 
 "through the foolishness of preaching 
 to. save them tliat believe," 1 Cor. 1 : 
 21. The believer now grows in grace, 
 his spiritual strength' increases, his 
 graces appear, and liis powers are de- 
 veloped, going on from one degree of 
 strength to another, till he becomes a 
 full-grown man in Christ, Eph. 4 : 13. 
 He has now the size, appearance, 
 strength, and activities of a man. But 
 growth includes not only internal de- 
 velopment, but also accretion from 
 without, through food, air, water, etc. 
 8o the Christian in his growth feeds 
 upon the bi-ead of life. The birds of 
 the air are introduced to represent the 
 strength and blessing of this matured 
 and developed state. Christians in- 
 dividually and collectively are indeed 
 a source of blessing and safety to the 
 world, Gen. IS : 2:3-:« ; Deut. 9 : 19, 20 ; 
 Isa. 1 : 9. See Remark 27. 
 
 But this ])arable also illustrates the 
 jiower and growth of the gospel gene- 
 rally in the hearts and lives of men. 
 Jesus was indeed " the woril," the gos- 
 pel seed, the babe of Bethlehem, the 
 man of sorrows, despised of men, but 
 planted of his own free will by his 
 deatli, sjuinginu: up in his resurrection 
 and bearing fruit in the thousands and 
 tlie millions of his followers, John 12 : 
 24. Thissiiiritual kingdom commencing 
 with himself, has been constantly aug- 
 meuting. The gospel from small be- 
 giuuings has become extensive and 
 
88 
 
 MARK IV. 
 
 A.D. 28. 
 
 33 ^ And witli many such parables spake he the word 
 
 34 unto tliem, as they were able to hear it. But with- 
 out a parable spake he not unto them. And when 
 they were alone, he expounded all things to his dis- 
 ciples. 
 
 Jesus crosses the lalx ; stilh a stwm. 
 
 35 » AND the same day, wlien the even was come, he 
 saith unto them, Let us pass over unto the other 
 
 36 side. And when they had sent away the multitude, 
 they took him even as he was in the ship. And 
 
 ■ Mt. 13. 34 ; John 
 16. 12; 1 Cor. 3. 
 1, 2 ; Heb. 5. 11. 
 
 ' Mt. 8. 18 ; Lk. 8. 
 22. 
 
 powerful. Sec a prophecy of this king- 
 dom in Dan. 2 : 44, 4.5 ; and compare 
 Dan. 7 : 13, 14 ; Ezek. 17 : 23-34. 
 
 33-34. Conclusion OF THE parables; 
 to the multitudes, for so we learn from 
 Matthew, and also that hespoke others 
 the same day to his disciples when alone, 
 Matt. 13 : 34, 35. 
 
 The three parables here given by 
 Mark present a broad and connected 
 view of religious truth, respecting the 
 foundation, progress and completion of 
 the kingdom of God, in the hearts and 
 lives of men, and in the world. 
 
 33. And many such parables. 
 Mark evidently knew of other parables 
 spoken at that time ; but he gives these 
 as samples. Matthew gives The Tares, 
 and The Leaven, spoken to the multi- 
 tude, besides three others spoken to 
 the disciples. Unto them. The 
 multitude and his disciples, ver. 34; 
 Matt. 13 : 34. As they were able 
 to hear. According to ability or capa- 
 city for receiving instruction. " It also 
 includes their being able to hear with- 
 out being offended." — Lange. So the 
 apostles afterward did, adapting their 
 teachings to the capacities oif their 
 hearers, 1 Cor. 3 : 1, 2; Ileb. 5 : 11-14. 
 
 34. Without a parable spake 
 he not. On this occasion he confined 
 himself to parables in instructing the 
 multitude. Neither did he explain the 
 parables to them, but to his disciples 
 wlien they were alone^ in private. 
 Thus he explained the sower and the 
 tares, Matt. 13 : 3&-43. Compare Matt. 
 1.5 : 15-20 ; Luke 16 : 9-12 ; John 14 : 
 5-11 ; 16 : 29. 
 
 3.5-41. Jesus crosses the lake ; 
 
 STILLS THE TEMPEST. Matt. 8 : 18, 23- 
 
 27 ; Luke 8 : 22-25. This account given 
 by Mark is the fullest, most graphic, 
 and most definite. 
 
 3.5. As the Sermon on the Mount was 
 followed by a miracle, so was the great 
 parabolic discourse by the seaside. 
 The former was for the enlightenment 
 of all, and the miracle was before all ; 
 the latter was specially for those who 
 had ears to liear, his disciples, and the 
 miracle was performed si)ecially for 
 them. That miracle (the leper. Matt. 
 8 : 2-4) represents man cleansed and 
 saved by the Savior in harmony with 
 the Law ; this might be termed an acted 
 parable or dark-saying. Li the extre- 
 mity and darkness of the disciples, 
 Christ appears the solver of their per- 
 plexity, and the deliverer from threaten- 
 ing destruction. 
 
 The same day when the even 
 was come. T/iat day, etc. This fixes 
 this voj-oge and miracle to the evening 
 and night following the iwrabolic dis- 
 course just given. It was piobably 
 about sunsetting. The other side. 
 The eastern side of the lake. 
 
 36. When they had sent away, 
 etc. When the disciples had dismissed 
 the multitude they took him even as 
 he Avas in the ship. That is, with- 
 out any preparation ; Jesus was already 
 in the boat. It appears from Matthew 
 that after discoursing from the boat, 
 he retired awhile to the house, probably 
 where he resided at Ca|)ernaum (Matt. 
 13 : 36) ; then returned to the boat and 
 possibly discoursed still more ; but 
 seeing the nudtitude continuing (Matt. 
 8 : 18), he commands to depart to the 
 opposite side, which command was 
 obeyed promptly and in haste. Little 
 ships. Ships or boats, according to 
 the oldest manuscripts and highest 
 critical authorities. These verj' likely 
 contained some of the multitude, but 
 were separated in the gale. 
 
 37. A great storm of wind. One 
 
A.D. 38. 
 
 MARK IV. 
 
 89 
 
 37 there were also with liim otlier little ships. And 
 there arose a f;reat storm of wind, and the waves 
 
 38 beat into the shi[), so that it was now full. And he 
 was in the hinder part of the ship, asleej) on a pil- 
 low : and they awake him, and say unto him, Mas- 
 
 39 ter, 'carest thou not that we perish i And he arose, 
 and rebuked the wind, and said unto the sea, Peace, 
 
 ' I?. 40. 27 : 1 Pet. 
 5.7; Job. 1. 6. 
 
 of those sudden, violent squalls or 
 wlihlwiuds, attruded with st)ine rain, 
 to which the lake is sulijeel. Capt;dri 
 C. W. Wilson (Recovehy ok Jeklsa- 
 LEM) gives the following graphic de- 
 scription of one of these storms on the 
 Sea of Galilee : 
 
 " Sudden storms, such as those men- 
 tioned in the New Testamrnt, are by 
 no means uueonimon; and I had a 
 good o|)portuiiity of watehiiig one of 
 them from the ruins of Gamala on the 
 eastern hills. The morning was de- 
 lightful ; a gentle easterly breeze, and 
 ucjta cloud in the sky to give wariiing 
 of what was coming. Suddenly, about 
 midday, there was a sound of distant 
 thunder, and a small cloud, ' no bigger 
 than a man's hand,' was seen rising 
 over the heights of Lubieli, to the west. 
 In a few moments the cloud began to 
 S])read, and heavy black masses came 
 rolling down the hills towards tlu^ lake, 
 completely ol)scuring Tabor and 1 lattin. 
 At tills moment the l)reeze died away ; 
 there were a few minute^j of perfe'ct 
 calm, during which the sun shone out 
 with intense power, and the surface of 
 the lake was smooth and even as a 
 nurror; Til)erias, Mejdel, and oth vr 
 buildings >tood out in sharp relief from 
 the gloom behind ; but they were soon 
 lost siiiht of, as the thunder-gust swept 
 past them, and ra])idly advancing across 
 the lake, lifted the i)iaeid water into a 
 bright sheet of foam ; in another mo- 
 ment it reached the ruins, driving 
 niyself and companion to take refuge 
 in a cistern, where, for nearly an hour, 
 wc were confined, listening to the rat- 
 tling peals of thunder and torrents of 
 rain. The elTect of half the lake in 
 perfect rest, whilst the other half was 
 in wild confusion, was extremely ui-and; 
 it would have fared badly with anv 
 light craft caught in midhike by the 
 storm ; and we could not help fiiinking 
 of that menn)ial)le occasion on which 
 the storm is so gianhically described as 
 'coming down' (Luke tS: 23) upon 
 the lake." 
 
 It was iiOAV full. T/w ship wag 
 alffudij bccoi/iiiif/ fllhd, (Biijle Union 
 VERSION). It " was covered with the 
 waves," Matt. 8 : 24. 
 
 38. He is emiihatic. While all the 
 rest were awake and lilled with terror, 
 /le /limstlfwas in the hinder part, t/ie 
 stern of the vessel, sleeping on a pil- 
 low, OH the ciis/iioii, which formed part 
 of the furniture of the boat. Alford 
 suggests that the i)illow was the cu- 
 shion used by the rowers, the covering 
 of their seats. Asleep. He needed 
 sleep, like other men ; especially after 
 such a laboriui;- day, ch. 3 : 20 to ch. 4 : 
 ;>5. It was his design also that this 
 storm shoulil be simultaneous with his 
 sleej), so that his disciples should feel 
 their e.vtiemity and be the moredei'ply 
 l impressed with his power over the ele- 
 ments. Like Jonah he slept in the 
 midst of the storm ; but how dilTer- 
 ently I — the iirojjliet lleeing from duty, 
 Jesus calmly awaiting the exact mo- 
 ment of duty; the proi)het the cause, 
 Jesus th(^ allayerof the storm. 
 
 Awake him. They rouse him up, 
 not for his safety, but their own. Mas- 
 ter. T<(irli< r. They recognize him as 
 the great and powerful teacher of Israel. 
 Carest thou not that we perish ? 
 A mingled jn-ayer and comi)laint; witli 
 mingled fear and faith. The cries of 
 intense anxiety, the exclamations of 
 terror. " Teacher, wc are lost ! hast 
 thou no concern for us V Canst tliou 
 lie sleei)ing here while we are perishing? 
 Save us from impending ruin !" (.Matt. 
 8: 2h.) How great tlie tempest thus 
 to terrify the disciples, who were ac- 
 customed to sailing and fishing on the 
 lake ! 
 
 89. And he arose and rebuked. 
 Beiiif/ roiimil up, or woke up fiilh/, he 
 nbitkal the whnl. How jiatiently he 
 bears their murmuring and their "little 
 faith, and how quickly he comes to 
 their relief. Peace, " be still. Be 
 silcxt, be hushed, and remain so. Tiiis 
 remarkable command to the sea is 
 giveu only here. Some infer from the 
 
90 
 
 MARK IV. 
 
 A.D. 28. 
 
 be still. And the wind ceased, and there was a 
 
 40 great calm. And he said nnto them, "Why are ye "J^f-,^^- ^» 3? ^*' 
 
 41 so fearful ? How is it that ye have no faith ? And " ' 
 they feared exceedingly, and said one to another, 
 
 What manner of man is this, that even ^ the wind "Job 38. 11. 
 and the sea obey him ? 
 
 language that Sataa and his demons 
 were the cause of the storm, and that 
 they are the objects of rebuke. It may 
 be explained, however, by supposing a 
 strong personiticiition. By thus speak- 
 ing, Jesus showed that the elements 
 were subject to his bidding. Comimre 
 Ps. 106: 9; 89: 8, 9. "The wind 
 ceased, as if weary, tired out, and ex- 
 hausted. And there was a great calm, 
 a great stillness ; great in contrast to 
 the violent agitation of both air and 
 water, which had just subsided. Jesus 
 with his disciples in the ship is a beau- 
 tiful emblem of the church tossed and 
 shaken by the tempests of the world, 
 yet always safe ; for Jesus is with lier 
 to the end. Compare in contrast, Eze- 
 kiel, ch. 27, where Tyre is presented 
 under the tigure of a vast ship, built, 
 manned, and freighted by tlie combined 
 skill, strength, beauty, and riches of all 
 nations ; but it is broken by the storm 
 and destroyed. 
 
 40. Jesus rebukes the troubled hearts 
 of his disciples. Matthew places this 
 before, and Mark and Luke after, the 
 rebuking of the wind. The language 
 comes in perfectly natural Avhile Jesus 
 is rising up from sleep. A part may 
 have been spoken before and a part 
 after the miracle. Thus as he awoke 
 he may have answered their complain- 
 ing entreaty, " Why are ye fearful, O 
 ye of little faith '? " " Matt. 8 : 26. Then 
 arising and rebuking the elements, he 
 may have added, " Where is your faith ? ' ' 
 (Luke 8 : 2.5 ;) " Why are you so fearful ? 
 How is it that j'ou have no faith ? " 
 Their earnest entreaty showed that they 
 had a "little faith ;" but as their terror 
 arose from want of confidence in the 
 power of Jesus, and so completely un- 
 manned them, it could be said com- 
 paratively that they had no faith. 
 Meyer notes the fact that Murk more 
 than the other evangelists makes pro- 
 minent the weakness of the disciples 
 in knowledge and faith, ch. 6 : 52; 7 : 
 18 ; 8 : 18, 38 ; 9 : 6, 19 ; 10 : 24, 32 ; 
 14 : 40 ; 16 : 8, 11, 13, 14. 
 
 41. They feared exceedingly. 
 
 Literally, They feared a greed fear, they 
 were greatly terrified. What man- 
 ner of man ? Kather, Who then in this 
 who exercises such perfect control over 
 the elements of nature ? From Mat- 
 thew (8 : 27) this seems to be the ex- 
 clamation of the crew or sailors on 
 board. But here, and also in Luke (8 : 
 25), it appears that the disciples shared 
 in their feelings and exclamations of 
 amazement. I'hey indeed believed in 
 Jesus as the Messiah, but such an ex- 
 hibition of power confounded them ; 
 not only confirmed their previous 
 knowledge and belief of his greatness, 
 but excited within them wondering 
 thoughts regarding his divine origin, 
 power, etc. Compare the exclamation 
 of the mariners on a similar occasion 
 (Matt. 14 : 33), " Of a truth thou art the 
 Sou of God." 
 
 Remarks. 
 
 1. Jesus taught by the sea-side. So 
 let us sow the good seed beside all 
 waters. The careless will not come to 
 us ; we must go to them, ver. 1 ; Eccle. 
 11:1; Isa. 32 : 20. 
 
 2. Natural objects illustrate spiritual 
 truths ; and should be studied for this 
 purpose. " We must translate the book 
 of nature into the book of grace." — 
 TuoMAS Taylor. Vers. 2, 3. Compare 
 Heb. 8:5; 9 : 23 ; Rev. chs. 21, 22. 
 
 3. As the seed was sown on all kinds 
 of ground, so is the truth to be preach- 
 ed to all classes of men, vers. 6-9 ; ch. 
 16 : 15 ; Rev. 22 : 17. 
 
 4. We should seek the kernel, not the 
 mere shell of the word, ver. 9; John 
 6 : 63 ; 2 Cor. 3 : 6. 
 
 5. Whatever is dark to us we should 
 take to Jesus, asking the guidance of 
 the Holy Spirit, vers!. 10, 13 ; John 16 : 
 13 ; James 1 : 5. 
 
 6. The truths of the gospel are of 
 God, and specially intrusted to Chris- 
 tians, ver. 11 ; Matt. 16 : 17 ; 1 Cor. 4 : 
 1 ; Heb. 1 : 1, 2. 
 
 7. Some persons, though living, are 
 
 fiven over to destruction, ver. 12 ; Rom, 
 : 28 ; Jer. 6 : 30. 
 
A.D. 28. 
 
 MARK IV. 
 
 91 
 
 8. Jesus spoke in parables : FlvKt, to 
 instruct his followers, ver. 11. iSccvitd, 
 to justly permit the blindness and de- 
 struction of the ineoiTij'Ible, ver. I'-i. 
 Third, to show how to illustrate spiri- 
 tual by natural things, vers. 13, 34. 
 Fourth, to reprove the Jews without 
 too much exeitinj^ their rai^e, ver. ;J4 ; 
 Matt. 2\ : 4.5. FiJVi, to fultill prophecy, 
 .Matt. 13 : ;>5. 
 
 9. Both the sower and the seed are 
 all-importaut. Without either, no fruit 
 can be expected, ver. 14; Kom. 10 : 14, 
 1.5 ; 1 Pet. 1 : 2.5. 
 
 10. You may delay to attend to your 
 soul, but Satan will not delay in trying 
 to effect your ruin, ver. 15 ; 2 Cor. 4 : 3, 
 4 ; 1 Pet. 5:8; 1 Tim. 5 : 15. 
 
 11. In the Si)irit's work of renewing 
 the heart, sorrow precedes joy. We 
 have reason to suspect some wrong 
 where nothing but J03' attends jjrofess- 
 ed conversion, ver. 10 , Luke 15 : 17- 
 2:3 ; 18 : 13, 14 ; John 16 : 8 ; 2 Cor. 
 7: 10. 
 
 12. Joy without repentance and a 
 change of heart is delusive and short- 
 lived, vers. 1(5, 17 ; Job 20 : 5 ; Ps. VHi : 
 5 ; Prov. 15 : 21 ; Hos. 6:4; James 
 
 4 :9. 
 
 13. If we would be the Lord's, the 
 idols of the heart must be destroyed. 
 Property, ease, reputation, and even 
 life itself, if they stand in the way of 
 Jesus, must be sacriliced, vers. 18, 19; 
 Ezek. 14 : :>-5; Matt. 5 : 29, 30; Kom. 
 8:7; James 4 : 4 ; 1 John 2 : 15. 
 
 14. When the word of God is truly 
 received into the heart, the soul is sub- 
 jected and united to Clirist, and brings 
 forth fruit to God, ver. 20; Ps. 126 : 6 ; 
 John 15 : 4, 7, 8 ; Gal. 5 : 2'3-24. 
 
 15. If we have received spiritual 
 knowledge it is our duty to impart it 
 to othei-s, ver. 21 ; Jer. 23 : 28 ; 1 Pet. 
 4: 10. 
 
 16. All mysteries of God relating to 
 man will be made known at the proper 
 time, ver. 22; 1 Cor. 2 : 7-10 ; Dan. 12 : 
 9, 10. 
 
 17. We must give account to God 
 for the use of our knowledge, ver. 22; 
 Matt. 25 : 24-30 ; Luke 12 : 47, 48. 
 
 18. You are to hear the truth both 
 for your own good and the good of 
 others, ver. 23 ; Matt 5 : 16 ; 1 Thess. 
 
 5 : 14 ; 2 Tliess. 3 : 13. 
 
 19. Beware and not undervalue the 
 ministry and the preaching of the gos- 
 pel, ver. 24 ; Kom. 10 : 14 ; 1 Thess. 5 : 
 20 ; 2 Tim. 4 : 2. 
 
 20. Your eternal interests hang upon 
 how and what you hear, vers. 24, 25 ; ch. 
 16 : 1.5, 16 ; Kom. 10 : 17 ; Eph. 1 : 13. 
 
 21. The diligent use of religious pri- 
 vileges and opportunities will yield a 
 rich return of blessings upon ourselves, 
 veis. 24, 25 ; Prov. 13 : 4 ; 19 : 15 ; 2 Pet. 
 
 3 : 14. 
 
 22. There is much beyond our com- 
 prehension and control in the work of 
 God in the soul, vers. 26, 27; John 1 : 
 13 ; 3 : 8 ; 1 Cor. 2 : 11. 
 
 23. We should do our work faithfully, 
 and then commit the results to God, 
 ver. 27 ; Eccle. 11:6; 1 Cor. 3 : 7; 15 : 
 10 ; Gal. 6 : 9, 10. 
 
 24. The work of grace in the heart 
 is gradual and progressive, from a 
 small beginning to ultimate perfection. 
 We should not therefore despise the 
 day of small things, nor be discouraged 
 if present results come short of our ex- 
 l)ectiition, ver. 28 ; 2 Cor. 3 : 18 ; Zech. 
 
 4 : 10 ; Matt. 13 : 33. 
 
 2.5. The Christian shall not die, nor 
 the Christian dispensation close till the 
 respective harvest is ripe, ver. 29 ; Job 
 7 : 1 ; 14 : 14 ; Matt. 13 : 39-43. 
 
 26. In workinsj for God we should 
 expect great endings from small begin- 
 nings, vers. 31, 32 ; Isa. 41 : 14-16 ; 
 51 : 1-4 ; 60 : 22 ; Dan. 2 : 35, 44, 45. 
 
 27. " Those who would have devour- 
 ed Christianity when it wms sown in the 
 earth, are now glad to find protection 
 under its wide-spreading branches," 
 ver. 32. 
 
 28. Study to adapt your teaching to 
 those under your instruction. Some 
 truths untimely presented will be only 
 misunderstood and perverted, ver. SH ; 
 John 16 : 12. 
 
 29. Seek to be alone with Jesus ; you 
 will learn all that is necessary respect- 
 ing his truth and kingdom, ver. 34 ; 
 Prov. 2 : 3-9 ; Matt. 6:6; 11 : 29. 
 
 30. Obedience to Christ often leads 
 into a way of trial, vers. 35-37 ; Luke 9 : 
 .59, (JO ; Acts 20 : 22-24. 
 
 31. Jesus was human. He needed 
 sleep like others, ver. 138 ; John 4:6; 
 1 Tim. 2:5; Heb. 2 : 14. 
 
 32. Jesus was also divine. He was 
 Lord of the wind and the waves, vers. 
 31M1 ; John 1:1; Acts 7 : 59 ; 10 : 
 36; Rom. 9 : .5. 
 
 33. Even Christians often distrust 
 Christ in his providence, through a 
 want of faith, yet Jesus deals tenderly 
 with them, vei-s. 38-40; Luke 34 : 35; 
 John 20 : 37-29. 
 
93 
 
 MARK V. 
 
 A.D. 28. 
 
 At Gerasa, Jesus casts out Legion^ who enter and destrot/ 
 the swine. 
 
 V. And ^ they came over unto the other side of the 
 
 2 sea, into the country of the Gadarenes. And when 
 
 he was come out of the ship, immediately there me* 
 
 ' Mt. 8. 28 ; 9. 
 Lk. 8. S6. 
 
 34. In the stilling of tlie tempest we 
 have a four-fold illustration — of Christ 
 with his people of every a.^e ; Christ 
 with his church, against which tlie gates 
 of hell shall not prevail ; Christ with 
 tiie believer through tlie voj'age of life ; 
 and Christ with the repenting sinner, 
 allaying his fears through his word of 
 forgiveness, vers. 35-41 : Matt. 38 : 20 : 
 Eph. 5 : 25-37 ; John 10 : 27-30 ; Luke 
 7 : 37, 38, 47, 48. 
 
 CHAPTER V. 
 
 In this chapter Mark relates three 
 more most wonderful miracles illustrat- 
 ing most strikingly that Jesus Avas the 
 Son of God, ch.'l : 1. In connection 
 with stilling the tempest (ch. 4 : 35^1) 
 these miracles show the power of Jesus 
 over the elements of nature, the powers 
 of darkness, incurable diseases, and 
 the realm of death. 
 
 1-21. Healing of the Gadarene 
 DEMONIAC. After which he returns to 
 the western side of the lake. Matt. 8 : 
 28 to 9 : 1 ; Luke 8 : 3(i-40: The account 
 of Matthew is the briefest ; that of 
 Mark the fullest and most vivid. We 
 have here one of the many proofs that 
 Mark's Gospel is not a mere summary 
 of Matthew's, but an inde|)eiident nar- 
 rative of an eye-witness. 
 
 1. Other side of the sea. The 
 eastern side. Country of the Gada- 
 renes. According to the highest criti- 
 cal authorities, country of the Gerasenes ; 
 so also in Luke 8 : 26. But in Matt. 8 : 28 
 the most approved reading is " coun- 
 try of Gadarenes." It should be added, 
 however, that there is some manuscript 
 authority for reading Geiyeseties in 
 Mark, and especially in Matthew and 
 Luke. Gadara, now Umkeis, was a city 
 of Perea, a chief city of Decapolis, about 
 seven or eight miles southeast of the 
 Sea of Galilee. The territory or " the 
 country'''' of Gadara could well extend 
 to the lake. The hill on which the 
 city was located could not, however, 
 have been tlie scene of the miracle ; for 
 
 it was not near enough to the lake, and 
 besides the swine would have had to 
 run down the mountain, ford the Hie- 
 romax (now the Jcnunk), a river as deep 
 and rapid as the Jordan, and then cross 
 a plain several miles before reaching 
 the sea. Gerasa, now Jeraxh, on the 
 eastern boundary of Perea, was a town 
 of Decapolis, about foity miles south- 
 east of the scene of the miracle. Jose- 
 phus describes it as rich and populous. 
 Most beautiful and extensive ruins 
 now mark its site. A large tract of 
 country adjacent to the city, possibly 
 extending to the Sea of Galilee, may 
 have borne its name. Jerome states 
 that in his day Gilead was called Gerasa. 
 Gergem, according to Origen, was a city 
 that stood on the eastern shore of the 
 Sea of Galilee. Some reference to its 
 ancient inhabitants may possibly have 
 been made by Girgashites in Josh. 3 : 
 10. Its ruins, now called Gersa, may 
 now be seen on the eastern shore of the 
 lake, about midway between the en- 
 trance and the outlet of the Jordan. 
 " It is within a few rods of tlie shore, 
 and an immense mountain rises directly 
 above it, in which are ancient tombs. 
 . . . The lake is so near the base 
 of the mountain, that the swine rushing 
 madly down it could not stop, but 
 would be hurried on into tlie water and 
 drowned." — Dr. Thomson, Tfie Land 
 andi/ie Book,\o\.'u., pp. 35,36. The name 
 as pronounced by the Arabs is very 
 nearly the ancient Gergesa or Geresa. 
 Hence the country of (he Gerasenes is best 
 explained as referring to the district of 
 this city on the shore of the lake. The 
 country of Gergesa or Gerasa, probably 
 joined upon that of Gadara ; and as the 
 limits of the territory of each city 
 were not very accurately defined, Mat- 
 thew could call it the country of the 
 Gadarenes, and Mark and Luke the 
 country of the Gerasenes. 
 
 3. When he was come out ... 
 immediately. As he came out of 
 the ship, as he landed, immediately the 
 demoniac met him. This shows that 
 the miracle was performed near tlie 
 
A.D. 28. 
 
 MARK V. 
 
 93 
 
 him out of the tombs a man with an unclean spirit, 
 
 3 who had fiis dwelling among the tombs ; and no man 
 
 4 could bind him, no, not with chains: because that 
 he had been often bound with fetters and chains, 
 and tlie chains liad been plucked asunder by him, 
 and the fetters broken in pieces : neitlier could any 
 
 5 man tame him. And always, night and day, he was 
 in tlie mountains, and in the tombs, crying, and cut- 
 ting himself witli stones. 
 
 6 But wlien he saw Jesus afar off, he ran and wor- 
 
 ehore. Out of the tombs. The 
 
 sepulchres of the Hebrews were gene- 
 rally cut out of the solid rock. Caves 
 were also used for this purpose. They 
 are now often resorted to for shelter 
 durini? the night. And sometimes the 
 wandering Arabs take up their winter 
 abode in them. Compare Judges G : 2. 
 A maniac too is sometimes found 
 dwelling in them. A man. Mattliew 
 says, "two possessed with devils." 
 This, however, is no contradiction, for 
 he who speaks of the two includes the 
 one, and they who speak of the one do 
 not deny that there were two. One of 
 them may have been moi-e prominent 
 and afterward well known to many, 
 and hence may have been only 
 noticed by Mark and Luke. He only 
 may have gone forth pul)lisliiiig tlie 
 great things done for him, vcr. 20 ; 
 Luke 8 : 39. With an unclean 
 spirit. Demonized, in the jjower and 
 possession of demons. See on ch. 1 : 2:5. 
 
 3. Mark in this and the two following 
 verses describes with great particularity 
 this most terrible case of demoniacal 
 possession recorded in the Gospels. No 
 others are represented as possessing 
 such muscular strength, such abandon- 
 ment of all society, and such savage 
 and uncontrollable ferocity. Among 
 the tombs. Rather, la tJie tomhs. 
 Luke (8:2;) says this possession had 
 been for a long time, and that he wore 
 no clothes. No man could bind 
 him. According to the highest criti- 
 cal authorities, Xo one could any lo)i(/er 
 bind him. His case had been growing 
 woi^se till he could be no longer coii- 
 tined, binding even with c/uiins proving 
 inefTectual. 
 
 4. Facts corroborating the last clause 
 of the preceding verse. Fetters, or 
 shackles, especially for the feet, though 
 they may be applied to any i>ait of the 
 body. Chains specially" for binding 
 
 prisoners. Plucked asunder. Torn 
 apart. Broken in pieces. Crushed 
 together and tluis broken in pieces. 
 Neither could any man tame him. 
 
 No one was al)le, strong enough, to 
 tame him. No one could subdue him, 
 bring him physically and mentally un- 
 der his power. Matthew (8 : 28) says 
 that lie was "exceeding fierce, so that 
 no man might pass that way." 
 
 5. How he spent his time. AlAvays, 
 night and day. He was all the time, 
 by night as well as by day. He was 
 sleepless. In the inotuiiaiiis, etc. Ac- 
 cording to the oldest and best manu- 
 scripts, 7/i the tombs and in the moun- 
 tains. He did not confine himself 
 to the tombs, which are numerous all 
 along that region, but also wandered 
 outside in the mountains of that vici- 
 nity. Crying. Cri/ing out in a ter- 
 rible manner, in ferocity, terror, and 
 pain. Cutting him.self with stones, 
 with the sharp pieces of stones found 
 in tombs and mountains. What a fear- 
 ful description of demoniacal madness ! 
 Wildly roaming in tombs and in soli- 
 tary places, uttering the oft-repeated 
 scream ; and everj' now and then, as if 
 contending with some foe, rending his 
 own flesh. U nder the power of demons 
 he is no longer guided by the law of 
 self-preservation. 
 
 0. Saw Jesus afar off. Relatively 
 from afar. In the distance, probably 
 from the side of the mountain where 
 were the tombs, ver. 2. He ran, it 
 may be, at first with the purpose of 
 assaidting him; but the demons re- 
 cognized Christ's divine nature, or at 
 least felt his superhuman infiuence, and 
 worshipped hinif bowed down to him, 
 did himrei'eirnce. The word translated 
 worship literally means to kiss the hand 
 to any one as an expression of reverence 
 and homage. It was especially applied to 
 express the Oriental form of saUitatipn 
 
94 
 
 MARK V. 
 
 A.D. 28. 
 
 7 shipped him, and cried with a loud voice, and said. 
 
 What have I to do with thee, Jesus, thou Son of y the '' C!e. 14. 22; Heb 
 most high God ? I adjure thee by God, that thou 
 
 8 torment me not. For he said unto him, ^ Come out 
 
 9 of the man, thou unclean spirit. And he asked him, 
 What is thy ntime ? And he answered, saying. My 
 
 10 name is Legion: for we are many. And he be- 
 sought him much that he would not send them away 
 out of the country. 
 
 7. 1 ; Ac. 16. 17 ; 
 Jam. 2. 19. 
 1 John 3. 8 ; 2 
 Pet. 2. 4 ; Jude 6. 
 
 of an inferior, by ])rostration of the 
 face to the ground, kissing at the same 
 time the hand toward the superior. It 
 thus denoted the reverence paid to 
 teacliers and the homage paid to kings. 
 When the object of liomage was God, 
 it denoted worship, or adoration. Wlien 
 our common version was prepared, the 
 Englisli word ivomhlp, like tlie Greelv 
 original, was applicable to men as well 
 as to God. Thus in Luke 14 : 10 to 
 "have worship" means to "have 
 honor." Hei-e the word refers to his 
 bowing down, doing the act of reve- 
 rence ; for demons cannot be said in any 
 true sense to worship God. Thus he 
 whom no one could tame prostrates 
 himself in reverence before the Son of 
 God. Demons believe and tremble 
 (James 2 : 19), while unbelieving Jews 
 blasjjheme, ch. 3 : 23. 
 
 7. In this act of reverence he cried 
 with a loud voice. He gave one of 
 his_ unearthly shiieks, ver. .5. And 
 said. Thus the demons speak through 
 the man, so thorougii was their control 
 over both his body and soul. What 
 have I to do with thee. What is 
 there in common between thee and me ? 
 Why interfere with me ? Ezra 4 : 3. 
 See on ch. 1 : 24. The use of the 
 singular here may be explained by sup- 
 posing the chief or commander of these 
 unclean spirit* as speaking. Son of 
 the most high (lOd. Evidently re- 
 cognizing his divine nature. Compare 
 on ch. 1 : 1. I adjure thee. 1 charge 
 thee with the most earnest entreaty in 
 the name of God ; I conjure thee by 
 God. That thou torment me not. 
 The presence of Jesus, sending the 
 demons from the man (see next verse), 
 or sending them into the abyss, or hell 
 (Luke 8 : ^l),were each and all a torment 
 to the demon. Matthew (8 : 29) adds 
 " before the time," that is of final doom, 
 -Matt. 25 : 41 ; 2 Pet. 2:4; Jude 6. 
 
 8. Mark here throws in the reason of 
 this remarkable and importunate adju- 
 
 ration. For he said, or loas my'my 
 Jesus had just before this cry com- 
 manded the unclean spirit to come out 
 of the man. This itself was a source 
 of torment, and excited the guilty fears 
 of the demon of something more terri- 
 ble. Demons seem to liave been less 
 miserable in human possession than 
 without it. It should be noted that the 
 unclean spirit did not come out imme- 
 diately u])on Christ's command. This 
 was not owing to the strength of the 
 demons, or to any inability in Jesus ; 
 but to his wisdom, who pei'mitted the 
 unclean spirit to sjieak imploringly, 
 tell his name, and the great number 
 under him. Thus the great power of 
 Jesus was the more strikingly mani- 
 fested to his disciples, and for all time. 
 
 9. Ask him, the unclean spirit who 
 had spoken through the man, ver. 7. 
 What is thy name ? Jesus did not 
 ask this for his own information ; but 
 to show the miserable condition of the 
 man, and the great combined power of 
 demons, which he was about to over- 
 come. Legion. The Roman legion 
 consisted of about six thousand. The 
 word had come to signify any large 
 number with the ideas of order and 
 subordination. It is about equivalent 
 to hont, and explained t)y the unclean 
 spirit himself : for we are many. 
 One chief, superior one, with inferior 
 ones under him. He gives his name as 
 associated with subordinate spirits. It 
 shows his overwhelming power over 
 the entire nature of the man. That 
 evil spirits go often in companies is to 
 be inferred not only from this, but also 
 fiom the case of Mai-y Magdalene, from 
 whom were cast out seven demons, 
 Lidie 8 : 2. How many demons there 
 were in this case we have no means of 
 knowing; although the number of the 
 swine, two thousand (ver. 13), may be 
 sug"gestive of the number of demons. 
 
 io! He besought him much. 
 Earliest in his entreaty. An unclean 
 
A.D. 28. 
 
 MARK V. 
 
 05 
 
 11 Now there was there nigh unto the mountains a 
 
 12 great herd of swine feeding. And all the devils be- 
 souglit him, saying, Send us into the swine, tliat we 
 
 13 may enter into them. 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 
 
 spirit at prayer! Yet many men are 
 prayerlcss. Not send them aAvay 
 out of the country, where they had 
 been so louu', and exereised so much 
 power. Tliat district east of the Sea 
 of Galilee w'as inhabited with a mingled 
 l)opuhitiun of Jews and Gentiles. A 
 country where so many swine were 
 kept, and in which business Jews may 
 have directly or indirectly participated 
 contrary to Mosaic law (Lev. 11 : 7, 8;, 
 was pleasing to the demons. Luke 
 (8 : 31) adds " not command them to go 
 into the deep" or ahi/ss, the abode of 
 lost spirits, Kev. '.»: l,'ll ; ;20 : 3. 
 
 11. Nish unto the mountains. 
 Rather, b>/ ilw tnonutithi, on a slope of 
 the mountain, ver. 13. This is entirely 
 consistent with Luke (8 : 33), " on 
 (in) the mountain ; " and with Mat- 
 thew (8:30), "a good way off from 
 them," a relative expression, which 
 may be applied to a greater or less dis- 
 tance, according to circumstances and 
 the p:irlicular feelings of the beholder 
 at the time. 
 
 12. The best text has they, instead of 
 all the devils, and (miits forthwith 
 i.i next ver.se. They do not ask to be 
 made better; but as they nmst depart 
 ('•DIM the man, they ask permission to 
 enter the swine. 
 
 Send us. They recognize tlie power 
 of Je^us, as Lord. They do not de- 
 mand, but entreat him as one who can 
 do with them as he saw tit. Luke (8 : 32) 
 uses the verb "suffer," or permit them 
 to enter. Swine. These unclean 
 brutes were conticnial with their un- 
 clean natures. How tiiey could possess 
 inferior animals is not ditticult to ima- 
 gine, since they so thorouuhly pos- 
 sessed the lower and sensual "nature 
 of men. They could exerl no moral 
 and intellectual influence, as in man ; 
 but they could operate through the 
 organs of their bodies, and tiirough 
 their animal and sensual natin-es. 
 
 13. Forthwith Jesus gave them 
 leave. Jesus ilid not w/c/ tliem, but 
 pertnilted them, and the permission 
 
 was immediate. Why he did this we 
 are not informed. The requests of 
 Satan are sometimes granted (Job 
 1 : 12 ; 2 : 6), but always for some good 
 purpose in the end. By giving them 
 this permission it was cleai'ly shown 
 that demons tlo exist, that those pos- 
 sessed with demons were not simply 
 insane, or suffering from mere bodily 
 disease. It also showed the power and 
 malignity of these tiends of darkness, 
 and their subjection to Christ, wlio " was 
 manifested that he might destroy the 
 works of the devil," Jolin 3 : 8. Their 
 final and utter overthrow was fore- 
 shadowed. 
 
 The herd ran violently down a 
 steep place. liuslied down the over- 
 hanging litcep. The declivity at the 
 base of the mountain at Gersa is said 
 to be almost perpendicular. " The 
 bluff behind is so steep, and the shore 
 so narrow, that a herd of swine, rusli- 
 iug frantically down, must certainly 
 have been overwhelmed in the sea 
 before they could recover themselves." 
 — Mr. TuisTKAM, Laud of Israel, p. 4(56. 
 Ahout two thou.sand. An estimated 
 round number. I'hat ^o many should 
 at once have rusiied into the sea and 
 been drowned shows supernatural 
 power. Choked. Strangled in the 
 .sea, resulting in tlieir deatli ; Matthew 
 (8 : 32) definitely says, "perished in the 
 waters." 
 
 This miracle and that of the withered 
 fig-tree which Jesus cursed (eh. 11 : 13- 
 14, 20) are the only ones which resulted 
 in any destruction of property. Cavil- 
 ers have seized hold of these in their 
 objections to Christianity. But Christ 
 as the Son of (iod had a right to send 
 tl:e demons wherever he pleased. The 
 cattle of a thousand hills were also his 
 (I's. .50 : 10), and he had a right to do 
 what he would with liis own. Matt. 
 20 : 1.5. " The act was one of sovereign 
 authoiity attested l)y the miracle itself, 
 and, so far as we can learn, not disputed 
 l)y the persons injured, however much 
 tliey mlgiit lament their loss and wish 
 
96 
 
 MARK V. 
 
 A,D 28. 
 
 14 two thousand ;) and were clioked in the sea. And 
 tliey that fed the swine fled, and told it in the city, 
 and in tlie country. And they went out to see what 
 
 15 it was that was done. And they come to Jesus, and 
 see him that was possessed witli the devil, and had 
 the legion, » sitting, and clothed, and in his right 
 mind: and they were afraid. And they that saw it 
 told them how it befell to him that was possessed 
 with the devil, and also concerning the swine. And 
 ''they began to pray him to depart out of their 
 coasts. 
 
 16 
 
 17 
 
 'Col. 1. 13; 
 Tim. 1. 7. 
 
 " Mt. 8. 34 ; Ac. 16. 
 39. 
 
 to avoid its repetition. There is no 
 more need of any special vindication 
 here tlian in the case of far more 
 serious inflictions of the same l<ind 
 by disease or accident." — Alexander. 
 Besides, the permission was our Lord's ; 
 the destruction of the swine, the work 
 of demons. Jesus was no more re- 
 sponsible for what the demons did 
 than he is for what wicked men do, 
 whom he permits to live and to hold 
 positions of power in the world. We 
 must believe that Jesus had wise and 
 good reasons for this permission, as 
 for all he ever did or permitted. The 
 owners may have in various ways show- 
 ed contempt for the Mosaic law, and 
 hence this judgment upon them. This 
 may have been a special providential 
 sermon for the people of tliat city and 
 vicinity. 
 
 14. The feeders of the swine, asto- 
 nished and affrighted at the frenzied de- 
 struction of the wliole herd in tlic sea, 
 flee and report the catastrojilie to the 
 owners in the city and in the 
 country, or fiehh. Gersaand vicinity 
 arc doubtless meant. From Matt. 8 : 
 33 it ai)pears that tlicy also told " what 
 was befallen to the possessed with 
 devils." Their haste in fleeing did not 
 give them much time for this. But they 
 doubtless saw and heard the demoniac 
 at the base of the mountain, and from 
 his changed deportment inferred some 
 of the facts of the case. The people 
 at once went out to .see for themselves 
 what it was that was done. Such 
 a wonderful occurrence would quickly 
 call outaci-owd. Matthew (8 : ;!4) sa.v's 
 " the whole city came out to meet 
 Jesus." 
 
 1.5. The mass of jicoijIc come to Jesus, 
 and see him that Avas possessed, 
 look upon him witli surprise and amaze- 
 ment. And had the legion. Que 
 
 who had been such a maniac and such 
 a terror to that country. He may have 
 been known by that nanie in that region. 
 It is not really necessary, however, to 
 suppose this. The order of the original 
 is very striking, " sitting and clothed 
 and in his right mind, him who had the 
 legion." That he who for a long time 
 had been a raving maniac, living like a 
 wild man, and wearing no clothing 
 (Luke 8 : 27) should be calmly sitting 
 at the feet of Jesus (Luke 8 : 35) 
 clothed like others with I'aiment, and 
 in his right mind, with a sane or 
 sound mind, was indeed a matter of 
 astonishment. Hence they were 
 afraid, they wei-e awestruck at such an 
 exhibition of supernatural power, and 
 in the piesenee of one possessed with 
 greater i^ower than legion. 
 
 1(5. They that saiv it. Those who 
 had been eye-witnesses ; probably those 
 who had come with Jesus across the 
 lake, and possibly other spectators 
 with them not mentioned. The keepers 
 of the swine, who fled and told the 
 owners, doubtless returned with the 
 people, but they were probably not 
 able to relate so particularly the cir- 
 cimistances as those who liad been 
 nearer the scene of the miracle. Told 
 them how, etc. Gave a detailed ac- 
 count of the two main facts, the heal- 
 ing of the demoniac, and the destruc- 
 tion of the swine. The herdsmen had 
 reported the occurrences (ver. 14) ; now 
 the eye-witnesses relate how it befell 
 him, the circimistances, and by whose 
 puwer they occurred. 
 
 17. The effect of the miracle upon 
 the people. Upon seeing and hear- 
 ing what was done they began to 
 pray, entreat, beseeeli him to depart 
 out of their coasts, their borders. 
 CdHsts ordinarily means in Scripture, 
 vicinity, adjacent district, and is weU 
 
A.D. 28. 
 
 MARK V. 
 
 97 
 
 P». 116. 12; Lk. 
 8. 38 • 17. 15-17. 
 
 18 And when he was come into the ship, •'he that 
 had been possessed with tlie devil prayed him that 
 
 19 lie might be with him. Howbeit Jesus suffered him 
 not, but saith unto him, "^ Go home to thy friends, 
 and tell them how great things the Lord hath done 
 
 20 for thee, and hath had compassion on thee. And 
 he departed, and ])egan to publish in Decapolis 
 
 * how great things Jesus had done for him : and all ' Ps. 126. 3. 
 men did marvel. 
 
 ") Ps. 66, 16 ; 103. 
 1-1 ; Is. 38. 9-20 ; 
 Jon. 2. 9. 
 
 expressed by borders. Luko (8 : 37) 
 adds the special reason for this strantje 
 request, " for they were taken with 
 great fear." Tliey were not only filled 
 with a superstitious awe at such exhi- 
 bitions of power (compare Deut. 5 : 
 25; Luke 5 : 8), but with fear that simi- 
 lar results miglit attend other miracles. 
 Other owners of swine may have 
 thought their traffic in danger, Acts 19 : 
 24-31. To what extremes do worldly 
 interests excite men ! Worldly gain is 
 valued above the blessings of Jesus. 
 To their miuds the loss of the herd of 
 Bwine more than counterbalanced the 
 cure of the demoniac ! Jesus answers 
 their prayer and lets them alone. We 
 do not read of his ever visiting them 
 again. 
 
 18. And Avhen he was come, etc. 
 And as he was ottering the ship or bo.at, 
 the demoniac prayed him, entreated, 
 besyiujlit him, that he might be with 
 him« A variety of reasons doubtless 
 united iu leading him to make this re- 
 quest. It was the warm expression and 
 desire of gratitude and love. The 
 mean and selfish request and treatment 
 of the Gerasenes doubtless strengthened 
 this feeling and desire. Very likely, 
 too, he might have feared a repossession 
 by the demons after Jesus departed. 
 Matt. 12 : 4:3-4.5. 
 
 19. Jesus siittered him not. The 
 demons pray, and their prayers arc 
 granted to their own discomfiture, vers. 
 10, 12; the Gerasenes pray, and their 
 prayer also is granted by being left to 
 their own destruction ; the man who 
 had. been healed prays, and behold his 
 petition is not granted, for it was not 
 best, and he had a work to do. Go 
 home« Literallj', 6o into thy house. 
 Whei-e is not told, possibly at Gadara. 
 It was somewhere in Decapolis, ver. 20. 
 To thy J'riends: thy relatives, thy 
 kindred. Tell them. There is a 
 time to speak and a time to keep silent, 
 
 9 
 
 ver. 43, ch. 1 : 44. The proclamation 
 of liis miracles often increased the 
 multitude to his great inconvenience, 
 ch. 1 : 4.5 ; 2 : 2 ; 3 : 9, 10. But here 
 Jesus was about to leave the country. 
 The healed man would be a living wit- 
 ness of the goodness and mercy of 
 Jesus to that whole region against the 
 evil reports of herdsmen and swine- 
 owners. A reason for this command 
 may doubtless also be found in the man 
 himself. It was for his good to go to 
 his home and announce the facts of his 
 deliverance. ills friends at home 
 needed the spiritual blessings of which 
 he was probably a partaker, and he 
 needed the development which such 
 activity would produce. And nowhere 
 could the great cure be so much ap- 
 preciated as in his own house. The 
 Lord. God, and applicable to Jesus, 
 ch. 16 : 19, 20. The healed man seems 
 to apply it to Jesus, in the next verse. 
 It is quite likely that he had some idea 
 of Christ's divine nature, since the 
 demon had called him the Son of the 
 Most High God, ver. 7. Had mercy. 
 Had pity, compassion on thee. He, 
 unworthy, had enjoyed a compassion 
 freely bestowed. He had very probably 
 received spiritual as well as bodily 
 deliverance. Hence he was truly a re- 
 presentative of Jesus to the inhabitants 
 of his country. Matt. 25 : 4.5. His com- 
 mission rather implies his belief in Jesus 
 as the Messiah. 
 
 20. OI)edient to Christ's command, 
 the healed demoniac began to publish 
 what Jesus had done for him, not only 
 to his own house, but in that whole 
 region lying cast and south-cast of the 
 Sea of "Galilee, called Decapolis, a 
 name meaning the ten cities. After the 
 Roman conquest of Syria, ten cities ap- 
 pear to have been endowed with 
 peculiar privileges, and the country 
 around them called Decapolis. In the 
 enumeration of these cities the learned 
 
98 
 
 MARK V. 
 
 A.D. 28. 
 
 21 ' AND when Jesus was passed over again by ship ' Mt. 9. 1 ; Lk. a 
 unto the other side, much people gathered unto ^^^ 
 him : and he was nigh unto the sea. 
 
 Jesus raises to life Jaims' daughter ; and heals a woman 
 with an issue of Mood. 
 
 23 sAnd, behold, there cometh one of the rulers of sMt. 9. 18; Lk. 8. 
 
 the synagogue, Jairus by name ; and when he saw ^i. 
 23 him, he fell at his feet, and besought liim greatly, 
 
 saying, My little daughter lieth at the point of death : 
 
 ai'e not agreed, which may arise from 
 the same privileges being accorded to 
 other neighboring cities. Tliey are 
 generally reckoned as follows : Damas- 
 cus, Philadelphia, Raphana,Scythopolis, 
 Gadara, Hippos, Dion, Pella, Gerasa, 
 Canatha. Only one of these, Scythopo- 
 lis, was in Galilee. The rest were east 
 of the Jordan, and mainly in that part 
 of Palestine occupied l)y the half-tribe 
 of Manasseh. All did marvel. No 
 glorifying God, no conversions, are re- 
 corded. The great miracle excited 
 wonder, but led not to repentance and 
 faith. Something more tiian miracles 
 are needed to reach and savingly benefit 
 the heart. Still the healed demoniac 
 may have accomplished a work ])re- 
 paratory to the future proclamation of 
 the gospel. 
 
 21. Jesus having returned to the 
 other side, the western side of the 
 sea, much people, a great multitude, 
 gathered to him. He was iii^h unto 
 the sea, by tlie seaside, ijrobably near 
 Capernaum, Matt. 9:1. 
 
 22-43. Raising of Jairus' daughter ; 
 healing of the avoman with the 
 ISSUE OF BLOOD. Matt. 9 : 18-26 ; Luke 
 8 : 41-.56. Mark again is the fullest and 
 most graphic of the three evangelists. 
 Accoi-ding to Matt. 9 : 17, 18, these 
 miracles were performed immediately 
 after Christ's discourse on fasting at 
 Matthew's feast. The position of this 
 section then would be \\\^i after Mark 
 2 : 22 and Luke .5 : 39. See on ver. 43. 
 For some reason unknown to us Mark 
 and Luke may have deferred this ac- 
 count till after the healing of the de- 
 moniac, possibly to l)riug together these 
 wonderful miracles on opposite sides of 
 the lake, placing last the greatest mira- 
 cle, the raising of the dead. Or we may 
 suppose that Christ's discourse on fast- 
 ing (Matt. 9:14-17; Mark 2:18-23; 
 
 Luke 5 : 33-39) finds its position at this 
 point between the healing of the de- 
 moniac and the raisiug of Jairus' 
 daughter. Some suppose that Mat- 
 thew's feast also (ch. 2 : 15-22) finds 
 its true position here. But every ar- 
 rangement is beset with difficulty. Did 
 we know more of the circumstances, all 
 would be plain. See author's Harmony, 
 notes on {><i 46, 47. 48. 
 
 22. And behold, there cometh. 
 According to the highest critical autho- 
 rities. And there coiiteih. These Avords 
 do not necessarily connect this in time 
 wuh the preceding miracle. The mean- 
 ing may be, " And on a certain occasion 
 there cometh." Or, taking the last 
 clause of the preceding verse, 0« aduie 
 he H'ftx by the sea, surronnded with crowds, 
 and there cometh. According to Mat- 
 thew (9 : 10, 14, 18) Jesus seems to have 
 been in the house of Matthew, ch. 2 : 15. 
 But it is not necessary to suppose the 
 whole or even a part of Christ's dis- 
 course on fasting to have been delivered 
 in the house ; see on ch. 2 : 16. It raaj' 
 have been given after coming forth 
 from Matthew's feast, in apublic place. 
 One of the rulers of the syna- 
 ^0£;ue. One of the elders and pre- 
 sitling officers, who convened the 
 assembly, i^reserved ordei-, invited 
 readers and speakers. Acts 13 : 15. 
 Jairus, probably the Hebrew name 
 Jair (Num. 32 : 41), meaning whom 
 Jehovah enlightens. And when he 
 saw him. Literally, And seeing him. 
 The use of the present gives vividness 
 to the narrative. It Avould seem that 
 Jairus did not see him at once, but, 
 making his way through the crowd, he 
 at length saw him and fell at his 
 feet, in the posture of reverence and 
 earnest entreaty. The present is still 
 used, he faUeth. 
 23. Besought him greatly. JSfe- 
 
A.D. 28. 
 
 MARK V. 
 
 99 
 
 I prni/ thee, come and lay thy hands on her, that she 
 
 24 may 1)0 healed; and slic shall live. And Jesus went 
 with him; and much people followed him, and 
 throuiiTil him. 
 
 25 And H certain woman, '' which had an issue of 
 
 26 blood twelve years, and had suffered many things 
 of many piiysicians, and had spent all that she had, 
 ' and was nothing bettered, but rather grew worse, 
 
 27 Avheu she had heard of Jesus, came in the press 
 
 " Le. 15. 
 9. 20. 
 
 25; Mt. 
 
 Ps. 108. 12. 
 
 (t(>)i(/fit hhii uindt, the same words in the 
 original as in ver. 10. My little 
 daughter. Twelvo years of ai^e, vur. 
 42. An only clauirhter, LuUy 8 : 42. 
 Lieth at the point of death. In 
 the last e-Ktremity. " Slie lay a clvinii," 
 Luke 8 : 42. But Matthew ('.» : 18), 
 "is even now dead." The father on 
 reaching Jesus may liave first given 
 vent to ids fears l)y the strong state- 
 ment .she " is even now dead," or rather, 
 has j ant now died; and tlien have ex- 
 plained himself hy saying that she was 
 at the point of dratli or dyinu-. I pray 
 thee. Implied in the original, / himn'k 
 t/icc, therefore, in order tlud t/ioii niaijist 
 conu\ etc. His strong faith is shown 
 by his leaving his dying daughter to 
 seek the aid of Jesus, and l^y Ins earnc'^t 
 entreaty. Yet he seems to liavetiiouglit 
 that personal eontaet was neeessary, 
 lay thy hands on her. His faith 
 was not of so ingii a type as tluit of 
 the eenlurion at Ciii)ernaum, Matt. 8 : 
 8-10. And she shall live. Accord- 
 ing to the idghest eritieal autiioritics, 
 and live, without any puuetuation l)efore 
 it, thus: "that she may be healed and 
 live." 
 
 34. Jesus immediately complies witii 
 the request and goes with Jairus. Much 
 people, a lireal multitude, sueli as so 
 often attended him, followed and 
 thronged him, iras prcssiin/ vjxm Iiim 
 (ch. o : it), so tiiat, di)ul)lles.s, he could 
 not walk without dillieulty. The time 
 aud place of the nuracle upon the wo- 
 man. 
 
 25. At this point ^[atthew, Mark, and 
 Luke relatt' the healing of a woman 
 having a ehronie disease, winch accord- 
 ing to the law reiulered her unclean. 
 Lev. l.T : 2.5. The details of her grievous 
 disorderare unni-eessary. Her hopeless 
 case and the incurahleness of her dis- 
 ease are shown in this and the next 
 verse, it was of long eoutiuuaucc, 
 chronic, twelve years. 
 
 20. Suffered many things. Suf- 
 
 fi'rrd iKiicli of many physicians. 
 
 There was a medical profes:-ion and 
 many practitioners. Tliis wonum had 
 probably been possessed of wealth, 
 and had moved in good society, but 
 the expenses of many j)hysicians had 
 reduced her to poverty. She had 
 sulTcred much not only from her dis- 
 ease, l)ut from their prescriptiou.s. 
 Although slie had em|)hatically spent 
 all, yet she was nothing bettered, 
 not at all benefited, and the hopeless- 
 ness of her case is indicated by tlie fact 
 that she rather grew worse. How 
 pitiable her condition I excluded from 
 society and suffering from au incurable 
 disease. 
 
 27. But having hcai-d of Jesus, the 
 wonderful curi's he had wrought, and 
 that he was in the crowd, she had faith 
 in his power to heal her. She ap- 
 ])roaelies him in the press, fcow/, from 
 behind, both from a sense of lier un- 
 worthiness and her uneleanness, aud 
 also to escape observation, and touch- 
 ed his garment, his mantle, outer 
 garment. Ami but the fringe of the 
 garment, Matt. '.»: 20; Luke 8 : 44 ; Lev. 
 1.") : o8. " It is important, though it 
 may be difficult, to realize the situation 
 of tills woman, once possessed of health 
 and wealth, and no doubt moving in 
 respectable society, now l»eggared and 
 diseased, without a hope of human 
 help, and secretly believing in the 
 l)ower of Christ, and him aloric, to heal 
 her, yet dett'rrcfl by some natural mis- 
 giviiiii- and by slianu', perhaps eonricct- 
 cd with the liature of lier malady, from 
 coming with the rest to lie publicly 
 rccoginzed and then relieved. However 
 commonplace the case may seem to 
 nuuiy, there are some in whose expcri- 
 euce, when clearly seen ami seriously 
 attended to, it touches a mysterious 
 cord of painful symi)athy." — Alex- 
 
 I ANUEK. 
 
100 
 
 MARK V. 
 
 A.D. 2«. 
 
 28 behind, and touched his garment. For she said, If I 
 
 29 may toucli but his clotlies, I shall be -tthole. And 
 straiglitwaj^ the fountain of her blood was dried up; 
 and she felt in her body that slie was healed of that 
 
 30 plague. And Jesus, immediately knowing in him- 
 self that '' virtue had ffone out of him, turned him * Lk. 6. 19; 8. 46; 
 about in the press, and said, Wlio touched my 
 
 31 clothes ? And his disciples said unto him. Thou 
 seest the multitude thronging tliee, and sayest thou, 
 
 32 Who touched me ? And he looked round about to 
 
 2 Ki. 13. 21. 
 
 28. The reason of lier approacliino; 
 and touching Chi'ist's gai'nient. For 
 she said. She was sayuigto or within 
 herself, f-he thought. Matt. 9 : 21. If 
 I may touch, if I touch but his 
 clothes, only, even his garments, no 
 matter whielior wluit i)art, I shall he 
 whole, lieiiled of my disease. Her 
 faith is vividly presented by revealing 
 the thouglits of her heart. Like Jairus 
 (ver. 23) she tliouglit there must be 
 some contact with Jesus. She believ- 
 ingly and modestly desired to toncli 
 only liis garments. Tliere may be true 
 faitli, and even strong faith, amid much 
 superstition. 
 
 29. Straightway, etc. Tlie cure in 
 this verse is desci'ibed as instantaneous 
 and complete. Was dried up. The 
 deep-rooted disease was tlioroughly 
 cured And she felt, nhe knew^ per- 
 ceived in lier bod}', by the peculiar sen- 
 sations she experienced, tliat healtli 
 was restored, that she was healed of 
 that plague, or sconrr/c, cli. 3 : 10. 
 
 30. Jesus immediately, etc. Upon 
 tliis woman's toucli and cure, iiinnc- 
 cUatrhj Jenns turned about in the 
 press, or crowd, knoAving, jjercciriinj 
 in himself that virtue, i-atlier power, 
 had gone forth from him. He had an 
 inward conscionsni'ss of the fact. He 
 knew it intellectually. The words do 
 not imply that the power went out in- 
 voluntarily. Others touched him, but 
 felt no saving influence, because tlieirs 
 was not in faith. Her cure was the 
 result and answer of her touch of faith, 
 which reached beyond the fi-inge of his 
 garment to his divine nature. Com- 
 pare ch. 6 : 50 ; Luke (i : 19. Within that 
 nature there was the inherent powei- to 
 cure diseases, and a knowledge of all 
 that was going on. He permitted 
 ])ower to go forth to the healing of the 
 woman when lier faith was properly 
 exercised. That it weut forth without 
 
 his permission and direction is not re- 
 quired by the language ; and at the 
 same time is inconsistent with his di- 
 vinity, as well as absurd. Who touch* 
 ed my clothes? The question im- 
 ])lies neither ignorance nor dissimula- 
 tion in Jesus. It was a.sked in order to 
 call forth the confession of the woman 
 for her own good and the good of 
 others. Compare Luke 24 : 17-19, 
 where Jesus asks questions of the two 
 on tlieir way to Emmaus, not for his 
 own information, but to draw out a 
 statement of their views and feelings. 
 So a judge asks the prisoner whether 
 he is guilty or not guilty, though he 
 may know the certainty of his guilt. 
 Compare Gen. 3:9; 2 Kings .5 : 2.5. 
 
 31. A general denial by the multitude 
 followed. Luke 8 : 45. The question 
 seemed unreasonable, uncalled for. 
 And his disciples said. " Peter 
 and they that were with him," Luke 
 8 : 4.5. liis immediate followers who 
 believed on him. It was mucla like 
 Peter thus to speak, both for himself 
 and as sijokesman for the disciples. 
 Very likely others may have repeated 
 the same exclamation of wonder and 
 surprise, when the multitude was all 
 the time thronging him. But Jesus 
 affirmed that some one had touched 
 him, imjilying a touch of intention and 
 faith, and not a mere thoughtless and 
 accidental prexxi?if/ of the multitude, 
 for he perceived that power had gone 
 out from him, Luke 8 : 40. 
 
 82. He looked around to see 
 her. He was not in douljt regarding 
 the object of his search ; the very gen- 
 der implies his knowledge, "to see 
 //er." Luke (8 : 47) also conlirms when 
 he says, " When the woman saw she 
 was not hid." Jesus knew, and now 
 by his look he brings out the confes- 
 sion. Compare his look upon Peter, 
 Luke 33 ; 61. 
 
A.I). 28. 
 
 MARK V. 
 
 101 
 
 33 see lior tliat had done tliis thing. But tlie woman 
 fearing and trembling, knowing what was done in 
 her, came and fell down before him, and told him 
 
 34 all the truth. And he said unto her, Daughter, 'thy 
 faith hath made thee whole; go in peace, and be 
 whole of thy phigue. 
 
 35 "" While he yet spake, tliere came from the ruler 
 of the synagogue's houne certain which said, Thy 
 daughter is dead : why troublest thou " the Master 
 
 36 any further ? As soon as Jesus heard the word that 
 was spoken, he saith unto the ruler of the synagogue, 
 
 " ch. 10.52;Mt.9. 
 22 ; Ac. 14. 9. 
 
 ■ Lk. 8. 49. 
 
 ' Mt. 26. 18 ; John 
 
 11. 28, 32. 
 
 33. The effect of his searching ques- 
 tion and look upon the woman. Fear- 
 ing: and treniblingt The trembling 
 was the result, the outward niaiiifesta- 
 tiou, of her fuar, which arose from a 
 sense of his greatness and of her own 
 unworthiness ; from her stealthy me- 
 thod of obtaining a cure, and liis 
 manner of searching her out. In liu- 
 mllity and reverence she fell down, 
 prostrated herself before him, giving 
 herself up to his power and mercy, anil 
 told him all the truth, candidly 
 and publicly (Luke 8 : 47) acknow- 
 ledged what she iiad done, why she did 
 it, and with what effect. Thus Avhilc 
 Jesus permitted her, in her timidity and 
 sense of shame, to receive his saving 
 power secretly, he called out a public 
 acknowledgment after that power had 
 been experienced. 
 
 " Nature may shrink back and wish 
 to spare itself the shame of acknow- 
 ledging its moral pollution, but this 
 weakness must be conquered, and the 
 tide of love and thankfulness permit- 
 ted to flow out, full and free, to the 
 glory of divine grace. A genuine faith, 
 though untaught, unspoken, and jiei-- 
 liaps slightly superstitious, may receive 
 the first blessing ; but then it must be 
 spoken, and tauuht and tested. It can 
 not remain under the soil, but must 
 shoot up into the face of the sky, and 
 live in the light of day." — A. IIovey, 
 Miraden of VhrUt, j). 1()8. 
 
 34. Having drawn from the woman a 
 proper confession, Jesus now speaks' 
 words of comfort, and confirms the 
 miracle. Daughter. A term of kind- 
 ness, like the word "son" in ch. 2 : 5, 
 and doubtless expressive of a spiritual 
 relation sustained to him, 3 Cor. C : 18 ; 
 Heb. 3 : 10. Thy faith, etc. Ac- 
 cording to Matthew (9 : 23) he adds, 
 "Be of good comfort." Jesus makes 
 
 her faith prominent, though imperfect, 
 as the condition or means of her cure. 
 His divine power had been exerted ac- 
 cording to her faith. Go in peace. 
 A usual form of parting salutation, es- 
 peciallj' to inferiors, expressive of 
 friendship and good wishes, Exod. 
 4 : 18; 1 Sam. 1 : 17 ; Luke 7 : 50; 
 James 3 : 16. Literally, Go away into 
 ])('ace, into a state of serenity and free- 
 dom from thy former bodily and spirit- 
 ual sufferings. He dismisses her with 
 his blessing. Be whole of thy 
 plague. The healing is thus publicly 
 and solemnly ratified. The cure should 
 be permanent. 
 
 35. While he yet spake. How 
 long these moments of delay must 
 have seemed to the anxious Jairusl 
 But in the midst of them, while Jesus 
 was still speaking to the woman, mes- 
 sengers came from the ruler's house 
 announcing the death of his daughter. 
 Why troiublest thou, etc. It ap- 
 pears that Jaiius had come with the 
 knowledge and consent of his family. 
 Master. TcacJicr, see ch. 4 : 38. 
 
 30. As soon as Jesus heard, etc. 
 Rather, Jexns having oivr/ieard the mes- 
 sage, whicli was spoken as in private to 
 Jairus. Such deUiils show the accura- 
 cy of Mark, and give vividness to the 
 narrative. From words of peace and 
 blessing to the woman, Ji'sus turns to 
 give comfort to Jairus and encourage 
 his faith. Be not afraid, as if there 
 was no hope and all were lost. Only 
 'believe in my power to lielp you, and 
 save your daughter. According to 
 Luke (8 : 50), Jesus added, " she shall 
 be made whole," sai'ed, recovered. He 
 encourages his faith to expect the re- 
 covery of his daughter, though some- 
 what indefinitely. Ifvi", and really 
 from what, Jaii-us might still be ia 
 doubt. 
 
103 
 
 MARK V. 
 
 A.D. 28. 
 
 37 Be not afraid, " only believe. And he suffered no 
 man to follow him, p save Peter, and James, and 
 
 38 John the brother of James. And he cometh to the 
 house of the ruler of the synagogue, and seeth the 
 tumult, and them that wept and wailed greatly. 
 
 39 And when he was come in, he saith unto them. Why 
 make ye this ado, and weep ? The damsel is not 
 
 40 dead, but i sleepeth. And ■■ they laughed him to 
 scorn. ^But when he had put them all out, he 
 
 <>2 Chr. 20. 20; 
 
 John 11. 40 ; 
 
 Rom. 4. 18, 24. 
 P Mt. 17. 1. 
 
 1 John 11. 11 ; Ac. 
 
 20. 10. 
 ■■ Ge. 19. 14. 
 « Ac. 9. 40; 1 Ki. 
 
 17. 19, 20; 2 Ki, 
 
 4.33. 
 
 37. Only Peter, James, and John 
 
 ai'e now siitt'ered to go witli him and 
 Jairus. The multitude and other dis- 
 ciples, doubtless learning that the child 
 was dead, were the more easily pre- 
 vailed upon to stay from following 
 Jesus. These three formed Christ's 
 innermost circle of disciples. They 
 were afterward selected to be present 
 at his transfiguration (ch. 9 : 2), and 
 his agony in the garden, ch. 14 : 33. 
 Thus were they fitted to be foremost in 
 labors and sufferings. Acts 2 : 14 ; 3 : 
 3, 4 ; 4:3, 13 ; 8 : 14 ; 12 : 2, 3. 
 
 38. He cometh . . . and seeth. 
 According to the oldest and best manu- 
 scripts, llieij come . . . and he neeth. 
 The tumult, a hminlt^ an uproar, a 
 noise of loud lamentation, such as com- 
 monly attended a funeral. Wailed 
 greatly, /lowUng, or lamenting much. 
 According to Matt. 9 : 23, the flute- 
 players were performing their doleful 
 music. The custom of mourning for 
 the dead and at funerals is alluded to 
 in such passages as Eccle. 12 : 5 ; Jer. 
 9:17; 16:6,7; Ezek. 24 : 17 ; Amos 
 5 : 16. Similar customs still prevail in 
 the East. " It is customary, when a 
 member of a family is about to die, for 
 the friends to assemble around, and 
 watch the ebbing away of life, so as to 
 mark the precise moment when he 
 breathes his last ; upon which they set 
 up instantly a united outcry, attended 
 with weeping and often with beating the 
 breast, and tearing out the hair of the 
 head. . . . How exactly, at the 
 moment of the Savior's arrival, did the 
 house of Jairus correspond with the 
 condition of one at the present time in 
 which a death has just taken place ! It 
 resounded with the same boisterous 
 expression of grief, for which the na- 
 tions of the East are still noted. The 
 lamentation must also have commenced 
 at the instant of the child's decease ; 
 for when Jesus arrived he found the 
 
 mourners present, and singing the 
 death-dirge." — Rxckett, lUnstration of 
 iSci-i2Jture, p. 122. In the East burial 
 generally takes place very soon after 
 death. The ancient Jews commonly 
 buried a person the same day that he 
 died. Comjiare Acts .5 : 5-10. 
 
 39. And Avheu he was come in. 
 Aiidcoiiiuiyiii where the mourners were, 
 he at once says to them, Why make 
 ye this ado, this intimlt, clamor, up- 
 roar. The damsel. Rather, Little 
 child. It is inteicsting to note the 
 several terms bj' whicli the daughter is 
 designated, thus: "Little daughter," 
 ver. 23; "daughter," ver. 35; "the 
 little child," vers. 39, 40, 41 ; " damsel," 
 41, 42; also "an oulv daughter," Luke 
 8 : 42 ; " maiden," Luke 8 : .54. In this 
 we discover a pleasing diversity. 
 
 Is not dead, but sleepeth. Regard 
 her not as dead, but sleeping, for she 
 is soon to come to life again. Some 
 suppose her death only apparent, that 
 she was in a swoon, or state of uncon- 
 sciousness like one dead. But accord- 
 ing to Luke 8 : 53-55, not only did the 
 mourners know that she was dead, but 
 at the c<jmmand of Jesus her spirit re- 
 turned. Jesus used a similai' verb when 
 he said, "Lazarus sleepeth," which he 
 explained to mean death, John 11 : 11, 
 14. It is true that the verb in the lat- 
 ter passage is the one generally used 
 for describing death as a sleep. 
 Matt. 27 : 52 ; Acts 7 : 60 ; 13 : 36, etc. ; 
 but we find the verb of this passage 
 used also of the dead inl Thess. 5 : 10. 
 Jesus also allowed the parents and 
 others to regard the damsel as really 
 dead and raised to life again, Luke 8 : 
 .52, .53, .56. In relation to his power, 
 death was only a sleep from which she 
 should be speedily awakened. 
 
 40. Tlie company of mourners was 
 certain tlnit the child was dead, and 
 understanding neither the language nor 
 the power of "Jesus, laughed him to 
 
A.D. 28. 
 
 MARK V. 
 
 103 
 
 taketh tlie fatlicr and the mother of the damsel, and 
 them that were with him, and entereth in where the 
 
 41 damsel was lying. And he took the damsel by the 
 hand, and said unto her, Talitha cumi; which is, 
 being interpreted. Damsel, I say unto thee, arise. 
 
 42 And straightway the damsel arose, and walked ; for 
 she was of the age of twelve years. And they were 
 
 43 astonished with a great astonisliment. And 'he 
 charged them straitly that no man should know it; 
 and commanded that something should be given her 
 to eat. 
 
 « ch. 3. 12 ; Mt. 8. 
 4 ; 9. 30 ; 12. 16 ; 
 17. 9 ; Lk. 5. 14. 
 
 scorn, in derision. The crowd of noisy 
 mourners and deriders arc put forth. 
 With the consent of the ruler, Jesus 
 orders them to leave, and they depart. 
 He had entered the liouse (ver. 39), now 
 he enters the room where the damsel 
 or vhild was. " Probably the large 
 upper room near the roof, which seems 
 to liave been used on such occasions 
 (compare Acts 9 : 37, 39)."— Alex an- 
 DEK. Only Peter, James, and John 
 (ver. 37), the father aud mother now 
 attend Jesus. 
 
 41. Suiting his action to his words, 
 Jesus took or seized the hand of the 
 cliild. This was not necessary to tlie 
 miracle, but for the good of those 
 present. Their impression was thus 
 deepened, and the faith of the parents 
 strengthened. Talitha cumi. Ara- 
 maic, showing tlial this wa.s the collo- 
 quial language of the Jews at that 
 time, which Jesus himself used. The 
 repetition of the exact words gives 
 vividness to the narrative. It is sup- 
 posed that Mark wrot^ under the direc- 
 tion of Pet«r, on wliose memory these 
 words were indelibly impressed. As 
 Mark wrote for Gentile and especially 
 Roman readers, he interprets the words 
 into Greek. (Jomi^are ch. 3 : 17; 7: 
 11, 34 ; 14 : 36. Damsel. A term of 
 endearment in familiar discourse ad- 
 dressed to a girl. I say nnto you. 
 Not strictly contained in Tnlit/ia oani, 
 yet expressing their meaning, and man- 
 ner of utterance, by making the per- 
 sonal authority of our Lord emphatic. 
 Arise. Rouse thee, rise up, arise. 
 
 42. Straightway. The cure was 
 notgradual, but instantaneous. Walk- 
 ed. Thus showing that her cure was 
 complete. Compare Mark 1 : 31. For 
 ... twelve years. Reason of 
 the statement that she immediately 
 arose aud walked, for she was of suit- 
 
 able age. In tenderness she had been 
 called "little daughter" (ver. 23), and 
 "little child" (see on ver. 39). Notice 
 that the length of the woman's suf- 
 ferings, who was healed, was also twelve 
 years, ver. 25. The great astonish- 
 ment of the parents and disciples who 
 witnessed it shows that they regarded 
 her as really raised from the dead. 
 
 43. Jesus charged them strictly that 
 no one should know it for wise 
 reasons; see on ch. 1 : 44. Possibly to 
 prevent arousing the fanaticism of "the 
 people and the greater envyof the Phari- 
 sees ; for his time had not come. Yet 
 notwithstanding this precaution, Mat- 
 thew tells us (ch. 9 : 26) that the fame 
 went abroad in all that land. There is 
 no contradiction between the evangel- 
 ists, as some would have us suppose. 
 The death of the child had been an- 
 nounced (ver. 35), but afterward she 
 was alive and well. The mourners and 
 minstrels, whohad known of the child's 
 death, and were put forth from the 
 house, must have found out that the 
 child was really restored to life. There 
 were thus ways enough for the report to 
 spread, even though the parents and dis- 
 ciples strictly obeyed Jesus, which they 
 may not have done. This is the first 
 instance of Christ's raising the dead of 
 which we have any account, mdcss we 
 regard the raisingof the widow's sou 
 at Nain to have ])recedcd this, Luke 
 7 : 11-17. But aside from questions of 
 harmony, that of the widow's son holds 
 a second and higher place. The ruler's 
 daughter was raised privately, almost 
 immediately after dying ; the widow's 
 son publicly and on tlie way to the 
 grave ; and afteiward Lazarus, also 
 publicly, from the tomb, having beeu 
 dead four days, John 11 : 39, 45, 46. 
 Thus we have a regular gradatiou in 
 exhibitions of divine power, which ia 
 
104 
 
 MARK V. 
 
 A.D. 28. 
 
 at least suggestive of the order in which 
 the events occurred. 
 
 The vividness of the narrative is 
 completed by the direction that some- 
 thing should be given her to eat. 
 She was not only alive, but well. Jesus 
 was not unmindful of the little things 
 which her parents in their amazement 
 overlooked. These details of what 
 occurred within the house, point to an 
 eye-witness, very probably Peter. Im- 
 mediately after this miracle Matthew 
 (9 : 27-34) places the healing of two 
 blind men, and the casting out of a 
 dumb spirit. 
 
 Remarks. 
 
 1. Jesus is willing to minister not 
 only where people are ready to receive 
 him, but also where they are ready to 
 reject him, vers. 1, 17 ; John 1 : 11 ; 
 Rom. 10 : 21 ; Rev. 3 : 20. 
 
 2. Satan and his angels exert an 
 active influence among men, and are 
 ])rompt in opposing Christ and his 
 kingdom, ver. 2 ; John 12 : 31 ; 14 : 30 ; 
 1 Pet. 5 : 8, 9. 
 
 3. How deplorable the condition of 
 the sinner under the power of sin and 
 Satan ! No human means has ever been 
 able to tame him, vers. 3, 4 ; Jer. 
 17 : 9 ; 13 : 23 ; John 3:6; Rom. 8 : 3, 4. 
 
 4. How terribly cruel, malicious, de- 
 basing and unclean are evil spirits ! vers. 
 3-5, 13 ; Matt. 12 : 4:3-45. 
 
 5. If the condition of men under 
 Satan's power can be so terrible in this 
 world, what must it be at last in hell '? 
 vers. 2-5; Matt. 25 : 41. 
 
 6. A faith and service of fear are not 
 enough to meet the requirements of 
 God, vers. 6, 7; James 2 : 19; 2 Tim. 
 
 1 : 7 ; 1 John 4 : 18. 
 
 7. In vain do the wicked seek peace 
 while thcv reject the Savior, vers. 
 6, 7 ; Jer. 6 : 14 ; Matt. 15 : 8, 9 ; Eph. 
 
 2 : 14 ; 1 Thess. 5:3; 2 Thess. 1 : 7-9. 
 
 8. Jesus is sovereign of the universe, 
 vers. 7, 8; Eccle. 8:4; Matt. 28:18; 
 Phil. 2 : 9-11 ; Rev. 19 : 16. 
 
 9. How great the number of demons 
 in the world ! Even the two demoniacs 
 at Gerasa were possessed with a le- 
 gion, ver. 9 ; Eph. 6 : 12 ; 2 Cor. 
 4 :3, 4; Eph. 2 : 1-3. 
 
 10. An answered prayer is not always 
 a sign of divine approbation, nor an 
 unanswered one a sign of divine dis- 
 pleasure, vers. 9-13, 18, 19 ; Ps. 78 : 29 ; 
 106 : 14, 15 ; 2 Cor. 12 : 8. 
 
 11. The powers of hell are subject to 
 the word of Jesus ; they cannot go 
 beyond his permission, ver. 13; Luke 
 10 : 18, 19. 
 
 12. Jesus may permit our property 
 to be taken from us, either in mercy or 
 judgment, ver. 13 ; Dan. 4 : 34, 35. 
 
 13. Multitudes who grovel in the filth 
 of iniquity (like the swine when pos- 
 sessed of the devil) rush madly on in 
 company to their own destruction, ver. 
 13 : 2 Pet. 2:12; Rev. 12 : 12. 
 
 14. Many, fearing worldly danger or 
 loss on account of Christ, lose their own 
 souls, vers. 14, 15 ; Luke 9 : 2;i-2(i. 
 
 15. Covetousness ruins multitudes, 
 vers. 16, 17 ; Luke 12 : 15-21 ; Col. 3 : 5. 
 
 16. Christ often answers the prayer, 
 '' Depart from us, for we desire not a 
 knowledge of thy ways," and leaves 
 them to perish, vers. 17, 18 ; Job 
 21 : 14 ; 22 ; 17. 
 
 17. How unhappy would wicked men 
 and demons be in heaven with Christ, 
 whom they so much dread ! ver. 17 ; 
 Rev. 6 : 16. 
 
 18. Jesus will not compel repentance. 
 He overcame the tempest in approach- 
 ing Gerasa, cast out demons on enter- 
 ing the country, but turned back before 
 the opposing will of the wicked in- 
 habitants, vers. 17, 18; Matt. 22:3; 
 23 : 37 ; John 5 : 40. 
 
 19. Jesus knows better than his peo- 
 ple where they should go and what 
 they should do, vers. 18, 19 ; Luke 9 : 
 57-62. 
 
 20. Home has the first claim upon 
 the attention of a Christian, especially 
 of a young convert, ver. 19 ; Ps. 66 : 16 ; 
 John 1 : 41, 45 ; 4 : 29. 
 
 21. Christ often calls into the minis- 
 try and to great usefulness those who 
 have been notorious sinners, vers. 19, 
 20 ; Gal. 1 : 13-16 ; 1 Tim. 1 : 12-16. 
 
 22. Persevere in doing good. While 
 some may reject the gospel, others will 
 be in readiness to receive it, ver. 21 ; 
 Acts 13 : 4(5-49. 
 
 23. Influence and wealth are no pre- 
 ventive of sickness and death, ver. 23 ; 
 Luke 16 : 22 ; Heb. 9 : 27. 
 
 24. The earnest prayer of faith shall 
 be answered, vers. 23, 24, 36 ; Luke 7 : 7, 
 9, 10 ; James 5 : 15-18. 
 
 2.5. In human diseases and sufferings 
 we see the miseries of sin and the type 
 of the deeper disease of the soul, ver. 
 25 ; Gen. 3 : 17-19 ; Rom. 5 : 12. 
 
 26. It is proper in sickness to use 
 medicine and seek physicians, but not 
 
A.D. 28. 
 
 MARK VI. 
 
 105 
 
 to trust in them rather than God, ver. 
 26 ; 2 Chron. 16 : 12, 13. 
 
 37. Many sinners, instead of lookini^ 
 to Clirist, waste their time and strength 
 on physicians of no value, from whom 
 they sutler many thinjj^, and u^et no 
 better, l)ut rather t^row worse, ver. 26; 
 Job 13 : 4; Jer. 6 : 14; 8 : 11, 22. 
 
 28. Happy are tliey whom times of 
 great e.xtreinity lead to Jesus, vers. 27, 
 h ; ell. 7 : 26 ; Aet.s 12 : 5 ; Ps. 116 : 3-8. 
 
 29. .Many press around Christ, but 
 few toueh'him in faith, ver. 28; eh. 4 : 
 15-20 ; John 6 : 67-69. 
 
 30. Kefjeneration is instantaneous. 
 "One toueh of real faith can do more 
 for the soul Ihiui a hundred self-imposed 
 austerities. One look at Jesus is more 
 efhcacious than years of sackcloth and 
 ashes." — Kvle. "Ver. 29; John 3 : 3, 15, 
 36; Acts 2 : 41. 
 
 31. Jesus was conscious of his in- 
 dwellinsi; divinity, and it was through 
 the second person of the Godhead tliat 
 he performed his miracles, ver. 30 ; vers. 
 7, 41 ; John 1 : 14 ; 8 : 58 ; 10 : 36, 37. 
 
 32. Sinners in secret may seek and 
 find Jesus, l)ut he demands of tliem an 
 open profession, and only in so doing 
 will they tin<l the full peace and conso- 
 lations of tiie gospel, vers. 32-134 : Kom. 
 10 : 9, 10; Ps. 116: 13, 14. 
 
 33. Faith is a precious grace. It is 
 the ajjpointed moans of obt;dning par- 
 don and .salvation, ver. 34; Kom. 5:1; 
 
 3 : 26 ; Heb. 10 : 38. 
 
 34. In the darkest houi-lct the words 
 "Only believe" dispel our fear, ver. 
 36 ; Luke 24 : 25, 26 ; Acts 27 : :«, 'M. 
 
 35. To wail and howl over our dead 
 is heathenish, but to sorrow in submis- 
 sion and iiope is Christian, vers. 3-8, 39 ; 
 1 Thess. 4 : 13. 
 
 36. To the Christian death is as a 
 sleep, ver. 39 ; 1 Cor. 15 : 6, 18 ; 1 Thess. 
 4:14. 
 
 37. The Christian should be nothing 
 daunted, though unbelievei-s scotf at 
 the word and power of Jesus, ver. 40 ; 
 Isa. 51 : 7 ; Acts 26 : 8, 24, 25. 
 
 38. Jesus in the liouse of J aims dis- 
 played that power by which lie will 
 raise the dead at the last great day, 
 ver. 41 ; Hos. 13 : 14 ; Jolm 6 : 40, 44 ; 
 1 Thess. 4:4; I Cor. 15 : .52. 
 
 39. As Clirist raised dead bodies, so 
 does he raise dead souls to spiritvuil life, 
 ver. 41 ; John 5 : 21 ; Eph. 2 : 1-7. 
 
 40. Jesus is mindful of our smallest 
 necessities, ver. 42 • ch. 6 : 34, 37; Ileb. 
 
 4 : 15 ; 13 : 5. 
 
 5* 
 
 CHAPTER VI. 
 
 Mark jiroceeds to relate the third and 
 last general missionary tour throughout 
 Galilee, which began by a visit to Naz- 
 areth, where he was again rejected. 
 This tour is continued in the villages 
 (ver. 6), exteiulcdand coiitirmedby the 
 mission of the twelve (vers. 7-13), end- 
 ing bj' retiring to the eastern side of the 
 Sea of (ialilee, vers. 30, 31. Herod 
 seems to hear specially of Jesus 
 through the preaching of the twelve ; 
 his oiiinion of Jesus and his beheading 
 of John the Baptist are related, vers. 
 14-29. The multitude come to Jesus, 
 and even precede him, in his retirement. 
 In compassion he tcaclies them, and 
 miraculously feeds them (ver. 32-44) ; 
 dismisses them, and constrains his 
 disciples to return over the sea, while 
 he retires to a moinitain for pi-ayer 
 (ver. 45, 46) ; astonishes his disciples 
 by walking to them on tlie water, vers. 
 47-.52. Coming to the land of Genne- 
 saret, he exercises most wonderful mi- 
 raculous power upon those who eagerly 
 sought it. 
 
 The chapter affords new proofs and 
 manifestations of Christ's almighty 
 jjower. It brings into view his relations 
 to his fellow-citizens at Nazareth, and 
 to Herod Antipas, ruler of Galilee. It 
 illustrates the fact that his miracles cor- 
 resjjonded ver}- much to the faith e.v- 
 ereised, and the reception the people 
 gave him. 
 
 1-6. Jesis kevisits his own COUNTRr 
 
 .\ND IS .^G.\IN UE.JECTED. TUIKD GENE- 
 K.\.L CIRCUIT OF G.\LILEE. Matt. 13 : 
 .>4-.58 ; 9 : 3.>-;38. Many, as Alford, 
 Langc, Van Oosterzee, and Olsliausen, 
 regard tliis visit to Nazareth as identical 
 with tliat related in Luke 4 : KwX). But 
 Meyer, Stier, Wieseler, Alexander, Klli- 
 cott, and others, for good reasons hold 
 this to be a later visit. The arguments 
 for the former view are : Firat, The 
 same questions asked and the same pro- 
 verb used on both(>cca>ions, Luke4: 23 
 with Matt. 13 : .5.5-57, and Mark 6 : 2-4. 
 Stroud, It is argued tiiat it is imi)os- 
 sible to suppose that Jesus would have 
 inari'i'lled at tfirir uiiM'uf (Mark 6 : 6) 
 on a second visit, after such a rejection 
 as that recorded in Luke 4 : 28-30. But 
 on the contrary, in favor of a second 
 and later visit it may be said : Firxt, 
 The one related by Luke occurred just 
 before making Caix'rMaum his place of 
 residence, and may bu regarded ad 
 
106 
 
 MARK VI. 
 
 A.D. 28. 
 
 Jesus revisits Nazareth, and is rejected, 
 of Galilee. 
 
 Third circuit 
 
 Mt. 13.54;Lk.4. 
 16. 
 
 VI. AND ° he went out from thence, and came into 
 
 his own coimti y ; and his disciples follow him. 
 
 2 And when the sabbath day was come, he began to 
 
 teacli in the synagogue. And many liearing him 
 
 were astonished, saying, == From whence hath this " John 6. 42 ; 7. 15 
 
 pving one of the causes of his so doing, 
 Lul<e 4 : 30, 31 ; Matt. 4 : 13. But this 
 one, related by Matthew and Mark, oc- 
 curred accordhigto both of them some 
 time after mailing Capernaum the center 
 of liis operations. Indeed, Matthew 
 really settles the question. For he dis- 
 tinctly refers to two visits to Nazareth, 
 the first (Matt. 4 : 13) being the one just 
 before making Capernaum his residence, 
 and hence parallel with Luke 4 : 18. 
 The second is plainly parallel with this 
 in Mark, tiecoiid, His healing a few 
 sick (Mark 6 : 5) points to a second visit, 
 for in that related by Luke he could not 
 have healed before his teaching in the 
 synagogue (Luke 4 : 23) ; nor after, for 
 he tied from their rage, Luke 4 : 30. 
 Third, There is a sufficient diversitj^ for 
 holding two distinct visits. In the 
 one Jesus is alone, Luke 4 : 16, 30; in 
 the other he is accompanied by his 
 disciples, Mark 6 : 1. According to 
 Luke he is attacked by the enraged peo- 
 ple, and escaping through his super- 
 natiu-al power, he goes to Capernaum ; 
 but according to Matthew and Mark he 
 experiences no such attack, but con- 
 tinues awhile performing a few mira- 
 cles, though marveling at the unbelief 
 of the people, and then goes about the 
 villages teaching. And even the ques- 
 tions asked and the proverb used show 
 that diversity wliich might be expected 
 on two ditrerent occasions. Fourth, 
 The accounts themselves are in harmony 
 with the supposition of two distinct 
 visits. The tirst occurred when he 
 began his labors in Galilee ; the second 
 after his fame was spread abroad and 
 his reputation generally established 
 among the ])eople. Hence the envy of 
 his fellow-townsmen showed itself more 
 openly at the first, and was more I'e- 
 strained at the second. That he should 
 have made a second \isit is very natural. 
 His first rejection was the resultof sud- 
 den and heated rage. After giving 
 them time for reflection, and to hear 
 couceruiug him, he allyrds them auother 
 
 opportunity. The same persons may 
 not have been in the synagogue on the 
 second as on his first visit. The ques- 
 tions only show that the same envj'and 
 wonder existed. The same proverb 
 was equally pertinent. That the peo- 
 ple should continue in such unbelief, 
 while thousands had for the year 
 past been almost constantly flocking 
 around Jesus, was indeed a cause for 
 marveling. Fifth, The position of the 
 accounts by Matthew and Mark shows 
 a general chronological correspondence, 
 being after the parables by the sea-side. 
 The connection in Matt. 13 : 54 is suf- 
 ficiently general to allow the suppo- 
 sition of a little time intervening be- 
 tween the parabolic discourse and the 
 visit to Nazareth. . 
 
 1. He went out from thence. 
 From near the Sea of Galilee (ch. 5 : 21), 
 from Capei'naum, Matt. 9:1. It does 
 not mean from the house of Jairus, for 
 the two members of the sentence would 
 not then correspond. We sjieak of go- 
 ing out from one house to another, from 
 one city to another, and not from a 
 house to a city or to a neighborhood. 
 So here the statement that Jesus came 
 into his own country, that is, Naz- 
 areth and its neighborhood, demands 
 that the words jVo//* thence refer to some 
 other citj' or neighborhood, namely, 
 Capernaum and vicinity. Nazareth was 
 hisoivitcoinitry, because his parents had 
 resided there before his birth (Luke 1 : 
 26, 27 ; 2 : 4), and he had been brought 
 up there from his infancy (Matt. 2 : 23; 
 Mark 1:9; Luke 2 : 39, 41, 51 ), and was 
 called a Nazarene, Matt. 2 :23; Mark 
 1 : 24. His disciples. The twelve 
 (vcr. 7), and possibly others who were 
 believers and very constant attendants. 
 Mark alone records this fact, that in 
 this visit at Nazareth his discii)les attend 
 him. 
 
 2. When the sabbath day was 
 come ; implying that he arrived at 
 Nazareth before the Sabbath. The 
 Sabbath was a fit time to begin his 
 
A.D. 28. 
 
 MARK YI. 
 
 107 
 
 7TUIH these thiujTs ? and what wisdom /.v this whicli 
 is given unto him, tliat even sucli mighty works are 
 wrouglit by his hands ? Is not tiiis the J' carpenter, 
 the son of Mary, ^the l)rother of James, and Joses, 
 and of Juda, and ISimou, and are not his sisters liere 
 
 y Ts. 22. 6 ; Is. -19. 
 
 7; 5:j. 2, 3; Alt. 
 
 18. 5.'j; Lk. 3.2.3; 
 
 John (i. 42. 
 "Mt. 12. 4G; Gal. 
 
 1. 19. 
 
 teachiuLT In the synagogue. Yet be^aii 
 to teach does not necessarily imply 
 that this was the first teaching of that 
 visit, but that, beginning to teach on 
 the Sabbath, he wus interrupted by 
 the astonished and envious multitude. 
 SynasfOiiue. See on eh. 1 : 21. Doubt- 
 less hotli in their stated assembly, and 
 also in the house built for their religious 
 g-atherings. How nuich in keeping 
 with the compassion of Jesus to visit 
 his townsmen again and preach to them 
 the gospel, after their former hasty and 
 ungrateful treatment ! Compare Luke 
 lo : :«-35. 
 
 Many hearing him. Or, accord- 
 ing to hi^li critical authority, T/^t'^/a;///, 
 the mass, multitude. Doubtless many 
 heard him now who did not on his pre- 
 vious visit. Astonished. Struck with 
 amazement that their former humble 
 townsman should spi'ak in such a man- 
 ner and perform such miracles. But 
 Wonder hatl a hardening effect, as is 
 often the case ; they were jealous, 
 envious, and offended, ver. 3 ; Acts 
 lo : 41. From whence hath this 
 man, etc. V The simple question at 
 the former visit, according to Luke 
 (4:22), was: "Is not this Joseph's 
 son y" and had reference sinijily to his 
 teaching. It is a fair inference from 
 Luke 4 ': 23-27, that Jesns wrought no 
 miracles at that time. But liere and in 
 Matthew several questions are recorded 
 ha\ing reference not only to liis wis- 
 dom l)ut also to the mighty works 
 wrought by his hands. Compare 
 ver. ."). The i)eoi)le acknowledge liis 
 wl-dom anil his mirai'les, but their 
 questions im])ly that such wisdom and 
 work-< looked susi)icious in one o{ 
 such humble condition and advantages. 
 They would not acce])t them as his 
 own, yet they could not account for 
 them. Tlie words by his hands 
 seem here to be signiticant, referring to 
 his manner of performing miracles by 
 laying on of hands, ver. .5. B;/ /iis/i<ui(h, 
 whicli so recently were employed in 
 servile and mechanical operations. 
 
 3. Is not this the carpenter? 
 Carpenter is here used iu the widest 
 
 sense, one who does all kinds of work 
 in wood. This question seems to im- 
 ply that Jesus actually worked at the 
 trade of his reputed father. It is true 
 that it may be regarded as the hasty 
 language of the excited poi)ulace, and 
 really meaning (■arpciit(r\'i .w«, as Mat- 
 thew (13 : 55) has it : " Is not this the 
 carpenter's souV" But as Jesus be- 
 came subject to his parents (Luke 
 2 : 51), it is a natural inference that he 
 wrought with his father, and hence 
 that he could be called both the "car- 
 penter" and "the carpenter's son." 
 Justin Martyr gives the tradition that 
 J(!sus made ploughs and yokes. The 
 reference to carpenter was not so much 
 one of contempt as of surprise ; for 
 the occupation of carpenter has always 
 been regarded as one of the most re- 
 spectable numual emi)loyinents. Ac- 
 cording to Jewish custom, all the sons, 
 even the rabbis, learned some trade. 
 Paul was a tcnt-niaker. Acts IS : 3. 
 "The famous llillel was a hewer of 
 wood, and Carna, a judge in Israel, was 
 a drawer of water." — (iiLL. His old 
 neighbors regarded Jesus not as an 
 inferior, but as an etpial. The evi- 
 dences of his superiority excited their 
 envy and wonder, and these evidences 
 they would question, and reason away. 
 " W'e know who he is and what he is. 
 He is the carpenter ; his mother and 
 brethren are with us. Whence then 
 has he obtained these things V What 
 is the wisdom given him and the mira- 
 cles he performs? Sunly it is incredi- 
 l;le tiiat he is so su]ierior to us, and that 
 he has not been initiated by some one 
 into mysteiious doctrines and arts." 
 
 The son of Mary. It i> ^irobable 
 that Joseph had died before this time, 
 and hence the ]ieople of Nazareth men- 
 tion him as only tlie son of Mary. In 
 his visit a year before they sjjoke of 
 him as "Joseph's son," a reference to 
 Joseph as then liviiiff, or still remem- 
 l)cred, Luke 4 : 22. 
 
 Brother of James, and Joses, 
 and of Judah and Simon. Some 
 suppose these to have been his eoiixixs ; 
 Others, that they were his Jialf-brothers, 
 
108 
 
 MARK Vi. 
 
 A.D. 28. 
 
 4 ■with us ? And they •''were offended at him. But »Mt. il. 6. 
 Jesus said unto them, ''A prophet is not without ^¥^h}'^'^" 
 honor, but in his own country, and among his own 
 
 John 
 
 children of Joseph by a former mar- 
 
 riiisije ; and others still, his oivn. brothers, 
 the yoiiiiger children of Mary. The 
 latter view appears to me to be the 
 correct one, for : 
 
 Fimt. There is nothing in the lan- 
 guage or connection of any of those 
 passages, where the brothers of Jesus 
 are mentioned (ch. 3 : 31, 33 ; 6:3; 
 Matt. 13 : 40, 47 ; 13 : 55, 56 ; Luke 
 8 : 19, 30 ; Jolm 3 : 13 ; 7 : 3, 5, 10 : 
 Acts 1 : 14 ; 1 Cor. 9:5; Gal. 1 : 19), 
 demanding that they should not be 
 regaided as his real literal brothers. 
 The presumption is therefore that they 
 were. 
 
 Second. It is not certain from the 
 New Testament that Jesus had any 
 cousins according to the flesh. Jolm 
 19 : 35 is the only passage on wliieh 
 sueli an opinion can be grounded. 
 " ///.v w/o^Acr's sixier''^ evidently does 
 not refer to Mary the wife of Cleopas, 
 for we cannot suppose two Marys in 
 one family without any other designa- 
 tion. By comparing Mark 15: 40, the 
 opinion of several eminent critics 
 seems probable, that Salome is meant. 
 Yet this is uncertain in the light of 
 Matt. 37 : 55 ; for many women were 
 there. 
 
 Third. In every instance in tlie Gos- 
 pels, except in John ch. 7, tlie brothers 
 of Jesus are mentioned in connection 
 with his mother ; and since mother is 
 taken in tlie literal sense, so brothers 
 should be also. In ch. 3 : 35, the 
 force of our Savior's declaration de- 
 pends greatly upon the fact that they 
 were literally his brotliers. To suppose 
 them to be the sons of Alpheus, who 
 I is regarded the same as Cleopas (John 
 19 : 35), is to sujipose them to have 
 been among the apostles. 
 
 Fourth. But this could not have been 
 tlie case ; for they did not believe in 
 Jesus till some time after the apj)oiiit- 
 ment of tlie apostles, John 7 : 3, 5, 10. 
 In Acts 1 : 14 they are distinguished 
 from the apostles, and therefore could 
 not have been of them. In Gal. 1 : 19, 
 James, the Lord's brother, does not 
 point necessarily to James the apostle ; 
 for that passage may mean, according 
 to Dr. Schalf and others, " But no other 
 of the apostles (besides Peter) did 1 1 
 
 see, only James, the Lord's brother." 
 The names of our Lord's brothers were 
 very common among the Jews, and 
 therefore it is not strange that we find 
 them among the sons of Alpheus, and 
 the apostles. We have even among tiie 
 latter two Jameses, two Simons, and 
 two Judases. 
 
 Fifth. That they were children of 
 Mary, and not of a former wife of 
 Joseph, appears evident from the fact 
 that with one exception they are always, 
 in the Gospels, associated with her ; and 
 also that, if they were elder children of 
 Joseph, then Jesus would not be the heir 
 to David's throne. It has been olijeet- 
 ed to this view that Jesus (John 19 : 36) 
 committed the keeping of his mother 
 not to these ijrethren but to the Apos- 
 tle John. It may be answered that his 
 brethren did not full}' believe on him till 
 after his resurrection ; and that John, 
 being the most intimate bosom friend 
 of Jesus, could better take his place 
 than any other person. We therefore 
 conclude that the brothers here men- 
 tioned by the people of Nazareth were 
 the younger children of Maiy, the 
 mother of Jesus. And if brothers are 
 to be taken in the strict literal sense, 
 sisters must also be taken in tlie same 
 sense. See on ch. 3 : 31. From the 
 above examination it appears that the 
 ]ieri)etual virginity of tlie mother of 
 Jesus, as held liy many Protestants, 
 and by the Catholic and Greek Church 
 as an article of faith, is without scrip- 
 tural foundation. 
 
 Here Avith us. The sisters were 
 residing among them as near neighbors, 
 probably married. Oflended in him ; 
 ratlier at him, as an occasion of dissatis- 
 faction and dislike. The meaning is, 
 they toolv offense at him, who in his 
 humble birth and circumstances was in 
 no way superior to themselves, and yet 
 who now so far excelled them in wis- 
 dom and mighty works. Tliey were 
 too i)roud and envious to receive him 
 as their teacher, much less to regard 
 liim as the Messiah. Compare Isa. 
 53 : 1, 3 ; John 1 : 11. 
 
 4. Jesus does not resent their treat- 
 ment, but accounts for it by what seems 
 to be a proverl)ial expression, a pro- 
 phet is not without honor, etc. A 
 
A.D. 28, 29. 
 
 MARK VI. 
 
 109 
 
 5 kin, and in his own lionse. "^ And he coukl there do 
 no miglity work, s;ive that he hiid his liands upon a 
 
 6 few sick folk, and lienU'd them. And '^ he marvelled 
 because of tlieir unl)clief. 
 
 * AND he went round about the villages, teaching. 
 
 'ch. 9.2.3; Gc. 10. 
 
 22; 32. 2.5; Mt. 
 
 13. .58; Hub. 3. 
 
 IJ-li) ; 4. (f-11. 
 •> Ifi. ,5'.t. It). 
 • Mt.9.35;Lk. 13. 
 
 22. 
 
 fact in Iniman experience, ])resentinf^ 
 a ireiicral truth, of which the treatment 
 of Jesus in the present instance was an 
 example. A stranj^er sees the piit)lic 
 and spii'itual acts of a pr()j)het, and 
 reeoifnizes his heavenl}' character ; liiit 
 neiji;hbors and acquaintances li.x tlicir 
 tliDUiilits upon liis eartlily rehitiuiislii|)s, 
 to a partial or total cxelusiun of his 
 liiglier excellences, and thuseoine to a 
 wroiif^ conclusion. Prejudice and re- 
 jection arc the result. Somewhat simi- 
 lar are the proverl)S, "Familiarity 
 breeds contempt;" "Distance lends 
 enchantment to tlie view." Tliat Jesus 
 as a proj)/ii( should receive such treat- 
 ment, was hi'j.hly uiuH'asonable and 
 wiclved on tiie part of his former neiffli- 
 bors and aeiiuaiiUances. His wisdom 
 and miracles should have overcome all 
 I)i\'juilice and unl)clief. In his former 
 vi.--it, accordiuLC to Lulve 4 : 24, Jesus 
 extended this provcrl) oidy to a pro- 
 jihct's own country ; but at this time, 
 when his brothers and sisters are 
 spoken of, he adds, anions: his own 
 kin, and in his own house, amonu.- 
 his nlativcs, and in his own family, with 
 whom he was l)roui;ht up from child- 
 hood. Later tlian this we learn that his 
 brothers did not believe on him, Jcjhn 
 7 : o-r>. We are not to suppose that liis 
 brothers and sisters openly rejected 
 and opposed him ; l)ut that they did 
 not fully receive liim as the Messiali. 
 As unl)elie\ iuLC <>i" indifferent, the refer- 
 ence to tliem by the pet>i)le of Nazareth 
 and llie proverbial answer of Jesus is 
 l)eculiarly pertinent. And here maybe 
 an incidental ari^ument for the opinion 
 of a second visit anil rejection. During 
 the interval between the two visits, the 
 opinions of his relatives and family 
 were doubtles.s expressed, ami became 
 known. And hence the more reason 
 for their being noticed in the second 
 than in the lirst. 
 
 5. Could do no niisihty work. 
 The reason was iinhcHcf, whicii is 
 spoken of in tlie next verse. The want 
 of ability was not in him, but in their 
 want of faith. He had power to per- 
 form miracles, but for moral reasons be 
 10 
 
 could not exercise it. Ashe could not 
 with propriety save without faith, so he 
 could not heal without faith. There 
 was not a i)hysieal, but a uu)ral im- 
 practicabilitj'. We are not, however, 
 to suppose tiiat he refused to perform 
 miracles. The people were too proud 
 and envious to recognize liis power by 
 publicly bringing their f-iek to him, and 
 too unbelieving to expect cures, even 
 if they brought them. Bringing tlieir 
 sick to i;im would have shown faith in 
 his power ; and hence w'e may conclude 
 tliat but few brought them. 
 
 His power aiul willingness to heal is 
 shown by the fact that he laid his 
 hands on a few sick folk and 
 healed them. A little failli \\as 
 found among some even in Nazareth. 
 
 0. He marvelled. In his humanity 
 Jesus exercised all tlie faculties and 
 acts of the human soul. Thus he grew 
 in wisdom, knew not the day nor the 
 hour (eh. lo : o2), sorrowed, wept, re- 
 joiced, wondered. It was indeed a cause 
 for wonder that Nazareth, where he 
 had lived and had been known as a 
 good and rigliteous man, should alone 
 of the cities of (nililee be so utterly 
 indifferent to his claims. Everywhere 
 else the crowds flocked around him ; 
 here in their unbelief they turn from 
 him and let them alone. Their con- 
 dition is worse than it was upon his 
 tirst visit For rage and open opposi- 
 tion is better than settled lukewarmness 
 and unbelief, Kev. o : 15, IG. That they 
 should not have oi)enly opposed him 
 may be explained : (1.) They may have 
 regarded sucli opposition useless, Jesus 
 having escaped my>teriously from them 
 on his jjrevious vi>it, Luki'4 ::!(). (2.) His 
 general popularity among the people of 
 (ialilee. (H. ) Their rage had cooled off 
 into sullen inditterence, and their hearts 
 had hardened into settled unbelief. 
 
 Jesus now leaves Nazareth for ever, 
 and continues on his journey, teaching 
 from town to town, whicli is very com- 
 monly styled his third general preach- 
 ing circuit of Galilee. Mark jiresents 
 
 ' this briefly and in great simplicity. 
 
 I After the statemeul eouceruiug the 
 
110 
 
 MARK VI. 
 
 A.D. 29. 
 
 Jesus endoics and sends forth the twelve. 
 
 7 ''And lie called vntohim the twelve, and began to 'Mt. 10. 1,5; Lk. 
 send them forth by two and two; and gave them ^- ^ ' ^ .3.13,14. 
 
 8 power over unclean spirits ; and commanded them e i Sam. 17 40. 
 that they should take nothing for their journey, "" q ^q '."in ' I '. "^o 
 save a staff only ; e no scriji, no bread, ^ no money in 35. ' ' 
 
 marvelin,^ of Jesus at tlieir unbelief, 
 Mark adds. And he went round 
 about the villages teaching. Lite- 
 rally, Avd he went about the villages hi a 
 eircle, teaehiiiy. Bible Union Version : 
 " And lie went about the surrounding? 
 villages, teaching." He continues on 
 in his work of visiting tlie villages in 
 regular order and teaching the people. 
 It seems very pi-obable that he did not 
 go out of his way in making this visit 
 to Nazareth, but tliat he took it in its 
 order. It very likely lay among the 
 first in his way, of the villages and 
 towns of that district of Galilee which 
 he was now visiting. 
 7-13. The Twelve endowed with 
 
 MIKACULOUS power ; INSTRUCTED AND 
 SENT FORTH ; THEY GO FORTH, PREACH, 
 AND WORK MIRACLES. Matt. 10 : 1-42 ; 
 
 11 : 1 ; Luke 9 : 1-6. But little varia- 
 tion is found in the incidents related 
 by the three evangelists ; but much in 
 the length of the discourse to the 
 twelve. Matthew, who is ever intent 
 on giving the words of Jesus, presents 
 the discourse very fully ; Mark briefly 
 gives that portion which refers to 
 their equipment for the journey, and 
 their conduct toward the people ; Luke 
 presents more briefly that portion given 
 by Mark ; but his brevity may in jiart 
 be accounted for by tlie fact that he 
 gives quite fully Christ's discoui-se to 
 the seventy (Luke 10 : 3-15), similar to 
 Matt. 9 : 37, 38 ; 10 : 9-lG, which is not 
 found in the other Gospels. 
 
 Tliis endowment of the apostles to 
 work miracles and this mission withap- 
 proiiriate instructions, must be dis- 
 tinguished from their selection and 
 appointment as apostles, which is given 
 in ch. 3 : 14 ; Luke 6 : 13, and was fol- 
 lowed by the Sermon on the Plain, 
 Luke 6 : 20-49. We must also dis- 
 tinguish it from their call to be constant 
 attendants, preachei's or evangelists, 
 eh. 1 : l(j-20 ; also from tlieii- call to be- 
 come disciples, John 1 : 35-45. 
 
 7. He called unto him the 
 twelve. Matthew (9 : 3U-3b) supplies 
 
 a connecting link. While ])rosecuting 
 his third general missionary tour, Jesus 
 had compassion on the multitude 
 that attended him, because of their 
 want of religious teachers, and he call- 
 ed unto liim the twelve, and began to 
 send them forth. He htyan now 
 to do what he had not done before, but 
 for wliich the}" had been undei'going a 
 preparation. Mark alone informs us 
 that they were sent fortli by two and 
 two. Matthew, liowcver, in his cata- 
 logue of the apostles (Matt. 10 : 2-4) ar- 
 ranges them in couples, connected by 
 rtj/rf. The}' M'ere sent out in pairs, for 
 mutual consultation and assistance, 
 Eccle. 4:9; for showing their agree- 
 ment in doctrine and the conflrmation 
 of their testimony (ver. 11), as in the 
 mouth of two A\ituesses every woid is 
 established, Ahitt. 18 : 10. They were 
 now limited in their mission to the 
 Jews, not even permitted to enter a 
 Samaritan village. Matt. 10 : 6. The 
 seventy were sent forth without any 
 such limitation, Luke 10 : 1. Compare 
 Luke 24 : 47 ; Acts 1 : 8. 
 
 He gave them power; or authority 
 delegated froni Jesus, who possessed it 
 in himself. Over unclean spirits. 
 Mark does not add healing of the sick, 
 which they also performed (ver. 13), 
 since he laj-s emphasis upon casting out 
 demons here and elsewhere (ch. 1 : 34 ; 
 3 : 11 ; 7 : 29) as the greatest miracles of 
 healing. If they could do the greater, 
 it is natural to infer that they could do 
 the less. PoAver over unclean spirits, 
 the great opponents to Christ's king- 
 dom, was also an evidence that they 
 were truly commissioned to preach the 
 gospel of his kingdom. This mission 
 was preparatory ; it also showed pro- 
 gress in tlieir qualifications. They were 
 the more fully empowered by the Holy 
 Spirit for their apostolic work on the 
 day of Pentecost, Luke 24 : 49 ; Acts 
 1 :8. 
 
 8. The provision for their joiuj- 
 NEY is noticed in this and the following 
 verse. They are to rely on God for their 
 
A.l). 29. 
 
 MARK VI. 
 
 Ill 
 
 9 their purse: but ' he shod witl\ sandals; and not put j_ Ac. 12. 8. 
 
 10 on two coats. And he said unto them, •'In what 94. id. 7, g. ' 
 
 place soevei* ve enter into an house, there ' abide till ' Lk. ' 10. 38^2 ; 
 
 ^ • Ac. 16. 15. 
 
 daily supply. Commanded them. 
 
 Charijpd tlicm as tlicir fj:i('at leader, 
 their Lord. That they, etc. Not the 
 discourse of Je.sus, but the substaucc 
 of what, he directed, is given. For 
 their journey, of rather for ihe way. 
 Save a start' only ; which would be 
 of service in a roclvy country. Accord- 
 ing- to Malt. 10 : 10 and Luke 9 : 3 (true 
 readinj; of orifjjinal) they were forbid- 
 den to i)rovidc a"stafl." This is no 
 discrepancy, but shows the independ- 
 ence of the narratives. If they had a 
 staff they could use it, but they were 
 not to i)rocure one for the journey, nor 
 even take it if not in their hands. The 
 idea is : Make no prej)aration for the 
 journey, but f^o just as you ai'e. No 
 scrip, hiuj., or wallet. Generally made 
 of leather, for carry- 
 infj provisions ; no 
 bread in it ; no 
 money, copper coin, 
 in tiieir purse, rather 
 (/irdle or belt, which 
 kept their lonj^ tlow- 
 ini;; dress toi:;cther. 
 The fold of the girdle 
 served as a pocket or 
 purse to carry money. "Asl was one 
 day examining the tombs on the west- 
 ern side of the Mount of Olives, a 
 peasant offered his services as a guide, 
 wliose costume arrested my attention. 
 He wore a (/irdle around his waist, 
 which liad an opening at one end, tit- 
 ting it to liold money and other valua- 
 bles, and at the same time carried a 
 poHclL or Ikkj, in which he could store 
 away provisions and otlier things 
 needed on a journey. Here, beyond a 
 doubt, I saw tlie articles to which the 
 Savior refers where he speaks of the 
 'purse and scrip' which wayfareis 
 were accustomed to take with thcin as 
 a part of their traveling e(|uipment." 
 — Du. Il.vcKETT, Jlliisfndhi/is of ,Seri/)- 
 iure, p. 105. Compare 1 8am. 17 : 40, 
 whoro are mentioned a statf, shepherd's 
 crook or club, and a slieplierd's bag, 
 into which David ]>ut five smooth 
 stones. Dr. Tiiomson says that shep- 
 herds and farmers in the East gene- 
 rally liave a bag or wallet, made from 
 the skins of kills, stripped off whole, 
 and tanned by a simple process. 
 
 SCRIP OU B.\G. 
 
 0. But be shod with sandals. 
 
 What they might have. According to 
 .Matt. 10 ;"10 tliey were not to provide 
 themselves with shoes or sandals, that 
 
 is, they were not to take an extra pair, 
 a common practice on a journey. Thus 
 the seventy (Luke 10 : 4) were forbid- 
 den to " carry" sandals. Sec on ch. 
 1 : 7. And not put on, etc. Accord- 
 ing to the liighest critical authorities 
 this is a direct quotation of our Savior's 
 language : Put not on two coats, tunics, 
 under-garments, worn next to the skin, 
 mostly with sleeves, and reaching gene- 
 rally to the knees. They were not to 
 encumber themselves with a change of 
 raiment. " The entire ' outfit' of these 
 first missionaries shows that they were 
 plain tislierincn, farmers or shepherds ; 
 and to such men there was no extra- 
 ordinary self-denial in the matter or the 
 mode of their mission. . . . Nor 
 was there any departure from the sim- 
 jde manners of the country (at present) 
 in this. At tiiis day the fai'mer sets 
 out on excursions quite as extensive, 
 without a i)ara (about a fourth of a cent) 
 in liis purse. And the modern Mos- 
 lem prophet of Tarsliiha thus sends 
 forth his apostles over this identical 
 region. Neitiier do they encumber 
 themselves with two coats. They arc 
 accustomed to sleep in the garments 
 they have on during the day, and in 
 this climate such plain peoide experi- 
 ence no inconvenience from it. Tliey 
 wear a coarse shoe, answering to the 
 sandal of tlie ancients, but never take 
 two i>air of them ; and although the statf 
 is ail invariable companion of all way- 
 farers, they are content with one." 
 10, lu this and the next verse Jesus 
 
112 
 
 MARK VI. 
 
 A.D. 29. 
 
 11 ye depart from that place. ""And whosoever shall 
 not receive you, nor liear you, when ye depart 
 thence, " shake oflf the dust under your feet for a 
 testimony against tliem. Verily I say unto you, " It 
 shall be more toleraljle for Sodom and Gomorrah in 
 the day of judgment, than for tliat city. 
 
 13 And they went out, and preaclied that men should 
 
 "Mt. 10. 14; Lk. 
 
 9. 5; 10. 10, 11. 
 ' Ne. .5. 13 ; Ps. 
 
 .35. 13; Ac. 1.3. 
 
 51 ; 18. 6. 
 'Mt. 11.22; John 
 
 15. 22-24. 
 
 gives DIRECTIONS AS TO THEIR CONDUCT 
 TOWARD THE PEOPLE. Ill what plaCB 
 
 soever. Wficrcrer, in whati'vcr city, 
 town or village. Enter into a house, 
 
 as invited and weleoined messengers 
 or prcacliers. There abide. In tliat 
 lionse remain. From that place, 
 
 village, town, neigliborhoud. Similar 
 was the direction to the seventy (Lul<e 
 10 : 7), " Go not from house to house." 
 "The reason is very obvious to one ac- 
 quainted witli Oriental customs. Wlien 
 a stranger arrives in a village or encamp- 
 ment, the neighbors, one after another, 
 must invite tliem to eat with them. 
 There is a strict etiquette about it, in- 
 volving much ostentation and hypocri- 
 sy, and a failure in the due observance 
 of this system of hospitality is violently 
 resented, and often leads to alienations 
 and feuds amongneighbors ; it also con- 
 sumes much time, causes unusual dis- 
 traction of mind, leads to levity, and 
 everyway counteracts the success of a 
 spiritual mission. On these accounts 
 the evangelists were to avoid these 
 feasts : they were sent, not to be honor- 
 ed and feasted ; but to call men to re- 
 pentance, prepare the way of tlie Lord, 
 and proclaim that the kingdom of hea- 
 ven was at hand. They were, there- 
 fore, first to seek a becoming habitation 
 to lodge in, and there abide till the 
 work in that city was accomplished." — 
 Dk. Thomson, Land and Book, I, p. 534. 
 11. How they should act toward the 
 rejecter of them and their message. 
 Whosoever shall not receive. Ac- 
 cording to the higliest critical authori- 
 ties, Wfi at soever "place sfiall not receive 
 you. They would be rejected not merely 
 by individuals, but even by whole com- 
 munities. Thus the Gerasenes (ch. .5 : 
 17) and a Samaritan village (Luke 9 : 
 .53) rejectt'd Jesus. Going forth from 
 that place when thus rejected, tlu'y 
 should shake off the dnst under their 
 feet as a testimony agninat i/iein, or 
 to them, as a proof or token that they 
 were as the heathen to them, polluted 
 and devoted to destruction, and hence 
 
 they were desirous of separating them- 
 selves from them forever. Compare on 
 ch. 1 : 44. The Jews were accustomed 
 to shake off the dust of the heathen, 
 when they returned from a foreign 
 country to their own land, by which 
 they renounced all fellowship with Gen- 
 tiles, and proclaimed that the very dust 
 of those foreign countries was pollut- 
 ing to their own. So Jesus enjoins 
 upon his apostles the same sj-mbolical 
 act toward the Jews who rejected the 
 gospel. Intimating thereby that they 
 were no longer to be regarded as God's 
 l)eople, butas the heathen and idolatci-s. 
 Compare Neli. 5 : 13. Paul shook off 
 the dust of his feet against his perse- 
 cutors at Antioch in Pisidia (Acts 13 : 
 .51), and shook out his garments against 
 the Jews at Corinth, Acts 18 : 6. 
 
 Verily I say, etc. These words to 
 the end of the verse are not found In 
 the oldest and best manuscripts, and 
 were probably added by a later hand 
 from Matt. 10 : 15. Sodom and 
 (rather or, a variation from the words 
 in Matthew)Gomorrah. These cities 
 were types of aggravated sins (Gen. 
 13 : 13 ; IS : 20 ; Jiide 7), and of terri- 
 ble retribution. Deut. 29 : 23; Isa. 
 13 : 19 ; Jer. 49 : 18 ; Amos 4 : 11 ; 
 2 Pet. 2 : 6. Yet their doom would 
 be more endurable than those who 
 should deliberately reject Christ and 
 his message. Their crime and their 
 guilt would thus be greater than the 
 worst of heatliens. 
 
 After Jesus had instructed and sent 
 forth the twelve, Matthew (11 : 1) relates 
 that he " departed thence to teach and 
 to preach in their cities." In other 
 words, Jesus continued to prosecute 
 his third general missionary tour 
 throughout Galilee. Thus, in this cir- 
 cuit, the twelve by their mission were 
 his assistants in reaching a greater 
 number of places, and in thoroughly 
 compassing the whole region. 
 
 12. In this and the next verse Mark 
 gives a brief account of this mis- 
 sion. 
 
A.D. 29. 
 
 MARK VI. 
 
 113 
 
 13 P repent ; and tliey cast out many devils, i and "■ Ac. 2. 38. 
 anointed with oil many that were sick, and liealed ' '""' " ' 
 them. 
 
 Herodi's opinion of Jems ; heheading of John the Baptist. 
 
 14 ' AND king Herod heard of him ; for his name was ' Mt. 14. 1, 2; Lk. 
 spread al)r()ad : and he said, That John the Baptist ^' ^' 
 
 was risen from tlie dead, and therefore mighty 
 
 They went out ; " through the 
 towns," or viUwjes, Luke 9 : tJ. Whore 
 is not tokl us. It seems proljuble, 
 however, that the^' v/eut throui;li the 
 soutliei-n and soutli-eastern poitiuii of 
 Galilee, taking in Tiberias and its vi- 
 cinity. For (1.) Jesus cautioned them 
 against entering a city of the Samari- 
 tans (Matt. 10 : 5), which fairly implies 
 that they would at least come near the 
 borders of Samaria. And (2.) Herud 
 api)ears to have had his attention spe- 
 cially directed to Jesus (ver. 14) by this 
 mission of the twelve. Very likely, 
 tlierefore, they visited Tiberias, or its 
 vicinity, tlie capiUd of Galilee, where 
 Ilerod resided most of the trine. And 
 if he was absent, his officers or cour- 
 tiers may have sent him the report. 
 Preached, announced to the peo- 
 ple, iiulividually and collectively, as 
 they had opportunity. That men 
 should repent. See on cli. 1 : 15. 
 They preached repentance as a duty. 
 The language that, or in order that, may 
 also include the idea that they preached 
 in order that men might repent, exer- 
 cise and experience this deep and 
 thorough change of mind. Thus they 
 announced the same message as that 
 which John the Baptist (ch. 1 : 4) and 
 Christ himself had proclaimed, ch. 
 1 : 15. 
 
 13. Their preaching was attested by 
 miracles. Mark notes sjiecially the 
 fact tliat they cast out many devils, 
 tlnis showing tliat as messengers of the 
 Sou of God (cli. 1:1) they were over- 
 coming the kingdom of Satan. See 
 note on ver. 7. Anointed with oil, 
 etc. This method of healing is men- 
 tioned only by Mark. It was, however, 
 practiced by the ajiostles and early 
 Christians (James 5 : 14). Although tlie 
 Jews used oil in cases of sickness 
 (Luke 10 : 34), it was evidently not 
 used yripilirinalli/ by the apostles, but 
 tytnbol iaill I/, i\s Xouchiwii with the hand, 
 etc., ch. 7 : 33 ; 8 : 23 ;" Johu 9 : 6. The 
 
 anointing was not the means of healing ; 
 but a symbol of the invisible power 
 which effected the cure. It presented 
 to the eye an external or visible connec- 
 tion between the healer and the healed. 
 Thus, as well as by prayer (James 
 5 : 14), the disciples showed their de- 
 pendance on Christ. Such anointing 
 was altogether different from the 
 extreme unction of the Roman Catho- 
 lics, who administer tlie latter to per- 
 sons at the point of death, for the 
 remission of sins and the saving of their 
 souls ; but the former was used by the 
 apostles, upon sick pei-sons, for the 
 recovery of their bodily health. 
 
 The return of the twelve is recorded 
 in ver. 30. Luke's account of their 
 preaching and healing is even more 
 brief, but comprehensive : " went 
 through the towns, preaching the gos- 
 pel, and healing everywhere." How 
 long they were out upon this mission is 
 not told us. Some suppose it to have 
 occupied only one or two days ; others 
 extend it to several months. The facts, 
 that Jesus made a considerable circuit 
 after sending them out (Matt. 11 : 1), 
 that they went through the villages 
 teaching (Luke 9 : (J), and that Jesus 
 upou their return invited them to retire- 
 ment and rest (ver. 31), point to a quite 
 extensive tour, and to considerable 
 time. They probably occupied several 
 weeks, from the latter i)art of February, 
 or the first part of March, A.D. 29, till 
 early in Aiuil. The Passover that year 
 began April 17; and it was near, when 
 the five thousand were fed, vers. 32-44 ; 
 John (i : 4. 
 
 14-29. Hekod's opinion of Jesus. 
 Account of the kecent beheading 
 OF John the B.\ptist. Matt. 14 : 1-12 ; 
 Luke 9 : 7-9. Mark is fullest. Luke 
 omits the account of John's beheading. 
 
 14. King Herod. By Matthew and 
 Luke he is called " tetrarcli," a Greek 
 word, meaning a ruler oft/iejhurt/i part, 
 and which became a common title for 
 
114 
 
 MARK VI. 
 
 A.D. 29. 
 
 15 works do show forth themselves in liim. ^ Others 
 said, That it is Elias. And others said, Tliat it is a 
 
 ' ch. 8. 28 ; Mt. 16. 
 14. 
 
 those who governed any part of a 
 province, subject only to the Roman 
 empei-or. Hence in general and popu- 
 lar language, and from courtesy, he is 
 here styled khuj, vers. 22, 26 ; Matt. 
 14 : 9. This was Herod Antipas, son of 
 Herod the Great. His dominion com- 
 prised Galilee, Samaria and Perea. He 
 tirst married a daughter of Aretas, king 
 of Arabia Petr^a ; but afterward took 
 Herodias, his brother Philip's wife. 
 Aretas, indignant at the insult offered 
 his daughter, waged war against Herod 
 and defeated him. This defeat, accord- 
 ing to Josephus (Ant. xviii. 5, 2), was 
 regarded by many as a punishment for 
 the murder of John ; see quotation in 
 ver. 20. In A.D. 39 he was banished 
 to France, whither Herodias followed 
 him ; both died in exile. He was sen- 
 sual, weak (Matt. 14 : 9), cunning(Luke 
 13 : 32), unscru])ulous(Luke 3 : 19), and 
 suiJerstitious, ver. 20 ; Luke 9 : 9. 
 
 Heard of him. Katln r, heardofit, 
 the preaching and the miiacles of the 
 disciples, and that Jesus had sent them 
 forth ; for his name Avas spread 
 abroad, or liad beamie fmnoua, by the 
 preaching and miracles of the apostles, 
 as well as his own. It is probable that 
 Herod was at war with Ai'etas, and 
 making his headquarters at Macliaerus, 
 a frontier fortress near the Dead Sea, 
 between Perea and Arabia, where John 
 the Baptist was in prison. See on ver. 
 29. This, in connection with his volup- 
 tuous life, will explain why Herod 
 seems not to have lieard of Jesus before. 
 " A palace is late in hearing spiritual 
 news."— Bengel. The nuirder of John 
 , must at leiistliave startled Herod's con- 
 ' science and made him uneasy, ver. 20, 
 26. If he had heard before of Jesus, 
 it had produced no impression on his 
 mind ; but now the fame of Jesus, the 
 report of his miracles, preaching, and 
 doings, at once arrested his attention, 
 and produced anxiety in his mind, filled 
 with superstition, and tt)rtured by a 
 guilty et>n science. 
 
 And he said, xvas saying, to his 
 attendants, Matt. 14 : 2. Or accord- 
 ing to the preferable text, And they, 
 some people, ivere Hdj/iny. John the 
 Uaptist, liferally, the one Invptizing, 
 rfpiivalent to the /luplisl ; he was known 
 l.y the ordiiuuiee he administered; see 
 
 on ver. 25. Is risen from the dead ; 
 
 the imaginings of a guilty conscience. 
 Bead refers not to a mere state or con- 
 dition, but to persons in that state, from 
 mnotig the dead. Some suppose that 
 Herod was a Sadducee, from comparing 
 ch. 8 : 1.5 with Matt. 16 : 6, and that his 
 guilt and fears now made him a coward- 
 ly believer in the doctrine of the resur- 
 rection. Infidels and skeptics have been 
 known to renounce their unbelief in 
 times of danger. Therefore mighty 
 AVOrks. On this aceoimt, because he is 
 risen, thejMwers, that is, superhuman or 
 miraculous powers, uvrk or are aetive 
 in him. They are exhibited in him. 
 John did not work miracles (John 
 10 :41); but now, Herod reasons, the 
 powers are active in John's person 
 because he has come forth from the 
 dead, having thus acquired new spiri- 
 tual and miraculous power. His fears 
 may have been excited lest Jesus might 
 become a political rival, or lest his su- 
 perhuman power might be directed 
 against him. According to Luke (9 : 7) 
 he " was perplexed" because some said 
 that John was risen. This is no contra- 
 diction. For he could also make the 
 statement privatelj' as his own opinion. 
 That he should also hear it from others 
 would naturally perplex him. See on 
 ver. 16. 
 
 15. The opinions of others concerning 
 Jesus. Others said. Others beside 
 Herod, both in and out of his court. 
 The general estimate of the people 
 concerning Jesus is given. Compare 
 similar ones reported a little later in 
 Matt. 16 : 13, 14. It is Elias. Elia>i 
 is the Greek form of Elijah, whose 
 coming had been foretold by Malachi 
 (4 : 5), and was generally expected by 
 the Jews. " During certain prayers 
 the door of the hou^e was set open, 
 that Elijah might enter and announce 
 the Messiah. ... So firm was the 
 conviction of his speedy arrival, that 
 when goods were found and no owner 
 appeared to claim them, the common 
 saying was, " Put them by till Elijah 
 comes." — H.iCKETT's Smith's Dietion- 
 anj, p. 710. John was indeed tlie Elijah 
 who wiis to come. Matt. 11 : 14. See 
 on ell. 9 : 11-13. That it isa prophet, 
 or as, etc. It is a prophet like one of tfte 
 prophets. Or is not in the original. 
 
A.D. 29. 
 
 MARK VI. 
 
 115 
 
 16 prophet, or as one of the prophets. ' But wlien ' Mt- 14. 2. 
 Herod heard thereof, he said, It is John, wI\oni I be- 
 headed: he is risen from the dead. 
 
 17 " For Ilerod liiniself hud sent forth and laid hold 
 upon John, and bound him in prison for Ilerodias' 
 sake, his brother Philip's wife: for he had married 
 
 18 her. For Jolin had said unto Ilerod, "^ It is not law- 
 
 19 ful for thee to have thy brother's wife. Therefore 
 Ilerodias had a quarrel against him, and would have 
 
 20 killed him; but she could not: for Herod >' feared ^Mt. 14.5; 21. 26. 
 
 ' Mt. 14. 3 ; Lk. 
 
 19, 20. 
 
 ■ Lc. 18. 16 ; 20. 21 
 
 Tliere were others who were not ready 
 to rejrard liini as the piopliot Elijah, 
 but still like one of the old proplR'ts, 
 thousli not so great as Elijah. Popu- 
 lar opinion thus accorded to Jesus a 
 hisiher mission ; some higher than 
 others, hut Tioue so high as that of the 
 Mi'ssiali. His Messiahship was per- 
 coivcd by faith, Matt, 10 : Hi, 17. 
 
 1(». A repetition in part of ver. 14. 
 When Herod heard the report of 
 Jesus, his miracles, etc. Mark, having 
 brictiy related the opinions of others re- 
 ^arduig Jesus, now returns to Herod's 
 opinion. " While others were propos- 
 ing this or that solution of the wonder- 
 ful phenouicua in question, Herod had 
 a theory or an explanation of liis owii, 
 distinct fr(jm all the rest, and sug- 
 gested by his own guiltj' memory and 
 conscience." — Alk.xanuek. Whom I 
 beheaded. 1 is emphatic, made .so 
 by his feelings of guilt. It is uot to be 
 supposed that lie publicly made this 
 confession ; but i)rivately, which ac- 
 cords with Matt. 14 : 2, "said unto his 
 servants," attendants, ministers or 
 courtiers. Luke (9 : 9) ends liis account 
 here by addiug that Herod " desired to 
 see him." 
 
 17. With this verse begins the ac- 
 count of the imprisonment and behead- 
 ing of John, huke states both the fact 
 and tlie cause of John's imprisonment 
 in ch. :i : 19, -2.0. For. This is ex- 
 lilanatory of what Mark had just said 
 concerning Herod. Before this, Mark 
 (1 : 14) had only referred to John's im- 
 l)risonmcnt; now he relates the cause 
 of it and some facts concerning it. In 
 prison. In the castle of .Madiicrns, 
 near the Dead Sea. For Herodias' 
 sake. Herodias was grand-daughter 
 of Herod the Great, daughter of Aris- 
 tobulus, and niece of Herod Antipas. 
 As Jezebel was the foe of the first 
 Elijah (1 Kings 19 : 2), so was Herodias 
 the secoud. Brother Philip's wife. 
 
 Not the tetrarcli of Iturca(Luke 3 : 1), 
 but another brother, who lived in pri- 
 vate life, having been disinherited by 
 his father ; and thus miclc to Herodias, 
 whom he mairied. But she, preferring 
 royalty, left him, and married Herod 
 Antipas, who, to make way for her, 
 divorced liis own wife, daugliter of 
 Aretas, king of Arabia, supposed to 
 be the one mcutioned by Paul iu2 Cor. 
 11 : 32. 
 
 18. It is not lawful, etc. For, 
 fird, she was the wife of Philip, wlio 
 was still living ; scrond, Herod's wife, 
 the daughter of Aretas, was also living; 
 thinl, by marriage Herodias was tiie 
 sister-in-law of Herod, and by Jewisli 
 law a i)ers()n was forbiildeu to marry 
 his brother's wife. Lev. 18 : ItJ ; 20 : 21. 
 This incident strikingly illu.strates the 
 character of Jolni as a consistent and 
 faithful reprover and preacher of 
 liglitcousness. He preached as plaiidy 
 to those in kings' palaces as to the in- 
 habitants of the wilderacss (Matt. 3 : 
 2) or to the self-righteous Pharisees and 
 Sadducess, Matt.' H : 7. "Violators of 
 the seventliconnnandment are pain fully 
 numerous, and that not merely in the 
 lower classes. They should he rebulced, 
 whatever their social position." — N. 
 M. Williams. Instead of regarding 
 the reproof of Jolm, and repenting, 
 Herod "added to all this also, that he 
 shut up Jolm in prison," Lid<e 3 : 20. 
 
 19. Therefore Ilerodias had a 
 quarrel against him. Kather, And 
 Herodias had (iii</)'r, or was enraged 
 af/aiuat hbn. Or simi)ly (Bible Union 
 V'crsion), "was angiy with him." 
 Would have killed" him. Kather, 
 Wiahed or desired to kill him. This 
 shows how intense her rage against 
 John. But she could not. And 
 nhe wax )it)l able. The reason is given iu 
 the next verse. 
 
 20. For Ilerod feared John. Had 
 him in ruvercuce ou account of his 
 
116 
 
 MARK VI. 
 
 A.D. 39. 
 
 John, knowing that he was a just man and an holy, 
 and observed him ; and when he heard him, he did 
 many things, and heard him gladly. ^ 
 
 21 ^And when a convenient day was come, that lQe.4oio- Est. 
 Herod » on his birthday made a supper to his lords, l. 3, 4. 
 
 righteous character. We get a glimpse 
 of the deep impression that John had 
 made and was making on Herod. 
 Knowing. John's character was not 
 a matter of supposition, but of knowl- 
 edge with Herod. A just man and 
 holy. A just and lioly man. He was 
 just, righteous, ui)riglit in liis relations 
 toward men ; and lioly, pious, devoted 
 toward God. Observed him, Watched 
 himdusely, kept liiiu in. mind, observing 
 his exemplary life. Compare Lul\e 2 : 
 19 ; and in Apocrypha, Tobit 1:11; 
 Sirach 13 : 13; o9 : 2, where the Greek 
 word here translated is used. Or the 
 word may mean kept /ibu, preserved 
 him from the -designs of Herodias. 
 Compare this use of tlie Greek word 
 in Matt. 9 : 17 ; Luke .5 : o8. It is dif- 
 ficult to decide which meaning here to 
 choose. To me the first seems here a 
 little more natural and fitting. Herod 
 knew that John was a righteous and 
 holy man ; and he observed him strictly, 
 noting his life, his acts, woids and 
 general conduct, and hearing liim did 
 many things and heard him gladly. 
 This also implies that he j^roteeted him 
 against the designs of Herodias. And 
 when he heard him. Aud Imving 
 Jieard fiim, etc. He did more than 
 merely notice closely his actions and 
 words ; he did many things which he 
 advised, and he even heard him gladly, 
 witli relish, with pleasure. He heard 
 him like the stony-ground hearers, re- 
 ceiving tlie word with joy and outwardly 
 reforming in some things, ch. 4 : 16, 17. 
 But instead of he did many things, 
 the oldest reading, preferred by the 
 latest critics is, he ir<is in itch perplexed, 
 in doubt and undecided as to what to 
 di) ; (ind he heard him g/dd/;/, John 5 : 3.5. 
 Herod was weak and vaeillating. The 
 constant influence of Herodias affected 
 his mind ; and truth, when it does 
 not harden, softens, so that, after a 
 time, he was even desirous of putting 
 John to death, but feared the people, 
 because they reiiardeU Johu as a pro- 
 pliet, Matt. 14 : .5. 
 
 Josephus (Ant. xviii. 5, 2), probably 
 •ware of no gther grouqd of John's 
 
 imprisonment and execution, gives 
 only political reasons. I give the pas- 
 sage. Referring to Herod's defeat by 
 Aretas, Josephus says: "Now some 
 of the Jews thought that the destruc- 
 tion of Herod's army came from God, ' 
 and that very justly, as a punishment 
 of what he did against John that was 
 called the Baptist ; for Herod slew him, 
 although he was a good man, and com- 
 manded the Jews to exercise virtue, 
 both as to righteousness one toward 
 anotlier, and piety toward God, and so 
 to come to baptism. . . . Now 
 when others came in crowds about him 
 — for tliey were greatly moved at hear- 
 ing his words — Herod, who feared lest 
 the great influence John had over the 
 people, might put it into his power and 
 inclination to raise a rebellion (for they 
 seemed ready to do anything he 
 should advise), thought it best, by put- 
 ting him to death, to prevent any mis- 
 chief he might cause, and not bring 
 himself into difficulties, by sparing a 
 man wlio might make him repent of it 
 when it should be too late. According- 
 ly lie was sent a prisoner, out of Herod's 
 suspicious temper, to Machserus, the 
 castle I before mentioned, and was 
 there put to death." There is no diffi- 
 culty in supposing the reason given by 
 Josephus to be also true; for Heiod 
 may have acted from a variety of 
 motives, both political and private. 
 He did tear on account of the popu- 
 larity of John with the people (Matt. 
 14 : 5) ; and he may have feared lest 
 the people might be aroused against 
 him through the infiuenee of John, on 
 account of his unlawful marriage. The 
 reproof of John and the influence of 
 the malicious Herodias were, however, 
 the jjrivate, exciting and immediate 
 grounds of his action. 
 
 21. A convenient day was come 
 for Herodias to carry out her wily and 
 malicious design. Wine, dissipation, 
 licentiousness, were all favorable to 
 this. On his birthday. So Pharaoh 
 celebrated his birthday Mith great 
 pomp and festivity. Gen. 40 : ^0. This 
 was the festal occasion celebrating his 
 
A.D. 29. 
 
 MARK Vr. 
 
 117 
 
 23 high captains, and chief estates oi Galilee; and when 
 the daughter of the said Ilerodias came in, and 
 danced, and pleased Ilerod and them that sat with 
 liim, the king said unto the damsel, Ask of me what- 
 
 iiatural hirtli. There is no good and 
 BulliciL'iit reason for regardini:^ it, as 
 some do, the day comnieinoratiiif^ liis 
 acee>t^i()n to eivil power. Made a 
 supper or banquet feast. The .supper 
 was the chief meal of the day, taken 
 toward or at eveninji:, and often i)ro- 
 longed into the niglit. This feast 
 doubtless toolv i)lace at Maclineriis, 
 wliere John was imprisoned. See on 
 ver. 27. To his lords. J'or his grnudccs, 
 nobles, princes, officers of state, high 
 captainSf literally, commaiKhrx of a 
 ihonaand, and api)lied in tlie New Tes- 
 tiuneut to commanders and military 
 chiefs. Acts 21 : ol ; 2.5 : 23. These 
 were doubtless Herod's highest military 
 offieers. Chief estates of Galilee. 
 The first men, tlie cliicf men of the land 
 generally. Some have inferred from the 
 guests that this celebration took jilace 
 at Tiberias ; but it would not be diffi- 
 cult for his noblemen and courtiers of 
 Galilee to go two or three days' joiu'ney 
 to attend at Macluerus. The Jews 
 were accustomed to &uch journeys in 
 attending their feasts. Mach;crus also 
 was convenient for civil and militiny 
 officers in Ferea. 
 
 22. Daughter of the said Hero- 
 dias, whose name, according to Jose- 
 phiis, was Salome, a daughter liy Philip. 
 She was afterward married to her 
 uncle Pliilip, the tetrareli of Iturea 
 (Luke ;i:l). The earliest and best 
 maiiuseripis read, /lis tidug/iler Hero- 
 dins. She was probably also called 
 Jlerodias, as a family name, even 
 a.s many of the men of the family 
 were calleil Herod. Danced. The 
 se.\es ilid not mingle in the ancient 
 dance. Tins one performed by Salome 
 seems to have been a mimic or theatri- 
 cal dance, which was considered below 
 the dignity of persons of rank and 
 character to enga<j:e in. It was a sacri- 
 lice of decency and maidenly decorum ; 
 but the voluptuous Herod, and those 
 with him, all quite likely more or less 
 into.xicated, were plea.sed, doubtless, 
 with the skill and grace of hei- i)erform- 
 ance, and with the condeseension of a 
 princess in thus lionoring the birthday 
 of the king. Many modern dunces are 
 
 equally low, and equally pleasing to the 
 
 sensual. 
 
 DANCING-GIRL, 
 
 Dr. Thomson thus describes the Ori- 
 ental dance : "The wliole niglit will be 
 silent in feasting, singing, dancing and 
 bufloonery, in the open court by tlie 
 men, and in the fnirent, in e(iually bois- 
 terous games and dances, by the women. 
 These are great occasions for the 
 dancing-girls ; and many, not of the 
 ' profession,' take pait in the sport. 
 We see little to admire in their perform- 
 ances. They move forward, and back- 
 ward, and sidewise, now slowly, then 
 rajjidly, throwing their arms and heads 
 about at random, and rolling tlie eye, 
 and wriijijliiui \\\ii body into various pre- 
 posterous attitudes, languishing, lascivi- 
 ous, and sometimes indecent; and this 
 is repeated over and over, singly or in 
 ])airs or groups. One thing is to be 
 said in their favor : the different sexes 
 do not intermingle in those indecorous 
 sports; and I hope you will not be 
 greatly scandalized if I venture the 
 o|)ini<m that tiie dances spoken of in 
 ancient Biblical times were in most 
 points just such as we have been de- 
 scribing." — Land a)id (he Jiook, vol. ii., 
 p. 84.5. 
 
 Them that sat ; or rrrlined at (alile, 
 according to the custom of tlie time. 
 Ilerod is so enraptured with the dancing 
 and condescension of Salome that he 
 makes her a rash offer. The king 
 . . . the damsel, or (/iri, appear 
 in marked contrast in connectiou with 
 his lavish and foolish promise. 
 
118 
 
 MARK VI. 
 
 A.D. 29. 
 
 23 soever tliou wilt, and I will give it thee. And he 
 sware imto her, *> Whatsoever thou shalt ask of me, 
 I will give it thee, unto the half of my kingdom. 
 
 24 And she went forth, and said unto her mother. 
 What shall I ask ? And she said. The head of John 
 
 25 the Baptist. And she came in straightway with 
 haste unto the king, and asked, saying, I will that 
 thou give me 1>y and l)y in a charger the head of 
 
 26 John the Baptist." '^ And the king was exceeding 
 sorry; yet for his oath's sake, and for their sakes 
 
 » Est. 5. 3, 6 ; 7. 2; 
 Prov. 1. It). 
 
 = Mt. 14. 9 ; 1 Ki. 
 13. 29, 30 ; 2 Chr. 
 24. 16 ; Ac. 8. 2. 
 
 23. Possibly Salome is at first sur- 
 prised at tlie offLT, and hesitates. But 
 Herod even confirms liis promise by an 
 oath, and, striving to imitate the great 
 Ahasuerus (Estli. .5 : 3), unto the half 
 of my kingdom, wlien he had no 
 supreme power, and hence no half of a 
 kingdom to give. But such were tlien 
 the ideas of his excited and intoxicated 
 brain. The case of Herod is only one 
 of many examples of Eastern monarchs 
 lavishing gifts on favorite dancers. 
 Sucli instances sliow tlie evils and 
 dangers of sensual excitements and 
 sensual amusements. 
 
 24. Tlicre seems to have been no 
 secret understanding between the mo- 
 ther and daughter. The latter there- 
 fore Avent forth or out into the apart- 
 ment t)f the women, wliich was separate 
 from that of the men, to consult witli 
 lier mother. Hcrodias, however, like 
 one who was carrying out a precon- 
 ceived plan, had a ready answer to her 
 daughter's question : The head, etc. 
 Not the death only, for that would not 
 have been strictly a gift, but the head, 
 which could not be given her without 
 his death. 
 
 25. How willing and even eager the 
 daughter was to adopt her mothei-'s 
 advice is seen by the fact that she came 
 into the king straie/htwaij with haste, and 
 by the boldness and urgency of her re- 
 quest. I will, I desire or choose that 
 thon give me by and by, ratlier, 
 forthwith, irnincdiatdi/, in a charger, 
 etc. Vhaiycr, in old English, means a 
 large dish; but now a horse used in 
 battle. The Greek word originally 
 meant a board ; then, among other ap- 
 plications of the term, a wooden dish, 
 and tlien a plate, dish or platter of any 
 kind. Hei'e, o>i a platter. John the 
 Baptist. John is styled The JJajitixt, 
 as a person well known. The evan- 
 gelists, without any exi)Iauatiyu, thus 
 
 speak of him. Matt. 3:1; 11 : 11 : 14 : 
 2 ; 1(5 : 14 ; 17 : 13 ; Mark 8 : 28 ; Luke 
 7 : 20, .33 ; 9 : 19. Tlie title was evi- 
 dently familiar to the Jews. Josephus 
 also says (see quotation in ver. 20) that 
 he was "called," or rather "surnamed 
 the Baptist." He was indeed the Bap- 
 tizer, the institutor of a new ordinance, 
 which had special reference to Christ. 
 It was not an ofTslioot of proselyte bap- 
 tism, for the latter appears not to have 
 originated till after the destruction of 
 the temple. The earliest mention of it 
 is in the Babylonish Talmud, a Jewish 
 commentary of about the sixth centu- 
 ry of the Christian era. Compare the 
 author's '■'■ Notes on Matthew,''^ ch. 3 : 1. 
 26. The unexpected request of Sa- 
 lome produces a sudden change of 
 feelings in Herod. At the time, too, 
 when his highly wrought emotions at 
 the dance were probably subsiding. 
 And the king was exceeding 
 sorry, eni'ironed leith (jrief, very sorrow- 
 ful. He knows it is wrong; he is con- 
 cerned for his own popularity among 
 tlie people ; he fears lest the people, 
 who regard John as a prophet, may 
 cause him trouble. " It was reckoned 
 an ill omen with the Romans to take 
 away life on that day they received 
 their own ; and therefore carefully 
 abstained on such days from execu- 
 tions."— Du. Gill, on Matt. 14 : 9. Yet 
 his sorrow was not sufficient to over- 
 come his foolish pride and choose tlie 
 less of two evils. Yet for his oath's 
 sake. But on eieeoiuit of his ocdhs. The 
 l)lural ocdhs may be eciuivalent to the 
 singular; or it may refer to the oath, 
 which Herod in liis excitement very 
 likely repeated. And for their sakes, 
 etc. And of those rediuiyifj at table with 
 liiin. A twofold reason is thus given : 
 he must perform his oath, and he must 
 maintain his honor among his guests. 
 Duellists aud gamblers act upon a simi^ 
 
A.D. .20. 
 
 MARK VI. 
 
 119 
 
 27 which sat with him, he would not reject her. And 
 inimediatclj' tlie king sent an executioner, and com- 
 manded his head to he brouj^lit: and he went and 
 
 28 beheaded liim in tlie prison, and brought liis head 
 in a charger, and gave it to the damsel: and the 
 
 lar principle. Ilerod had doubtless some 
 scruples of conscience in rcirard to his 
 ontii, and one uttered so jniblicly. He 
 did not wish to he a perjurer, much less 
 to be regarded as one. Neiliier did lie 
 ■\visli to be ridiculed as mean and fickle 
 by Ills attendants and <;nests,\\li(i doulit- 
 less liated John and aiiplaiided the i<ing 
 in the generous olTcr he liad made. 
 Pride and shame overcame him. His 
 oalh was wicked, because it was luicall- 
 ed fur, and hence taking the Lord's 
 name in vain (Exod. ^0 : 7J, ami because 
 no one has a riglit to pledge himself 
 beforehand to do wiiat may be wrong. 
 Herod had jtlaced himself in a dilennna, 
 to make choice of two evils — to breali. 
 a rash, wicked oath, or to conunit mur- 
 der. He should luive chosen the for- 
 mer as the less of the two. Campare 
 Lev. 5 : 4-t). But one sin leads to 
 another and even greater, and Herod 
 would not reject her. The verb 
 translated rijn-t means orii;inally to 
 ]nit away, to >et aside, and tlien to 
 refuse, reject with scorn, also with i>er- 
 fidy. WonUI not njcct her with negk'ct 
 or scorn (//(■/• including the idea of her 
 request). (Kohinson. ) Wonhl )i<>t (kid 
 (Iccfi/fii/h/ or (let jM'rJidioiislj/ tomtrd licr. 
 (Soenoci.ES. ) To have violated his |)r()- 
 niise would have been treating her both 
 contemptuously and treacherously. 
 This gives us a still clearer view of 
 Herod's false sense of shame and honor, 
 especially as his drunken guests douljt- 
 less applauded the girl's bloody re- 
 quest. 
 
 27. Immediately. Nosoonerdocs 
 Ilerod decide upon the wicked and 
 bloody act than he orders the execution. 
 The king sent, or unit out. An ex- 
 ecutioner. The word thus translated 
 means an ollicer about the person of a 
 general, o)ie of /lis binli/-(/iiiiril, who 
 acted, as they often do now in the East, 
 as executioners of cai)ital sentences. 
 The execution by a soldier maybe used 
 as a circninstantial argument that 
 Ht'rod was now actually eiiirMi;-ed in hos- 
 tilities with Aretas. Beheaded him 
 in the prison. The narrative seems to 
 imply that the prisou was near at hand, 
 
 and the execution ])erformed at once ; 
 hence, that the feast was at Macluerus. 
 Some supjxtse that it was at Tiberias, 
 on the shore of the Sea of (ialilee ; but 
 it would have taken at least two days 
 for the execution of the sentence. 
 Others sujjpose it took i)Iace at Julias 
 or Livias, another place of icsidence of 
 iXntipas, situate not far from Machserus, 
 in the mountains on the eastern side of 
 the Dead Sea. This is less objectionable. 
 But Macluerus is more in keeping with 
 the ease and quickness of the exet^ution. 
 It was night, and doubtless late, before 
 the promise of Herod was made, and 
 all was accomplished, we should natu- 
 rally suppose, by or before the morning's 
 light. See on ver. 21. 
 
 It eoidd not have been many months 
 l>efore this tliat John in prison sent his 
 message to Jesus, Matt. 11:2; the 
 reply of Jesus, doubtless, invigorated 
 his faith, preparing him for the last 
 contlict and a martyr's death. He had 
 now been in pri>on about seventeen 
 months, and it was now about three 
 years from the connnencement of his 
 ministry. For the Passover was at 
 hand (John : 4), tlie tliird of our 
 Saviour's ministry, whicli began that 
 yeai' on Ajjril 17th, when the report of 
 •John's death was Inought to Jesus. 
 This riport to Jesus was at the same 
 time with the return of the twelve 
 (vers. 2i»-;31 ; Matt. 14 : 12, 13), that is, 
 late in Marcli or early in April. John 
 was therefore probably beheaded about 
 the time of their going forth on their 
 mission, early in March, A.D. 2t). This 
 would give time for Herod to hear of 
 Jesus through the disciples after his 
 execution, and for the disciples to hear 
 of the nninner of John's death before 
 their return to Jesus. 
 
 2s. Brou$;ht his head, etc. The 
 request was strictly carried out in every 
 particular. It would seem that the head 
 was brought on the platter while the 
 feast lasted, given to this heartless 
 dancing-maid, and by her to her mo- 
 ther, who was the juMueipal actor and 
 guiltiest party in this terrible tragedy. 
 See ver. :i2. 
 
120 
 
 MARK VI. 
 
 A.D. 29. 
 
 29 damsel gave it to her mother. And when his disci- 
 ples heard of it, they came and took up his corpse, 
 and laid it in a tomb. 
 
 The hcelve return, and report to Jems. They retire to 
 a desert place; feeding the five thousand. 
 
 30 ^AND the apostles gathered themselves together '' Lk. 9. 10 ; John 
 unto Jesus, and told liim all things, both what they " ' 
 
 31 had done, and what they had taught. * And he " Mt. 14. 13. 
 said unto them, Come ye yourselves apart into a 
 
 desert place, and rest a while. For ' there Avere ' ch. 3. 20. 
 many coming and going, and they had no leisure so 
 
 29. His disciples. John's. Mat- 
 thew (14 : 12) relates that after the 
 burial they went and told Jesus, show- 
 ing their tender feeliugs toward John, 
 and their confidence in Jesus as a 
 friend to their master, and as one who 
 would sympathize with them. Came 
 and took up his corpse. Where it 
 had been cast after his execution. The 
 place wliere the castle of Machaerus 
 stood was identified in 1806 with ruins of 
 the modern Mukaur, east of the Dead 
 Sea, lying on the lofty summit of tlie 
 long raouutain-ridge Attarus, at its 
 northern termination, near tlie shore of 
 the Zerlca Ma' in, and on its south side. 
 The mountain is extremely cragged, 
 precipitous, and here inaccessible on 
 three sides. Lai'ge square bloclcs of 
 stone still show the remains of the 
 ancient walls. See SeetzeiVs Eeisen, vol. 
 ii. 330. " It is surrounded by ravines, 
 at some points not less than 17.5 feet 
 deep. . . . Into one of the deep 
 ravines beneath the fortress the head- 
 less body of John (Marie 6 : 29) may 
 have been east, which his disciples took 
 up and buried, and then went and told 
 Jesus. . . . The crag on which the 
 old fortress stood is said to be visible 
 from Jerusalem." — Hackett's iSiiiith^s 
 Dictionary, p. 1728. A tomb. Where 
 is not told. The sepulchers of the 
 Jews were often caverns, or vaults dug 
 sometimes beneath the surface of the 
 ground, but more commonly in the 
 sides of hills, and cut in the solid rocks. 
 The hills of Palestine, of I'erea, and 
 Petra abound with these chambers of 
 the dead. 
 
 30, 31. Thk Twelve return from 
 
 THEIR MISSION, AND REPORT TO JeSHS. 
 
 Luke 9 : 10. Mark again is the fullest. 
 30. The apostles. The word means 
 
 persons sent forth. Jesus gave this title 
 (Luke 6 : 13) to the twelve when he 
 selected them from among his disciples. 
 This is tlie only time Mark applies the 
 title to the twelve — appropriately now 
 just returning from their mission. 
 Gathered themselves together 
 unto Jesus. From the different places 
 they had visited, and the different ways 
 they had taken. Possibly the news of 
 the death of John the Baptist may have 
 hastened their return. But as they ap- 
 pear to have returned together, it is 
 more probable that Jesus had directed 
 them to come back a little before the 
 approaching Passover. Told him all 
 things. Made a detailed report of 
 places visited, how they had been re- 
 ceived, and what they had accomplished, 
 what miracles they had wrought, and 
 what doctrines and precepts they had 
 taught. From comparing Matt. 14 : 
 12, 13, it appears that simultaneously 
 with the apostles' return was the report 
 of John's disciples respecting the death 
 of their master. 
 
 31. Jesus had before sought retire- 
 ment for himself (Luke .5 : 1(5 ; Malt. 
 12 : 1.5 ; ch. 4 : 3.5) ; now he seeks it for 
 his disciples, returning weary from their 
 mission. Come ye yourselves apart. 
 Rest a Avhile. It is proper for Chris- 
 tians to take brief periods of rest from 
 hard and incessant toil. For they could 
 not obtain their needed rest where they 
 were. The people were incessantly 
 coming and going, so that they 
 could not find time to eat their regu- 
 lar meals. Compare on cli. 3 : 20. 
 
 32-44. JeSUS RETIRES ANU MIRACU- 
 LOUSLY FEEDS THE MULTITUDE. Matt. 
 
 14 : 13-21 ; Luke 9 : 10-17; John 6 : 
 1-14. The great importance of this ac- 
 count and miracle may be inferred from 
 
A.D. 29. 
 
 MARK VI. 
 
 121 
 
 32 much as to eat. ^And thcj- departed into a desert «Mt. 14 13. 
 place by ship ])rivately. 
 
 And the people saw tliem departing, and many 
 knew him, and ran afoot thither out of all cities, 
 and outwent tliem, and came together unto liim. 
 •■ And .Jesus, when lie came out, saw much people, 
 and was moved with com^jassion toward tliem, he- 
 cause they were ' as slieep not having a shepherd: 
 and '' lie began to teach them many things. 
 
 33 
 
 34 
 
 " Jiidg. 10.16 ;Mt. 
 
 9. 36 ; 14. 14 ; 
 Jolin 11. 3;i-a5; 
 Heb.4. 15; 5.2. 
 
 1 Num. 27. 17 ; 
 1 Ki. 22. 17; Is. 
 53. 6 ; Jer. 50. 6 ; 
 Eze. 34. 5 ; Zee. 
 
 10. 2. 
 k Lk. 9. 11. 
 
 the fact that all the evanffolists relate it. 
 Mark and John arc the fullest and enter 
 most into details. 
 
 82. As the imprisonment of John 
 formed an era in Christ's ministr}- when 
 he commenced his active and public 
 lal)ors in Galilee (Matt. 4 : 12), so did 
 the deatli of John form another era 
 when he extended his labors into north- 
 ern Galilee and east of tlie Jordan. 
 Heretofore he had made Capernaum 
 the center of his missionary operations 
 in eastern Galilee. But hencefonh 
 making but brief visits to this scene of 
 his former labors, he extends his 
 journeys into Decapolis (ch. 7 : 31) and 
 northern Galilee, going north-west as 
 far as the neigliborliood of Tyre and 
 Sidon (ch. 7 : 24), and nortli-east as far 
 as Cesarea Philiiii)i, ch. 8 : 27. 
 
 And they departed from the west- 
 ern side of tlie Sea of Galilee, probably 
 at or near Capernaum. The reason of 
 tlieir departure was : (1.) The disciples 
 needed rest, ver. 31 ; (2.) Tlie news of 
 the death of John the Baptist, Matt. 
 14 : 13 ; doubtless they were deei)ly 
 moved ; retirement was becoming ; 
 (3.) Witlidrawing from the jniisdietion 
 of ITerod Antipas, who may now liave 
 returned to Tiberias and was desirous 
 of seeing Jesus (Lnk(! H : 9), to that 
 of the mild Ilcrod Philip (Luke 3:1), 
 on the cast and north of the Sea of 
 Galilee. These reasons are consistent 
 one with aiiotlier. Into a desert 
 place. Not a barren waste (ver. 39), 
 bvit an micultivated and uninhabited 
 region, in the vicinity of eastern Beth- 
 saida, which stood on tlie north-eastern 
 side of the lake near the Jordan, and 
 which Philip, according to J<ise]>hus, 
 advanced to tbe diiiuity of a city, and 
 named it JuUax. See on ver. 4.5. By 
 ship, or transport, a general name for 
 vessels of every grade ; hen' iirobably 
 a fishing vessel or boat, pro|)elled by 
 both sails and oars. Jiy the ship (origi- 
 
 nal) may possibly refer to the vessel 
 provided for him (ch. 3 : 9), and which 
 usually attended him. Privately. 
 In private and apart from the people. 
 " Pie took them and went aside pri- 
 vately," Luke 9 : 10. 
 
 33. And the people, etc. Accord- 
 ing to tlie oldest manuserii)ts. And they 
 mw thnii (Upartiug. Je.-us had with- 
 drawn with his disciples from the peo- 
 ple without making known his design 
 of crossing tlic lake ; but they saw liira 
 and his disciples embarking covertly, 
 and interpret his design. Many kiieiV 
 him, rather, thou. Though at a little 
 dist;uice, the people knew them by their 
 number and general ajipearauce. They 
 tell the news (Matt. 14 : 13), and the 
 people, seeing from the shore the di- 
 rection that Jesus was going, follow 
 around the northern end of the lake, 
 ran afoot thither, nm tixjvther there 
 on foot., in opposition to going by ship, 
 tf) the place where they saw that he was 
 about to land. Thus coming out of 
 all cities, fr<»it oil thf cities of that 
 region, they outwent them, or rather, 
 CKiite bfforc thou. Christ's popularity 
 among the common people, and their 
 eagerness to enjoj- liis teaching and his 
 miraculous power (John 6 : 2), is here 
 vividly presented. The last clause, 
 and came together unto him, is 
 not found in tlie oldest inanusciipts, 
 and is omitted by the highest critical 
 authorities. 
 
 34. And Jesus when he came 
 out. Out of the ship, not from the 
 wilderness or his jilace of solitude, as 
 some have suggested. Jesus and his 
 disciples had enjoyed a little quiet in 
 crossing the lake. Having separated 
 from the multitude, very probably, the 
 evening before, they bad taken a night's 
 rest, after which they had embarked 
 early in the morning. This is in har- 
 mony with the time indicated in the 
 next verse. Seeing much people, in- 
 
123 
 
 MARK VI. 
 
 A.D. 20. 
 
 35 ' And when the day was now far spent, his disci- 
 ples came unto liim, and said, Tliis is a desert place, 
 
 36 and now the time is far passed : send them away, 
 that tliey may go into the country round about, and 
 into the villages, and buy themselves bread: for 
 
 37 they liave nothing to eat. He answered and said 
 unto them, Give ye them to eat. And tliey say unto 
 him, '" Shall we go and buy two hundred " penny- 
 
 38 worth of bread, and give them to eat ? He saith 
 
 ' Mt. 14. 15; 
 9. 12. 
 
 Lk. 
 
 "Num. 11. 13, 22; 
 2 Ki. 4. 43. 
 ' Mt. 18. 28. 
 
 stead of being displeased that they 
 should cnci-oaeh u])on his retirement, 
 he was moved with compassion, 
 
 his emotions of pity were deeply ex- 
 cited toward tliem, because they 
 were as sheep not having a shep- 
 herd, or having ito shepJierd to feed, 
 guide and talve care of tliem. Tliey 
 were witliout any spiritual teacher to 
 guide, warn and instruct them, and 
 hence were exposed to all kinds of 
 spiritual danger and destruction from 
 false teachers and spiritual foes. In- 
 stead, therefore, of dismissing them, 
 that he and his disciples might enjoy 
 quiet, he began to teach them 
 many things. Luke (9 : 11) adds, 
 "and healed them that had need of 
 healing." Matthew (14 : 14) omits re- 
 ference to his teaching, and simply says, 
 " lie healed their sick." Joim ((3 : 3, 4) 
 says that Jesus went up into the moun- 
 tain or highlands by the shore, and 
 "there sat with his disciples," which 
 was the posture of teaching. Matt. 5 : 
 1. Also that the Passover was nigh, 
 which began that year, A.D. 29, on 
 April 17tli. This also may account in 
 part for the great multitudes present, 
 many of wliom were on their way to 
 Jerusalem to Ivecp the feast. 
 
 35. When the day was now far 
 spent. Mueli time having jiassed. 
 The first evening (Matt. 14': 15), the 
 decline of day, about three o'clock in 
 the afternoon. The second evening 
 (ver. 47) began at sunset. In perfect 
 harmony with Matthew and Mark, 
 Luke (9 : 13) says, "The day began to 
 wear away." Jesus had probably been 
 employed several hours in teaching 
 many (/linr/s (ver. ;'J4), and healing the 
 sick. Hence he must have left the 
 western side of the lake quite early in 
 the morning. See on preceding verse. 
 
 His disciples, the apostles (ver.30), 
 therefore conie tf) him while he is still 
 employed with the multitude. While 
 
 Jesus was healing the sick, the disciples 
 were doubtless here and there. This 
 is a desert place. See on ver. 32. 
 Away from the villages and thorough- 
 fares, no food could be obtained. The 
 time (the same word is translated day 
 at the beginning of the verse), the day- 
 tinie is far passed, is far advanced, or 
 far gone ; it is now late. 
 
 36. Send them away. The first 
 reason for dininiasing the multitude is 
 already given, the lateness of the hour. 
 Another reason was that they might go 
 into the country round about, into 
 the isurroanduKj fields among the farmers, 
 and into the villages, among those 
 who had provisions to sell, and buy 
 for themselves. The third and princi- 
 pal reason is, for they have nothing 
 to eat. How they knew this we are 
 not told ; but very piobably from the 
 general appearance of the people, who 
 had come hurriedly together, and from 
 seeing no provisions on the grounds. 
 Some of the oldest manuscripts finish 
 this verse thus : and buy themselves some- 
 thinij to eat, which implies that they 
 had nothing to eat. 
 
 37. Jesus commands his disciples to 
 give them to eat, declaring that there 
 was no necessity for sending them away, 
 Matt. 14 : 10. This was calculated to 
 excite their expectation and strengthen 
 their faith. Then he asks Philip, in 
 order to try his faith, " Whence shall 
 we buy bread that these may eat?" 
 who answered that two hundred 
 pennyworth (two hundred denarie.i^ 
 about thirty dollars) would not be suf- 
 ficient, John G : 5-7. The twelve now 
 ask him if they shall go and buy that 
 amount. Penny, rather denary, a Ro- 
 man silver coin, worth about fifteen 
 cents. 
 
 38. Without directly replying, Jesus 
 asks How many loaves have ye ? 
 and conuiiaiids them to go and see. 
 When they knew. Juhu tells us 
 
A.D. 20. 
 
 IMARK VI. 
 
 133 
 
 ch. S. 5; Mt. 14. 
 17 ; Lk. 0. Vi ; 
 John 6. 9; Mt. 
 15. 34. 
 
 unto tluin. How many loaves have ye ? go and see. 
 And when tliey knew, they say, " Five, and two fishes. 
 
 39 And lie commanded them to make all sit down by 
 
 40 companies upon the green grass. And they sat down 
 
 41 in ranks, by hundreds, and by fifties. And when 
 lie had taken the five loaves and the two tishes, he 
 
 looked up to heaven, i' and blessed, and brake the " ^S^- 9- ^3 ; Mt, 
 loaves, and gave t/iem to liis disciples to set be- 
 fore tliem ; and the two fishes divided he among 
 
 42 them all. And they did all eat, and Avere tilled. 
 
 liow they knew. Andrew t;ave the in- 
 foniiation tluit a lad liad live barhij 
 loavus, an inferior kind of food, and 
 two S)iiaU tisiic's, Julni : !^, 9. Luavt's 
 were usually made in the form of round 
 cakes, and gvncrally about half an 
 inch in thickness. The lani;iuij;e of the 
 four evangelitsts implies that this was 
 all the jjrovisions on the trround. See 
 especially Matt. 14 : 17 ; Luke 'J : VA. 
 
 o',). With authority Jesus com- 
 niniided the twelve to make the nud- 
 titude sit down, rcvlhie or lie dvini, 
 the customaiy jiostiu'e at table (see on 
 2 : 15), by companies, in separate 
 2Myti(n, or messes, for the sake t)f order 
 and convenience, upon the green 
 grass, winch now in the sprini; covered 
 the uruiuid. "The scene of this extra- 
 ordinary miracle is the noble ])lain 
 (Hutailia) at the mouth of the Jordan, 
 whicli dnrinic most of the year is now, 
 ns tlien, covered with 'fjreen grass.' " — 
 Dk. J. P. Newm.\n, From Ihin to Beer - 
 sMm, p. 39.5. "This Butaiha belonged 
 to Bcthsaida. At this extreme south- 
 east corner of it the mountain shuts 
 down upon the lake bleak and barren. 
 . . . In this little cove the shijis 
 (boats) were anchored. On this beauti- 
 ful sward at the base of the rocky hill 
 tiic people were seated to receive from 
 the hands of the Son of (iod the mira- 
 culous bread, emldemalie of his body, 
 wliieli is the true bread fi'oni heaven." 
 — I)u. TuoMSON, The Laud and the B»<,h\ 
 vol. ii., J). 139. This plain ca>t of the 
 Jordan forms a triangle, the shore of 
 the lake making one side, the Jordan 
 the second, and the eastern mountains 
 the third. 
 
 40. The order of Jesus is quickly 
 obeyed. The multituiU! under the di- 
 rection of the apo-tles sat down, 
 larj dvmi in ranks, literally, in i/arden- 
 plots or beds, hence in regular groups, 
 squares or parallelograms, each consist- 
 ing of a liundred or fifty. Thus all 
 
 confusion and all deception was pre- 
 vented. The multitude could be con- 
 veniently served, and easily aiul ac- 
 curately counted. 
 
 41. Looked np to heaven, to the 
 sky which st'cins to separate us from 
 the place of (iod's immediate presence. 
 '' Ijiokiiiy i(]> is a natural and scriptural 
 gesture in addressing (iod, whom all 
 men, as it were, instinctively regard 
 as dwilling in some special sense 
 above tiicui." — Ai.exandiiK. Compare 
 2Cliion.O : 13 ; Ps.l23 : 1, 2 ; John 11 :41. 
 Blessed. Implored a blessing on the 
 bread (Luke 9 : 1(5) and praised God for 
 it. John (<; : 11) says " lie gave thanks." 
 The latter is included in the former. 
 The word ti-.mslated bhss is used in 
 ])raising (iod for favors (Luke 1 : t>4); 
 also in invoking (jod's blessing. (Luke 
 2 : 34) ; also in God's conferring favors, 
 Ileb. (') : 14 ; Acts 3 : 20. These three 
 senses really met in Jesus. For as a 
 man he jiraiscd God and implored his 
 blcs.sing, while, as (iod, he granted it. 
 So Matthew (1.5 : 8G) has yare thanks, 
 while Mark (8 : 7) has blessed. The 
 same divcr.^itv is seen in the account of 
 the Lord's Supiier. Matthew (2t) : 2(5) 
 and Mark (14 : 22) have ble.ssed ; Luke 
 (22 : 19) and Paul (1 Cor. 11 : 24) have 
 (/((ee th((nks. And brake the loaves. 
 The usual way of ])reparing bread for 
 eating. The Scriptures si>eak of 
 breaking bread, but never of cut- 
 ting it. The thin loaves, or cakes, were 
 very likely brittle. With great mitniti'- 
 ness Mark continues, and gave them 
 to Jiis disciples, etc. A beautiful 
 illustration and foreshadowing of their 
 future work of bearing the bread of 
 life to ])erishing sinners. Mark alone 
 says, the two fishes divided he, 
 sejjarated into jjarts, and distributed 
 among them all. John (t5 : 1 1) comes 
 nearest in detail : " likewise of the 
 fishes, as nnich as thej' wotdd." 
 42. Two facts stated iu regard to the 
 
124 
 
 MARK VI. 
 
 A.D. 29. 
 
 43 And they took xip twelve baskets full of the frag- 
 
 44 ments, and of the fishes. And they that did eat of 
 the loaves were about five thousand men. 
 
 reception of the food. They did all 
 eat; they all ate, iiouc were passed 
 over. Were filled. Their appetites 
 were fully satisfied. Tliese facts were 
 the result of the miracle in niultiplyiug 
 the bread. The broken bread and the 
 divided fishes, like the widow's meal 
 and oil (1 Kinjjs 17 : 10), did not waste 
 nor fail so long as the disciples con- 
 tinued to supply the multitude. 
 
 43. And they took up; with the 
 additional idea of carrying away with 
 them. While these provisions lasted 
 the disciples were constantly reminded 
 of this wonderful miracle. Jesus had 
 given the command, "Gather up the 
 fragments that remain that nothing be 
 lost" (John 6 : 12), thereby teaching a 
 lesson of prudent economy. They 
 were not to expect a continuation of 
 the miracle. Twelve baskets full. 
 The usual Jewish traveling-basket. 
 The number was twelve ; thus each 
 apostle tilled his basket. The most 
 natural meaning of the original is, that 
 the apostles flUed twelve baskets with 
 the fragments, the broken pieces of 
 bread, and in addition took up a portion 
 of the fishes. This is confirmed bj' 
 John 6 : 13, " filled twelve baskets with 
 the fragments of the five barley loaves." 
 Mark alone speaks of the relics of the 
 fishes. Thus there remained much 
 more than the original jirovisions ; 
 showing an actual increase of food, and 
 not a supernatural restraining and satis- 
 fying of the appetite. Some suppose 
 that tlie provisions taken up were those 
 broken bj' Jesus, but undistributed. 
 The most natural supposition, however, 
 is that they had been distributed, or 
 mostly so, and that they were gathered 
 up from the ground where the com- 
 panies had eaten. John 6 : 13, 13 es- 
 pecially implies this. 
 
 44. About five thousand men. 
 About should be omitted according to 
 the highest critical authorities ; it is, 
 however, found in the other Gospels, 
 Matt. 14 : 21 ; Luke 9 : 14 ; John 6 : 10. 
 Thus there was one loaf to eveiy thou- 
 sand men. Matthew adds, "besides wo- 
 men and children," of whom there were 
 doubtless many. It was customary 
 then, as now, in the East, for men to 
 eat aloue, recliuiug, and the women 
 
 and children by themselves sitting. It 
 was easy to number the men, who were 
 arranged in companies of hundreds and 
 fifties ; but not the women and chil- 
 dren, who probably sat around promis- 
 cuously. 
 
 Various attempts have been made by 
 neologists to explain away this miracle, 
 by endeavoring to trace it to natural 
 causes, and even supposing it originally 
 a parable, but by mistake related as an 
 actual occurrence. But all such at- 
 tempts are manifestly absurd and 
 ridiculous. All of the four narratives 
 clearly couvej' the idea of superhuman 
 power. They do not .tell how that 
 power was exerted, or how the food 
 was increased ; but they do clearly tell 
 us that a few loaves and fishes which 
 a lad could carry in his basket, were 
 increased so that thousands satisfied 
 their hunger, and there remained at 
 least twelve times more of fragments 
 than of the original provisions. It is 
 not necessary to suppose creative 
 power ; for the laws and the elements 
 of the natural world being under the 
 direction of Jesus, he could bring to- 
 gether at his will all the elements con- 
 stituting the bread aud the fishes. The 
 power in one case was as truly omni- 
 potent as in the other. Similar ex- 
 hibitions of divine power are recorded 
 in the Old Testament, in giving the 
 manna (Exod. 16 : 4), and in multiply- 
 ing the widow's oil, 2 Kings 4 : 2-7. 
 Compare the turning of water into wine, 
 John 2 : 9. 
 
 In this miracle Jesus also exhibited 
 himself as the bread of life. See the 
 application that Jesus made of it soon 
 after in the synasiogue at Capernaum, 
 John 6 : 26-35, 48-58. The multitude 
 was blind to this deep, spiritual import 
 and design ; but they felt the force of 
 the miracle as an evidence of the Mes- 
 siahship of Jesus, and they exclaim, 
 "Of a truth this is the prophet that 
 Cometh into the world," John 6 : 14. 
 Possibly a tradition, that the Messiah 
 would rain mainia from heaven, may 
 also have had its influence in leading 
 them to this conclusion. 
 
 4.5-56. The disciples return across 
 THE sea; Jesus walks on the water. 
 Matt, 14 ; 23-36 ; John G : 15-21. Mark 
 
A.D. 29. 
 
 MAUK VI. 
 
 ]':5 
 
 Jesus walks ujmu the water. Miracles in the land of 
 Gennesaret. 
 45 « AND straightway he constrained his disciples to ^ Mt. 14. 22 ; John 
 get into the ship, and to go to the other side before ^' ^^" 
 unto Bethsaida, wliile he sent away tlie people. 
 
 as usual enters most into detail, but 
 omits all reference to Peter's walliin^ 
 ou the water, which is alone recorded 
 by Matthew, who ever deliglits in giv- 
 inij tlie words and sayings of Jesus. 
 John gives a brief but imiependeut ac- 
 count, as of an eye-witness, willi 
 several additional particulars. Luke, 
 who passes over very biietty the period 
 of six months, from the Passover A. U. 
 29 to the Feast of Tabernacles (Luke 9 : 
 17-51), omits all refereuce to this voy- 
 age and miracle. 
 
 45. Straijjht way after gathering up 
 the fragments, Jesus constrained the 
 apostles, ci)ni])elled or obliged them, 
 by authoritative persuasion and com- 
 mand, to embark in the ship, in 
 which they came hither. They dreaded 
 a night passage, but he insisted on 
 their going. Possibly they nuiy have 
 been among the foremost with the 
 multitude to make him king (John (» : 
 15) ; Jesus may have thus quietly 
 thwarted their design by immediately 
 constraining to embark ; after which 
 he could the more easily send away 
 the people. Tne distress of that night 
 upon the sea, and the miracle, were, 
 doubtless, what the disciples needed to 
 humble and enlighten them. 
 
 To go to the other side before 
 unto Uethsaida. To go before to 
 the western lU'thsaida, of (talilee, John 
 12 : 21. The name, whicii means a 
 hotixc of fishing, could easily be applied 
 to two places, especially wliere hsiiing 
 was so common a business. Philip 
 (Luke 3:1) may have ehanf^ed the 
 name of the northea-stern Betiisaida 
 (.see on ver. 32) to Julias, after the 
 daughter of the emperor, because he 
 would (li.stinKuish it from the other, 
 and also that its name might more 
 become its diijnity. The name could 
 still be applied to the port of the 
 city, a little south at the mcmth of 
 the river. Dr. Thomson (Land and 
 Book, vol. ii., pp. 9, 29-32) supposes 
 but one j)lace of this nani(% consisting 
 of two i)aKts, the one on the cast and 
 tl:e other on the west bank of the Jor- 
 dan. He speaks of ruius near the 
 
 mouth of the river, which indicate a 
 double town. He supposes that the 
 disciples were to go before Jesus to 
 or toward Bethsaida on the other side 
 of the Jordan, expecting Jesus to join 
 them there or somewhere along the 
 coast after dismissing the multitude. 
 But a violent wind beat off the boat, so 
 that tliey were driven away from near 
 the mouth of the Jordan down toward 
 the plain of (ienncsaret. It is possil)lc 
 to harmonize the references to Beth- 
 saida in the Gospels by this supposition. 
 Yet the theory of two towns, one on 
 the north-east and the other on the 
 north-west, seems to me the more pro- 
 bable. For, 
 
 First. The north-eastern Bethsaida 
 (Julias) is evidently referred to by Luke 
 (9 : 10), in the vicinity of which the 
 feeding of the five thousand took place; 
 and Ijy Mark, in 8 : 22, where Jesus, on 
 his way to Cwsarea Philippi, healed a 
 blind man. But from this Bethsaida 
 (Luke 9 : 10) Mark, in this verse, says, 
 Jesus constrained his disciples to em- 
 bark and go before to tlie ot/ier .side of 
 the sea, the western side, to Bitlt.-iaida. 
 This marks a place of that name on the 
 western side of the sea. We can hardly 
 suppose Jesus to have meant merely 
 on the other side of the Jordan. To the 
 other side was a common expression in 
 reference to the Sea of Galilee, Matt. 8 : 
 18, 28 ; 14 : 22 ; 16 : 5 ; Mark 4 : 3;) ; 5 : 
 21 ; 8 : 13. Compare vcr. 53. When 
 Jordan was intended it was distinctly 
 named, ch. 10 : 1 ; 3:8; Matt. 4 : 15, 
 25 ; 19 : 1. 
 
 Second. The association of Bethsaida 
 with Chorazin and Capernaum (between 
 them) by our Lord (Matt. 11 : 21-23 ; 
 Luke 10 : 213-15), points to a place of 
 that name on the western shore of the 
 lake. The natural inference Is that 
 these three cities were near together in 
 Galilee. 
 
 Third. The comparison of Mark 6 : 
 45, 53 with John 6 : 17, 21 leads to the 
 same conclusion. The disciples "go 
 before to tlie other side to Bethsaida" 
 (Mark 6:45); were going "over the 
 sea towards or to Ca^jcruaum" (John 6 ; 
 
126 
 
 MARK VI. 
 
 A.D. 29. 
 
 46 And when he had sent them away, he departed into 
 a mountain to pray. 
 
 47 'And when even was come, tlie ship was in the 
 
 48 midst of the sea, and he alone on the land. And he 
 saw them toiling in rowing ; for the wind was contrary 
 
 Mt. 14. 23 ; John 
 6. 16, 17 ; Is. 54. 
 11 ; Jon. 1. 13. 
 
 17) ; passing over, they " came into the 
 land of Geniiesaret" (Mark 6 : 53) ; " the 
 sliip was at the land whither they 
 went," John C : 21. The natural in- 
 ferences are, that Capernaum and Beth- 
 saida were in the same immediate vici- 
 nity ; that they were not far from tlie 
 plain of Gennesaret ; tliat althouuii 
 Jesus and the disciples may not have 
 landed either at Capernaum or Betli- 
 saida, they really did laud so near to 
 them that it could be styled "the land 
 whither they went" or " were going." 
 Compare also the fact that the next 
 day after the miracle the multitude 
 came to Capernaum, seeking Jesus, 
 Jolin 6 : 24, 25, 59. 
 
 Fourth. Jerome and Eusebius men- 
 tion together Bethsaida and Capernaum 
 as lying on tlie shore of the lake ; and 
 Epiphanius speaks of them as being 
 not far distant from each other. Wili- 
 bald (A.D. 722), who visited this region, 
 went from Magdala to Capernaum ; 
 thence to Betlisaida, where there was 
 " a church on the site of the house" of 
 Andrew and Peter ; and then to Chora- 
 zin. These historical references con- 
 firm the conclusion that Bethsaida of 
 Galilee, the birthplace of Andrew, Peter 
 and Pliilip (John 1 : 45), lay upon the 
 western shore of the lake. 
 
 "Alioutlialf a mile north of Caper- 
 naum {Eahn Mimjcli) is a beautiful little 
 bay, with a broad margin of pearly 
 sand. At its northern extremity are 
 fountains, aqueducts, and half-ruined 
 mills ; and scattered round them are 
 the remains of an old town called 
 Tabii;hah. There is ever\' reason to 
 believe that this is the site of Beth- 
 saida. (Robinson, Bib. Rck. iii. 358 ft.) 
 No site along the whole shore seems so 
 admirably adapted for a fishing town. 
 Here is a bay sheltered by hills behind, 
 and projecting blutfs on each side, and 
 liere is a srnooth sandy beach, such as 
 fishermen delight to ground tlieir boats 
 upon. The strand forms a pleasant 
 promenade, and so far answers tlie de- 
 scription in Mark 1 : 16-20." — Pkof. 
 J. L. Pouter, Alexander'' s Kitto' s Cyclo., 
 vol. i., p. 357, 
 
 46. When he had sent them 
 away. Rather, taketi leave of them, 
 bade them farewell. The Greek verb is 
 translated "bid farewell" hi Luke 9: 
 61 and Acts 18 : 21 ; and " took leave" 
 in Acts 18 : 18 and 2 Cor. 2 : 13. Luke 
 14 : 33 is the only other i)lace in the 
 New Testament where it is found, and 
 there translated " forsake." The mean- 
 ing here is clear. He took leave of 
 the people, bidding them adieu, while 
 he exercised his authority in dismissing 
 them. The harmony of the evangelists 
 is beautiful. Matthew (14 : 23) : ""When 
 he had sent away (disinissed) the mul- 
 titude ;" John (6:15): " He departed 
 {withdrew) again into a mountain." 
 Mark (vers. 45, 46) : " While he sent 
 away (dimnused,) the people. And when 
 he had taken leave of tliem." Thus his 
 authority, his kind and benignant leave- 
 taking, and his peculiar power of with- 
 drawing when he desired, are brought 
 to view as exercised by him on this oc- 
 casion. Another reason for sending 
 away the disciples first is also sug- 
 gested : he could, more easily than 
 they, withdraw from the multitude. 
 
 Into a mountain ; the mountain 
 or highlands which rose from the plain 
 and the shore ; sec on ver. 39 ; also on 
 3 : 13. To pray. His retirement was 
 not for rest, but for prayer. What was 
 the burden of his prayer is not told us. 
 Doubtless the events of that day and 
 the disciples, the multitude, their desire 
 to make him king (John 6 : 15), and his 
 future labors, formed a part. 
 
 47. When even was come. The 
 second evening (see on ver. 35), begin- 
 ning with sunset, continuing from 
 about six till nine o'clock. The ship 
 . . . in the midst of the sea. 
 Not necessarily in its center, but out at 
 sea, at some distance from laud, in its 
 middle portions. He alone. Watch- 
 ing and praying. Upon tlie land ; pro- 
 bably still upon the mountain, which 
 that night formed his closet for secret 
 prayer. Matt. 6 : 6. 
 
 48. And he saw them. A vivid 
 description peculiar to .Mark. It was 
 dark, John 6 : 17 ; but there was doubt- 
 
A.D. 29. 
 
 MARK VI. 
 
 ia7 
 
 unto them : and a])out the fourth watch of the night 
 he Cometh unto them, * walking upon the sea; and 'Jobs. 8. 
 49 ^ would have passed by them. But when they saw < Lk. 24. 28. 
 him walking upon the sea, they sujjposed it had 
 
 less a moon, it being near the Passover, 
 60 that the little ship could be seen bj' 
 the human eye from the mountainous 
 shore. At first tlie disciples liad a pro- 
 spect of a quick and easy passage ; but 
 now the tempest has risen, and Jesus 
 sees them toiling in rowing, tor- 
 mented, di^tre.sned in rowing, their bodies 
 excited and wearied with the violent 
 exercise, and their minds with anxiety. 
 For the wind. " A threat wind tliat 
 blew." John : 18. Was contrary 
 to them ; blowing from a westerly 
 direction. " My experience in tiiis 
 region enables me to sympathize with 
 the disciples in their long night's con- 
 test with tlie wind. . . . The sun 
 had scarcely set when the wind began 
 to rush down toward the lake, and it 
 continued all night long with constantly 
 increasing violence, so that when we 
 reached the shore next morning the 
 face of the lake was like a huge boil- 
 ing caldron. The wind howled down 
 every wady from the north-east and 
 east with such fury that no etlbrts of 
 rowers could have brought a boat to 
 shore at any jjoiut along the coast. 
 . . . To understand the causes of these 
 sudden and violent tempests, we nuist 
 remember that the lake lies low — 
 six hundred feet lower than the ocean ; 
 that the vast and naked plateaus of the 
 Jordan rise to a great height, sjireading 
 back to the wilds of the Ilaiu'an, and 
 upward to snowy llernion ; that the 
 water-courses have cut out profound 
 ravines and wild gorges, converging to 
 the head of this lake, and that these 
 act like gigantic funnels to draw down 
 tlie cold wind from the mountains." — 
 Tuo.MSON, Z,and and the Book, vol. ii.. 
 
 About the fourth watch of the 
 night. Al)out three or four o'clock 
 In the morning. The fourth watch 
 was from three to six o'clock, or sun- 
 rise. According to the Roman custom 
 the Jews now divided the niglit into four 
 watches of altout three hours each, ch. 
 13 : 3.5. At an earlier i)eriod they had 
 divided the night into three e(|ual parts 
 or watciies, of about four hours each, 
 Cftljed "the first watch" (Lam. 'Z : ID), 
 
 "the middle watch" (Jud.7 : 19), "the 
 morning watch," 1 Sam. 11 : 11. At 
 this time, when they were twenty-five 
 or thirty furlongs, more thim halfway 
 across (John 6 : 19), Jesus cometh 
 unto them still painfully lalioring 
 against the adverse wind. "Walking 
 n^pon the sea. The silly evasion of 
 those who, to explain away the miracle, 
 would translate " walking on the shore 
 of the sea," is opposed alike to the 
 strict and natural meaning of the words, 
 the evident design and form of the 
 narrative in relating a miracle, and the 
 surprise and terror of the disciples at 
 the sight. How Jesus could htive 
 walked on the water we are not in- 
 formed, whether he suspended the law 
 of gravity in his own case, or counter- 
 acted the force of gravity by divine 
 power, or made the waters solid 
 beneath his feet. The second su]>i)osi- 
 tion seems to me the most plausible. 
 But he was divine, and tiie laws of 
 nature were sul>jecttuhim, of which he 
 could easily make a use wholly un- 
 known to us. 
 
 Would have passed by them, 
 had not the di^ciples been troubled and 
 cried out in fear. Jesus, however, 
 knew that the disciples would see him, 
 and what would be tlie effect upon 
 them. This was therefore a trial of their 
 faith, and a means of exciting prayer 
 and cries for help. So he renuiined two 
 (lays when Mary and Martha sent him 
 word that Lazarus was sick, John 11 : 
 (). And to the two disciples at Emmaus 
 he made as though he would go further, 
 Luke 24 : 2K 
 
 49. When they saAV him walk- 
 ing. And they seeinf/ him, in the act 
 of walking on the water. It is imjilied 
 that tills was when the disciples first 
 saw him, and immediately after. But 
 they did not know him, but supposed 
 it had been or was a spirit, a ifliost 
 cir specter : an apjiarition, indicating ap- 
 proaching evil ; and they cried out; 
 uttered loud cries, for fear. Matt. 
 14 : 26 ; Joliii : 19. Their superstitious 
 feelings were aroused, and they :^ave 
 vent to their fear in indistinct utter- 
 ances aud incoherent exclamations, 
 
128 
 
 MARK VI. 
 
 A.D. 29. 
 
 50 been a spirit, and cried out : for tliey all saw him, 
 and were troubled. And immediately he talked 
 with them, and saith unto them, " Be of good cheer : 
 
 51 it is I; be not afraid. And he went up unto them 
 into the ship ; and the wind ceased : and they were 
 sore amazed in themselves beyond measure, and 
 
 52 wondered. For* they considered not the miracle of 
 the loaves ; for their > heart was hardened. 
 
 'K 43. 2; 
 20. 19. 21. 
 
 John 
 
 ' ch. 8. 17, 18. 
 Jch. 3. 5; 16. 14. 
 
 50. For they all saw him. They 
 could not be deceived ; if only one 
 had seen him it might have been re- 
 garded as the effect of the imagination ; 
 but all see the same object. It is also 
 rather implied that they recognized the 
 general form and appearance of Jesus ; 
 but as they had left him behind, and 
 regarding it impossible for a human 
 being to walk on the water, they 
 thought they saw a specter. And 
 were troubled. Agitated and greatly 
 disturbed, especially with fear at the 
 sight. Immediately he talked with 
 them. He uo longer continues to 
 pass by them, ver. 48. They are sutli- 
 eieutly tried, and immediately upon 
 their manifesting their terror by crying 
 aloud, Jesus talked with them. The 
 familiar and tender tones of his voice 
 indicate who he is, and tend at once to 
 allay their fears. His words, too, were 
 adapted to dispel their suiierstitious 
 alarm. Be of good cheer. Take 
 courage. It is I, or J am he, whom you 
 know as your Lord and Teaciier. Be 
 not afreiidf fear not any danger, since 
 lam here. At this point Matthew re- 
 lates the incident of Peter's vain desire 
 and attempt to imitate his Master in 
 walking on the water. Why Mark and 
 John should have omitted it, is uncer- 
 tain, and cannot in this world be 
 known. But this is certain, that only 
 one evangelist under the direction of 
 inspiration recordetl it. 
 
 51. Immediately after saving the 
 sinking Peter, who obtained permission 
 to come to him (Matt. 14 : 28-31), Jesus 
 went up to them into the ship. And 
 the wind ceased from blowing, 
 abated. A miracle similar to that re- 
 corded in ch. 4 : 39. Their very great 
 astonishment is strongly expressed. 
 Sore, exceedingly amazed in them- 
 selves beyond measure, or ve/ie- 
 mently. This gives us a glimpse at 
 their internal amazement. And Avon- 
 dered. A glimpse at their external 
 
 astonishment, which found expression 
 in exclamations. But many ancient 
 documents omit, and wondered ; as does 
 also the Improved version. " They 
 were astonished when they found it was 
 Christ, and not a spirit ; and they were 
 more amazed at his walking on the sea ; 
 and they marvelled still more abun- 
 dantly when they observed that the wind 
 ceased upon his coming into the ship ; 
 their amazement was beyond expres- 
 sion, and therefore aheap of words are 
 made use of to signify it by." — Joun 
 Gill. 
 
 b'Z. The reason of tiicir undue aston- 
 ishment is given. For they consid- 
 ered, etc. ; coiimlcred not on, the loaves, 
 understood and comprehended not, so 
 as to infer that bewlio had exercised such 
 power over the loaves could exercise 
 a similar power over the sea. They did 
 not perceive nor consider that all the 
 elements of nature were under his con- 
 trol, those of water as well as those of 
 bread. The reason of this want of 
 comprehension is given, for their 
 heart was hardened, dull, sluggish, 
 insensible, so as not to recognize 
 sufficicnti}' his divine power and 
 nature, and draw just inferences from 
 what tiiey had previously witnessed. 
 The obtuseness of the disciples to us 
 seems amazing ; but it may be ex- 
 plained : (1.) Their false Jewish eoa- 
 ceptions of the Messiah, in which they 
 had been trained from childhood. (2.) 
 Their comparatively unlettered condi- 
 tion ; their minds untrained and unfit- 
 ted for the higher spiritual conceptions 
 of Christ and his kingdom. (3. ) Not 
 being illuminated bv the Holy Spirit, 
 Luke 24 : 4.5, 49 ; John 20 : 22. It ap- 
 pears to have been in the divine plan 
 that they should not fully api)rehend 
 Christ and his kingdom till after his 
 resurrection. Thus the great truths of 
 redemption appeared the more glo- 
 rious, and the gift of the Spirit tlie 
 more valuable. 
 
A.D. 29. 
 
 MARK VI. 
 
 129 
 
 Mt. 
 Lk. 
 
 14. 
 6.19. 
 
 »1-^; 
 
 53 * And Avhen tlicy had passed over, they came into 
 the land of Gcnnesaret, and drew to tlic shore. 
 
 54 And when they were come out of the ship, straight- 
 
 55 way they knew him, and ran through that whole 
 region round ahout, and began to carry about in 
 beds those that were sick, where they heard he was. 
 
 56 And whithersoever he entered, into villages, or 
 cities, or country, they laid the sick in the streets, 
 and besought him that ' they might touch if it were • ch. 5. 27, 28 ; Mt. 
 
 but the border of his garment : 
 touched him were made whole. 
 
 and as many as ^' ^ • ^^- ^^- ^^• 
 
 .53. When they had passed over; 
 
 the lake, from east to west. Thus tht-y 
 came "to the other side," ver. 45. 
 Came into (to) the laud of Gen- 
 nesarett A small district of country 
 or plain on the western shore of the 
 sea, about four miles long and two and 
 a half broad, extending southward 
 from Khan Minyeh, one of the sup- 
 posed sites of Capei"naum. See on ch. 
 1 : 21. Its modern name is f/-Ghuweir, 
 or the " Little Ghor." Josepl)US graphi- 
 cally describes the wonderful beauty 
 and fertility of this plain. Professor 
 Stanley glowingly says : " The richness 
 of the soil displays itself in magniticent 
 corn-fields ; whilst alongthe shore rises 
 a thick jungle of thorn and oleander, 
 abounding in birds of brilliant colors 
 and various forms ; the whole producing 
 an impression such as, to the traveler 
 of modern days, recalls mstantly the 
 valley of the Nile." The line tem- 
 perature arises from the fact that the 
 plain is almost on a level with the sea, 
 and is therefore more than six hundred 
 feet below the ocean. See on ch. 1 : 16. 
 Gennesaret is probably a corruption of 
 Chinnereth, the name of a fenced city 
 and small district west of the sea, Josh. 
 19 : 35. Some suppose it to have been 
 the ancient name of Tiberias. From it 
 the lake derived one of its names. 
 
 And drew to the shore. Rather, 
 Vame to anchor, anchored there. They 
 were soon at the end of their voyage 
 after the wind ceased. "And imme- 
 diately," says John (6 : 21), " they were 
 at the land whither they Avere going," 
 which would seem to indicate that 
 though they may not liave anchored 
 either at Betiisaida (ver. 45) or Caper- 
 naum (John 6 : 17), yet these places 
 were not very far out of their way. 
 
 &i. It would seem from the descrip- 
 tiou thatfullgws that Jesus and his dis- 
 
 ciples landed at a somewhat retired 
 spot. No name is given the place ; the 
 people of the region around bring their 
 sick to Jesus (compare Matt. 14 : 35) ; 
 villages and towns are mentioned 
 through which he passed. When 
 they were come out. Had landed. 
 Straightway they knew him. 
 Those tiiat saw him, the men of the 
 place (Matt. 14 : 35), inhabiting the 
 plain and living in that vicinity ; they 
 immediately revofpHzed him. Bj' his 
 residence at Cajiernauni, and his public 
 ministry in all the towns and villages of 
 that whole region, he had become gen- 
 erally known. 
 
 It was early in the morning (see John 
 <) : 21 in preceding verse) ; but anchor- 
 ing the vessel and embarking would 
 attract the attention of the inhabitants. 
 
 55. We have a vivid description in 
 this verse of the excitement among the 
 people of that rural distiict. Round 
 ahout should be omitted, according to 
 the higlicst critical authorities. They 
 ran through that whole region, 
 spreading the news all over the plain 
 (Matt. 14 : 35), and without delay began 
 to carry about, some one way and 
 some another, and some missing him 
 and following after, in beds, on .-mall 
 light ('o?«7ifs (see on ch. 2:4), those 
 that were sick to the places where 
 they heard he was. It is implied 
 that Jesus jiar-sed through that region 
 with but little delay, and that the peo- 
 ple directed their course in the direc- 
 tion where he was reported to be. 
 They would therefore carry about their 
 sick, this way or that, according to 
 every fresh report ; and doubtless, occa- 
 sionally missing him from wrong infor- 
 mation, would follow him from one 
 place to another. 
 
 5t). Whithersoever. Wherever he 
 went, the same intense desire for beinj 
 
130 
 
 MARK VI. 
 
 A.D. 39. 
 
 healed was manifested immediately 
 upon his coming. Country ; the fields 
 outside of cities and villaiics, amono- 
 the farms, ver. ;-56. In the streets. 
 Rather, in the market-places. Places of 
 ])ubUc resort. Any tlioroughfare, open 
 place or public square where people 
 met together for business or conversa- 
 tion. In cities tlicy were o;enerally just 
 inside the gates. Their intense earnest- 
 ness is seen not only in laying their 
 sick in the marlvct-places, but also in 
 that they besons;ht him tliat the sick 
 nilglit toucli if it were but the border 
 or J'ringe of his garment. The fringe 
 was commanded to be worn as a badge 
 of an Israelite, Num. 15 : 38. This 
 gives a vivid view of the faitli of the 
 l)eople in Christ's power to heal. There 
 was doubtless some superstition in tlie 
 people, but faith can exist even witli 
 superstition. Their ioneh gave a prac- 
 tical manifestation of tlieir faith, and 
 at tlie same time kept before them tlie 
 fact that Jesus was tlie author of the 
 healing. The effect was more exten- 
 sive and impressive by keeping avisiljle 
 connection between tlie healer and the 
 healed. None touched him in vain. 
 All who did so were made Avhole, 
 restored to healtti. We get a glimpse 
 liere of the many miracles performed 
 by Jesus during liis public ministry, cb. 
 1 : o2-o4. One of the cities was Ca- 
 pernaum, where those wlio liad been 
 fed the day before, souglit and found 
 Jesus ; and he delivered them a dis- 
 course on the bread of heaven, John 
 6 : 23-71. 
 
 Remarks. 
 
 1. Learn from Jesus to faithfully 
 discharge the religious duties you owe 
 to your friends and Ivindred, ver. 1 ; ch. 
 5 :'19; Lulce 4 : 16; 24 : 47. 
 
 2. Make repeated efforts to save even 
 tlie most violent opposers of the gos- 
 pel, ver. 2 ; Luke 4 : 28, 29 ; 13 : 34 ; 
 Rom. 5 : 6. 
 
 3. Many hear the gospel only to ad- 
 mire or wonder, excuse themselves or 
 lind fault, and thus perish, ver. 2 ; Luke 
 4 : 23 ; Acts 13 : 41 ; Heb. 4 : 2. 
 
 4. Jesus honored honest labor by en- 
 gaging in it himself, ver. 3; Luke 2 : 51 ; 
 Acts IS : 3. 
 
 5. We sliould not judge others by 
 their outward condition, circumstances 
 and relations, but by what tliey really 
 
 show themselves to be, vers. 2, 3 ; 1 
 Sam. 16 : 7 ; Matt. 7 : 20 ; James 1 : 1-1. 
 
 6. Great religious i)riviieges are very 
 generally undervalued. So great is 
 human depravity that even familiarity 
 with tliem too often breeds contempt, 
 vers. 2-4 ; John 12 : 37, 38 ; Rom. 10 : 21. 
 
 7. Many would explain the works of 
 Christ and of the Sjiirit and the power 
 of the go.spel Ijy natural causes, and 
 wlien they fail are offended, ver. 3 ; 
 Acts 17 : 32. 
 
 8. Unbelief is a terrible sin. It robs 
 Jesus of the glory of what he has done, 
 and deprives us of the good he would 
 do, vers. 5, 6 ; cli. 16 : 16 ; Matt. 13 : 58 ; 
 17 : 17-20. 
 
 9. It is often best for Christian la- 
 borers to go forth two by two, ver. 7 ; 
 Luke 10 : 1 ; Eccle. 4 : 9-12 ; Acts 3 ; 
 1 ; 11 : 30 ; 15 : 39, 40. 
 
 10. Christ calls those to preach the 
 gospel who are adapted to tlie work, 
 and qualifies them witli gifts and graces. 
 This, however, does not preclude tlie 
 necessity of mental discipline, ver. 7; 
 1 Tim: 3 : 2 ; 4 : 13 ; 2 Tim. 2 : 24. 
 
 11. Ministers of the gospel should go 
 forth to their work in humble depend- 
 ence, trusting that he for whom they 
 labor will provide from time to time all 
 that may be necessary, vers. 8 : 9 ; 
 
 1 Cor. 9 : 8-11; 3 John 7. 
 
 12. Ministers should not be gossips, 
 but quiet, peaceful, and intent upon 
 their work, ver. 10 ; 1 Tim 3 : 3; 2 Tim. 
 
 2 : 22-25 ; Tit. 1 : 7-10. 
 
 13. The acts as well as the words of 
 God's faithful servants will rise up in 
 judgment against the rejecters of the 
 gospel, ver. 11; Acts 13 : 51. 
 
 14. How terrible the doom of those 
 who will not receive nor hear Christ's 
 messengers ! Ver. 11 ; Matt. 25 : 41, 45. 
 
 15. Repentence is the sinner's first 
 duty, ver. 12 ; ch. 1 : 15 ; Acts 3 : 19. 
 
 16. Ministers should strive to do good 
 both to the bodies and souls of men, 
 vers. 12, 13; Acts 3 : 6, 7. 
 
 17. How great the ]wwer of truth 
 over the conscience! Even the volup- 
 tuous Herod feels it, vers. 14, 16, 20, 
 26 ; Acts 24 : 25 ; 26 : 27, 28. 
 
 18. Men have been ever ready to sup- 
 pose Jesus to be what he is not, ver. 
 15 ; Matt. 16 : 14 ; 1 Cor. 1 : 23 ; Johii 
 2 : 22 ; 4:3. 
 
 19. A guilty conscience is the sinner's 
 tormentor, ver. 16 ; Matt. 27 : 3-5 ; 
 John 8 : 9. 
 
 20. The faithful minister should re- 
 
A.D. 29. 
 
 MARK VI. 
 
 131 
 
 buke sin in high as well as humble 
 I)laccs, vers. 17, 18 ; 1 Kinirs 21 : 20, 
 22; Prov. 28 : 2a; Gal. 2 : 11, 14. 
 
 21. Faithful reprovers must expect 
 tlie hatred of those who still cling to 
 their i<iiis, vers. 17-1'.); 1 Kings 22 • 8 • 
 John 3 : 20 ; 2 Tim. 3 : 12. ' 
 
 22. People may go far in external 
 religion, yet bo slaves to sin, and miss 
 of salvation, vers. 17-20; ch. 10:22- 
 Ps. 10« : 12-14 ; Ezek. 33 : 31, 32. 
 
 23. Woman through grace becomes 
 an angel of mercy, but through sin a 
 tiemou of wrath, vers. 19, ;i4;l Kiuirs 
 19 : 2 ; 21 : 25 ; Ezek. 7 : 20. 
 
 24. The festivities of the world open 
 large and convenient channels to temp- 
 tation and sin, ver. 21 ; Dan. 5:1-5- 
 James 5 : 5, 6 ; 2 Pet. 2 : 12-14. 
 
 25. Worldly amnsements are intoxi- 
 cating. Dancing led llerod to a rash 
 oath, and then to nuu-der, ver. 22; Job 
 21 :11-15. 
 
 26. Rash oaths and promises are sin- 
 ful. No one has a riiiht to make them, 
 ver. 23; Exod. 20:7; Lev. 5:4-6; 
 1 Sam. 14 : 24-28 ; Eccle. 5 : 2. 
 
 27. How great the influence of a mo- 
 ther for good or evil, ver. 23, 24- 
 1 Kings 22 : 52 ; Prov. 31 : 1 ; 2 Tim. 
 1 : 5 ; ^ : 15. 
 
 28. The fear of man leads many into 
 great sorrow and destruction, ver. 26; 
 Prov. 29 : 25. 
 
 29. Sin is degrading, progressive and 
 enslaving. Herod and Herodias were 
 at first unlawfully married ; at length 
 they imbue their hands in innocent 
 blood, vers. 17-29; 2Tini. 3 : 13; James 
 1 : 15. 
 
 30. Notoriety has its dangers. By 
 coming in contact with Herod, Jolih 
 was nni)risoned and put to death, vers. 
 l'J^28; Acts <; : 8-l;> ; 12 : 1-3. 
 
 31. Behold what reward some of 
 God's best servants reccnvc in this 
 world, vers. 27, 28 ; Acts 7 : 59 ; 12 : 2 • 
 ICor. 4 :9-13; 2 Tim. 4 : 6-8. 
 
 32. They who treat witli becoming 
 respect the dead bodies of saints are 
 not forgotten, ver. 29; ch 14-0-9- 
 Acts 8:2. ■ ' 
 
 33. We should daily in our prayers 
 give an accoinit of ouV labors to Jesus 
 ver. 30; Acts 6:4; 2 Cor. 5 : 10. ' 
 
 34. Tlie overworked minister or 
 Christian shoiild seek rest by a cliange 
 of scenes and labors, ver. 31 ; ch. 4 :;i4. 
 
 35. There is no perfect rest in this 
 
 36. We should never under any cir- 
 cumstances withhold our pity from 
 tlie spiritually destitute and ignorant 
 ver. 34 ; Zech. 7:9; Kom. 15 :'^ 3. 
 
 37. Jesus will not permit any to seek 
 him in vain, ver. 34 ; John 6 : 37 - 10 • 
 lljHeb. 13:8. 
 
 38. Jesus is far more compassionate 
 than it is possible for his people to be 
 vers. 35-37 ; Luke 18 : 39-42 ; Ps 108 • 
 11, 13. , i.. iv» . 
 
 39. We can tlic better do good to the 
 souls of many by first doing their 
 bodies good, vers. 37-39 ; Ih-b. 13 : 16. 
 
 40. In straitened cireumstanees, and 
 even in poverty, we should practice 
 Christian benevolence, trusting in 
 Christ, who can make the desert teem 
 with plenty, vers. 37-42 ; 1 Cor l(i - 
 1,^ 2 ; Ps. 78 : 19-22 ; 107 : 33-37 ; Lsa.' 
 
 41. Whatever Jesus directs we should 
 do, confiding in his wi.sdom and power 
 vers. 37, 42, 43 ; ch. 3 : 5 ; .Matt. 6 : 33.' 
 
 42. Christ l)y example commends to 
 us a due regard to order and system, 
 vers. 39, 40 ; 1 Cor. 14 : 33, 40 ; Tit. 1 • 
 5; Acts 6 : 1-4. 
 
 43. Before partaking of food we 
 should give thanks to God and crave 
 his blessing, ver. 41 ; ch. 8 : 6 ; Eph. 
 5 :20; 1 Tim. 4:4,5. 
 
 44. We should be careful and not 
 waste either our temiioral or spiritual 
 bles.sings, ver. 43; ch. 8:8; Matt. 7:6. 
 
 45. The world is a si)iiitual desert; 
 but Christ is the living bread, and suf- 
 ficient for all, vers. 41-44; John 6 : 35. 
 
 46. Christ's way is the riuht and best 
 way, but often contrary to the inclina- 
 tions of his peoi.le, ver. 45; ch. 10- 
 29 ; .Matt. 16 : 24. 
 
 47. Like Jesus, we should be much 
 in prayer, ver. 46 ; Luke 6 : 12 ; 9 : 28 - 
 22:40; Gal. 4 : 12 ; Janus 4 : 2. 
 
 48. Jesus never lo^es >ii,^ht of his 
 people in this sea of strife ; in due time 
 he will come to their relief, ver. 48- 
 1 Cor. 10 : 13 ; Ps. 78 : 19-22 ; Heb. 13 : 
 5, 6. 
 
 49. Jesus tries our faith. That which 
 at first seems threatening with destiue- 
 tion often turns out to be full of mercy, 
 ver. 48-.50; I!ev. 1 : 17, 18; lsa. 43 : 1, 
 2; Ps. 119:07. 
 
 50. Superstition .shows that tliere is 
 something within man that testifies to 
 a world beyond the grave, ver. 49; 
 Luke 24 : 37. 
 
 51. When Chiist comes among hig 
 people and takes possession of the 
 
133 
 
 MARK VII. 
 
 A.D. 29. 
 
 Discourse on eating tcith xinicashed hands. 
 
 VII. THEN *> came together unto him the Pharisees, 
 
 and certain of the scribes, which came from Jerusa- 
 
 2 lem. And wlien they saw some of his disciples eat 
 
 bread with defiled, that is to say, with unwashen, 
 
 ''Mtl5.1;Lk.ll. 
 3i), 40 ; Col. 2. 8, 
 23. 
 
 soul, human passions are stilled and 
 opposition banished, vcr. 51 ; Eph. 3 : 
 4-6. 
 
 53. Trials are needed as well as bless- 
 ings ; the storm as well as the bread, 
 ver. 51, 53 ; Isa. 1 : 3 ; 3 Cor. 13 : 7 ; 
 Heb. 13 : 11. 
 
 53. Beware lest Christ's blessings 
 only harden your hearts, ver. 53 ; ch. 
 16 : 14 ; Ps. 106 : 13 ; Heb. 3 : 7-13 -,4:1. 
 
 54. Get a spiritual acquaintance with 
 Jesus, so as truly to know him, ver. 
 54 ; John 17 : 3 ; Phil. 3 : 10 ; 1 John 
 5 : 13, 20. 
 
 55. Be in earnest to bring all you can 
 to Jesus, in order that you may expe- 
 rience his saving power, ver. 55, 56 ; 
 1 Cor. 9 : 33 ; 1 Tim. 4 : 16. 
 
 56. Personal faith is necessary to sal- 
 vation. As many as touched him were 
 made whole, ver. 56 ; ch. 16 : 16 ; Rom. 
 10 : 10. 
 
 CHAPTER VII. 
 
 At the beginning of this chapter, 
 Mark gives us a fresh glimpse of the 
 organized opposition of the Pharisees 
 against Jesus. Sec on ch. 3. The 
 scribes and Pharisees make his uncere- 
 monious practice of eating with un- 
 washen hands the object of their at- 
 tack. The authoritative reply of Jesus 
 is given, and his instructions on defile- 
 ment to the people and to his own dis- 
 ciples. Jesus then prudently withdraws 
 and visits the Gentile world, and per- 
 forms a miracle upon a Gentile. Re- 
 turning to the eastern side of the Sea 
 of Galilee, he heals a deaf and dumb 
 man in Decapolis, which is related only 
 by this evangelist. 
 
 Between the events of this and the 
 preceding chapter were Christ's dis- 
 course at Capernaum (John 6 : 33-71), 
 and the third Passover of his public 
 ministry (April 17th, A.D. 39), which 
 lie did not attend, John 0:4; 7:1. 
 The incidents here related probably 
 took place between the latter part of 
 April and the first part of June. 
 
 l-2:> On unwashen hands. The 
 
 TRADITION OF THE ELDERS. MORAT> 
 AND PHYSICAL DEFILEMENT. To the 
 
 scribes and Pharisees and to the people ; 
 in private to his disciples, Matt. 15 : 
 1- 20. The account of Mark is in seve- 
 ralrespects the fullest, and very much 
 what we would expect from one writing 
 under the direction of Peter. 
 
 1. Then. Rather, And there. The 
 connection with the preceding chapter 
 is not close. The natural inference 
 is that Jesus was still in Galilee, yet 
 several days and many incidents could 
 have intervened of which we have here 
 no account. He may have been at 
 Capernaum. Pharisees. See on ch. 
 3 : 16. Scribes. See on ch. 1 : 33. 
 They were probably Pharisees. Came 
 together unto him. An understand- 
 ing among themselves and a definite 
 object is here imi^lied. Some suppose 
 that they were a formal deputation, 
 such as once visited John the Baptist, 
 John 1 : 19. This is possibly, though 
 not necessarily, implied. Who came 
 from Jerusalem. They most proba- 
 bly belonged there. Disappointed in 
 not seeing Jesus at the Passover (John 
 6 : 4; 7 : 1), they probably came to 
 Galilee to watch his movements and to 
 consjiire against him. They may have 
 been sent by the Sanhedrim, or, at 
 least, they very probably came with 
 the knowledge and approval of that 
 body. 
 
 3. And^vhen they saw; or. And 
 seeing some of his disciples eat, etc. How 
 closely these scribes and Pharisees 
 watch him ! They inspect the jnlvate 
 acts of his disciples ; they discover 
 some of them eating, very likely a 
 little food to satisfy hunger, and not a 
 formal meal, with(nit any previous wash- 
 ing. "With defiled, literally, with 
 coiiiDioii, ceremonially iniclean. Acts, 
 10:14, 15, 38; 11 : 8. That is. Mark 
 throws in an explanation for his Gentile 
 readers. With uuAvashen hands. 
 Ceremonially impure. There is no re- 
 ference to personal cleanliness. Tlie 
 disciples were probaldy as cleanly in 
 their habits as the Pharisees, but r*- 
 
A.D. 29. 
 
 MARK VII. 
 
 133 
 
 3 hands, they found fault. For the Pharisees, and all 
 the Jews, except they wash their hands oft, eat not. 
 
 R-arded the ceremonial washing of 
 hands already clean unnecessary. As 
 tlic Jews Tised tlieir hands in eating 
 without knives and forks, it was very 
 necessary that they should be clean. 
 The Pharisees transformed the wash- 
 ing of hands into a religious act, and 
 laid down rules for its i)erformance. 
 The discii)les did not follow them in 
 this, but ])robably washed their hands 
 in a common way, whenever necessarj'. 
 They found fault. Tlie word thus 
 translated i-s omitted by the oldest 
 manuscripts. It, however, states an 
 implied fact, and has some manuscript 
 support. 
 
 3. Mark wrote for Gentile readers, 
 and therefore explains still further the 
 tiaditional usages of tlie Jews in re- 
 gard to washing before eating. Mat- 
 thew, who wrote specially for Jews, 
 had no need of doing this. All the 
 Jews. The Pharisees especially, and 
 Indeed the Jews generally, although 
 the Sadducees appear to have l)een less 
 Btriet and rigid. Except they Avash 
 their hands oft. Literally, Except 
 tluij imsh tftrir Jiaiidx with the fist ; that 
 Is, rubbing them with the fist, with the 
 wliole hand, and not merely with the 
 fingers, or, more probably, with the 
 clenched hand or list. "Not merely 
 dipping the lingers or hand in water as 
 a .si'.f/H of ablution, but rubbing the 
 hands togellier as a ball or list, in the 
 usual Oriental manner when water is 
 poured over them, 2 Kings 3 :11." — 
 Dk. Robinson, Lex. There is, doubt- 
 less, some reference to the jieculiar 
 manner of ceremonial washing the 
 hands, which the disciples did not ob- 
 serve. There is also an idea of care- 
 fulness and thoroughness connected 
 with the expression, and hence the 
 meaning can l)e generally and popu- 
 larly exjiressed, with Alford and 
 others, ''diln/euthj ;^^ or better, with 
 the Bible Union Version, '■'■carefnUij 
 wash their hands. " Wash. The word 
 thus translated corresponds well with 
 our word tmith, and is used with refer- 
 ence to some part of the body, as the 
 face (Matt. 6 : 17), the feet (John lo : 
 5, 6, H, 10, 12, 14), hands. Matt. 15 : 2. 
 It does not point to anj- particular 
 mode of washing. A different word is 
 used in the next verse. 
 
 12 
 
 Eat not. According to the Talmud : 
 " lie who eats bread with unwashen 
 hands is as if he were to commit forni- 
 cation ; and he that despiseth washing 
 of hands sluiU be rooted out of the 
 world." It is recorded to the praise of 
 Kabbi Akiba, being imprisoned, that 
 he preferred to die, using what little 
 water he had in washing his hands, in- 
 stead of drinking it. 
 
 Holding. Adhering to and prac- 
 ticing. Tradition. The oral law 
 whicli the Jews pietended was handed 
 down from Moses, through Joshua, the 
 judges, and the prophets. At the time 
 of our Saviour it was not reduced to 
 writing. It was afterward compiled 
 in the Mishna, or second law, by Kabbi 
 Jehudah, a Jew of great wealth and 
 influence, in the latter part of the 
 second centur}'. Two commentaries 
 were added, the Gemara of Jerusalem, 
 completed not later than the nnddle of 
 the fourth century, and the Gemara of 
 Babylon, comjileted aliout A.D. 5(X). 
 These three constitute the Talmud. 
 The Jews attached more importiinee to 
 their traditions than even to their writ- 
 ten law. According to the Talmud: 
 " The words of the scribes are lovelier 
 than the words of the law. . . . The 
 words of the elders are weightier than 
 the words of the prophets." The Phari- 
 sees had charged Jesus with violating 
 the written law (eh. 2 : 24 ; 3 : 1-0) ; 
 now they charge him with violating tlie 
 tradition of the elders, than which in 
 their estimation nothing could be more 
 authoritative and binding. Yet they 
 come not out frankly against him, but 
 against his discii'les, ver. 5. Elders. 
 This term was first applied to men of 
 age, elderly men (Gen. 24 : 2; 50 : 7), 
 and as j)ersons of ripe age and ex- 
 perience would naturally be called to 
 the management of pul)lic affairs (Josh. 
 24 : 31), it afterward became an ollieial 
 title, Exod. 3 : 16 ; 4 : 2',» ; 19 : 7; 24 : 
 1, 9. The office grew out of the patri- 
 archial system. Among the Arabs of 
 the present day the sheikh (theoWmrt«) 
 is tlie highest authority in the tribe. 
 Their authority was great, though un- 
 detiued, Josh. 9:18; 1 Sam. 8 : 4, & 
 They continued during all the political 
 chani;:es of the Jews ; luuler the kings, 
 1 Kings 12 : G ; 20 : 8 ; during the cap- 
 
134 
 
 MARK VII. 
 
 A.D. 29. 
 
 holding the tradition of ^he elders. And tohen they 
 come from the market, except tliey wash, they eat 
 not. And many other tilings there be, which they 
 have received to hold, as the washing of cups, and 
 
 tivity, Jer. 29 : 1 ; Ezek. 21 ; and after 
 the return, Ezra 10 : 8, 14. In the 
 time of Christ a portion of tlic San- 
 hedrim was chosen from amone; the 
 ciders, cli. 8 : 31 ; 11 : 27; 1-1 : 4:5, 53 ; 
 15 : 1. In this verse the term dders 
 applies to the ancients, the fathers of 
 the nation, to whom it was supposed 
 tlie oral law had been given. Compare 
 Matt. 5 : 21 ; Heb. 11 : 2. 
 
 4. From the market. Where the 
 whole body was in i^reat danger of be- 
 ing defiled by coming in contact with 
 all classes, many of whom might be un- 
 clean. Market must not be restricted 
 to a mere place for buying provisions, 
 but denotes a place of general resort for 
 business and conversation. See ou ch. 
 li : 5fi. 
 
 Except they Avash. Rather, Ex- 
 cept they immerse themseltvs, or bathe. 
 The Greek word used is baptiso ; its 
 signification, construction and the con- 
 necting circumstances demand the idea 
 of dipping or immersing themselves, 
 thus taking a bath. See on ch. 1 : 4. 
 The learned Lutheran scholar, Dr. 
 Meyer (Commentary on Mark, 5th 
 edition, p. 95), on this verse says that 
 the word "is not to be understood 
 of the washing of the hands, but of 
 immersion, which the word means 
 throughout in the classics and in the 
 New Testament ; and therefore here, 
 according to the context, 'to take a 
 bath.' So also Luke 11 : 38." The same 
 is expressed by DeWette, Fritzsche, 
 Winer, Sophocles, and others. Some 
 supi)ose Mark here to refer to washing 
 by immersion those things which had 
 been purchased and brought from 
 mai'ket. But the view just stated is the 
 most natural and better suits the con- 
 uection and circumstances. Dr. Co- 
 nant, in his exhaustive treatise on the 
 Meaning and Use of Baptizein (sect. iv. 
 4), says: " In Mark 7 : 3, 4, it is said 
 that the Pharisees ' eat not' (J. e. never 
 eat) ' except tlK.'y wash their hands,' 
 these being always liable to cei'cmonial 
 defilement ; and that when they come 
 from a public place, as the market 
 (the whole body having been exposed), 
 ' except they immerse (baptize) them- 
 selves, they eat uot.' lu the former 
 
 case the writer uses the appropriate 
 word {nijitein) for washing any i)ortiou 
 of the body ; as the fare (Matt, (i : 17), 
 the haneh (Matt. 15 : 2), the feet (John 
 13 : 5). In the latter he uses, in dis- 
 tinction from it, the word baptizein, 
 which by constant usage expressed an 
 entire submersion of the object spoken 
 of. As there is no limitation ('they im- 
 merse themselves'), the whole body of 
 course is meant." 
 
 The usages of the Jews were in har- 
 mony witli the meaning of this passage. 
 " For ' if the Pharisees touched but the 
 garments of the common people, they 
 were defiled, . . . and needed im- 
 mersion ; ' and were obliged to it. 
 Hence when they walked the streets, 
 they walked ou the sides of the way, 
 that they might not be defiled by touch- 
 ing the common people. " {Maimonicles, 
 Misn. Chagiga, 2, 7 ; Ililch. Abot Tu- 
 maot, 1:5, 8). — Du. Joun Gill. 
 
 The means of bathing and the sup- 
 ply of water in tanks (reservoirs) within 
 and around Jerusalem were abundant. 
 Synagogues at the present day in Jeru- 
 salem and other parts of the East are 
 furnished with large bathing-rooms. 
 Compare John 13:10, "He that is 
 washed," or bat lied, " needeth not save 
 to wash his feet," refening, doubtless, 
 to bathUifi, especially before partaking 
 of the Passover-meal. 
 
 I^lark adds that there Avere many 
 other like usages which the Pluiii>ees 
 had received by tradition to hold, 
 to adhere to and i)ractice. Washing:. 
 Literally, imuiersion. Compare Lev. 
 11 : 32. The word in the Greek is the 
 plural baplismoiis, a uouu derived from 
 the verb brqjtizo, and found only three 
 times in the New Testament outside of 
 this verse, ver. 8; Heb. 6:3; 9 : 10. 
 The kindred noun bapiisina is the one 
 generally applied to the rite of baptism. 
 Cups. Driniving-vessels. Pots. Con- 
 taining about a pint. The Greek word 
 used is derived from the Latin sextariiis, 
 denoting a sixth part of some larger 
 measure. Here is another indication 
 that Mark wrote for Roman or Gentile 
 readers. Brazen vessels. Of cop. 
 per or brass, probably small household 
 vessels somewhat larger than the cups 
 
A.D. 29. 
 
 MARK VII. 
 
 135 
 
 pots, brazen vessels, and of tables. "^ Then the 
 Pharisees and scribes asked him, Wliy walk not thy 
 disciples according to "^ tlie tradition of the elders, 
 but ""eat bread with unwashen liands ? 
 
 He answered and said unto them. Well hath Esaias 
 pro])hesied of you hypocrites, as it is written, •■ ' This 
 people honoureth me with their lijis, but their heart 
 is far from nie. Ilowbeit in vain do they worship 
 me, teaching for doctrines the commandments of 
 
 ' Mt. 15. 2. 
 
 ■i Col. 2. 8. 
 
 « Lk. 11. 39, 40. 
 
 f Is. 29. 1.3 ; Mt. 15. 
 8; ISam. 12 21; 
 Mai. 3. 14 ; Tit. 
 3. 9 ; James 1. 26. 
 
 and pots just mentioned. The desig- 
 nation brazen rather implies tluit the 
 C'Ui)S and pots were of wood, eartlicn, 
 or of some other metal. In special 
 cases of uncleanncss earthen vessels 
 ■were broken to pieces, Lev. 15 : 12. 
 Tables. Couches, or table beds, on 
 M hieh persons reclined at meat. Often 
 they were raised sofas, hut ordinarily 
 they may have Ijeen but little more than 
 cushions or rugs, Matt. 9:6; Acts 5 : 
 l.'j. The word is omitted here by some 
 of the most ancient manuscripts ; but 
 the evidence for regarding it the true 
 reading preponderates. These couches 
 might be defiled by the leprous, the 
 dead, or others considered unclean, 
 Lev. 15 : 4. It has been thought by 
 some that these couches could not 
 have been immersed. But such was 
 the practice according to ancient 
 Jewish rules ; although, in large arti- 
 cles, a cleansing, part by part, was 
 allowed, provided the whole was thus 
 iiltimately covered with water. "These 
 were to be washed Avhen they had re- 
 ceived any defilement, and that by im- 
 mersion. Their canon runs thus : 'A 
 bed that is wholly detiled, if he di])s it, 
 part by part, it is pure.' Again, ' If he 
 dips the bed in it (the pool of water), 
 although its feet are pliuigcd into the 
 thick clay (at the bottom of the pool), 
 itisclcau. ' {Mahnonuks, Hilch. Celim. 
 26, 14; Misn. Mikvaot, 7. 7)."— Dk. 
 John Gill. 
 
 5. Having explained the traditional 
 usages of the Jews regarding cleansing 
 to his Gentile readers, Mark continues 
 the narrative from ver. 2. Then. Sim- 
 ply, And the Pharisees, etc., according 
 to the highest critical authorities. 
 Asked him. They interrogate, qnes- 
 tion him as if with authority, as censors 
 of his conduct. Why walk not thy 
 disciples, etc. ? They come not out 
 frankly against Jesus, but cowardly 
 attack his disciples. The authority of 
 
 their traditions they take for granted. 
 To live not according to what they I'c- 
 garded their most sacred rule was to 
 "transgress" it, Matt. 15 : 2. With 
 unAvashen hands. According to the 
 highest critical authorities, rvith common 
 or defiled hands. See on ver. 2. 
 
 6. Jesus at once applies a prediction 
 of Isaiah to them. It is a typical pro- 
 phecy, including both those of the 
 prophet's day and those in our Savior's 
 day. The former were the type of the 
 latter, in Avhom both the prediction 
 and type centered. Well. Rightly, 
 aptly. IDsaias, the Greek form of 
 Isaiah. Hath Esaias prophesied. 
 Rather, Bid Isaiah 'propJiesy long ago. 
 Of you, etc. Concerning yoa, showing 
 that the prediction ultimately pointed 
 especially to them. Hypocrites. This 
 is the first time he addressed them 
 openly as hypocrites, or dissemblers, 
 wliose outward professions did not 
 truly indicate their thoughts and feel- 
 ings. What follows in this verse is a 
 good definition of hypocrites. As it is 
 Avritten, or, literallj-, has been written, 
 once written and still on record ; a 
 common fornuda of citing an authori- 
 tative divine revelation. Jesus quotes 
 it and appeals to it as a part of the 
 Holv Scriptures ; compare ch. 1:2; 
 9 : 13 ; 14 : 21, 27 ; Matt. 4 : 4, 6, 7. 
 The quotation is from Isa. 29 : 13, not 
 according to the exact language, but 
 according to the sense of the Hebrew. 
 It seems to be a free quotation from 
 the Septuagint, (ireek version of the 
 Old Testament. This people hon- 
 oreth me, etc. They honor me with 
 their professions, with their words and 
 outward observances, but their heart 
 is far from me, in their motives, aims 
 and services. 
 
 7. Howbeit. Rather, ^«/. In vain. 
 Empty is all the honor you give me in 
 j'our worship, teaching for doctrines, 
 as doctri7ies or precepts, the command- 
 
136 
 
 MARK VII. 
 
 A.D. 29. 
 
 8 men.' For laying aside the commandment of God, 
 ye hold the tradition of men, as the wasliing of pots 
 and cups. And many other such like things ye do. 
 
 9 And he said unto them. Full well ye reject tlie 
 commandment of God, tliat ye may keep your own e Deu. 5 
 
 10 tradition. For Moses said, s ' Honour thy father 
 and thy mother;' and, '■ 'Whoso curseth father or 
 
 16; Mt 
 15. 4. 
 ^ Le. 20. n ; Pro. 
 20. 20; Ex. 21. 17. 
 
 ments of men. Doctrifes refer to those 
 thint^s taught as binding upon the con- 
 science, as obligatory. Jesus gives the 
 implied meaning of the passage, and 
 authoritatively applies it to the scribes 
 and Pharisees as religious teachers. 
 They acted the extreme part of hypo- 
 crites, in perverting the word of God 
 and adding thereto, and raising mere 
 human precepts to the position, and 
 even above the divine command. 
 
 8. For. Jesus gives the reason for this 
 application of propliecy, and shows that 
 it really applies to them. This veise is 
 not found in Matthew. Laying aside. 
 Leaving, neglecting, disregarding the 
 commandment of God, ye hold the 
 tradition. See on ver. 3. Of men, 
 in contrast to God, whose law you ne- 
 glect and disregard. This charge of 
 their depreciating and disregarding 
 God's command is preparatory to that 
 of their violating and rejecting that 
 command, in the next verse. As the 
 'washing, etc. ; wimemion, etc. See on 
 ver. 4. Some of the oldest manuscripts 
 omit these words to the end of the verse ; 
 and they are omitted by the Revised and 
 the Improved versions. See ver. 13. 
 Many other such like things ye 
 do, some of which have been referred to 
 in vers. 3, 4. The charge is thus made 
 general. " The treatise Celim, or, Of ves- 
 sels, in the Mishua, is full of rules 
 concerning the cleanness and unclean- 
 ness of almost all things in use with 
 men ; and so of what do and what do 
 not stand in need of washing. 
 Their rule is this : ' Vessels made of 
 wood, and of skin, and of bone, if they 
 are ])laiu they are clean, but if they are 
 hollow (or made to hold things) they 
 are liable to pollution.' Which Mai- 
 monides explains thus : ' Vessels of 
 wood, and of skin, and of bone, if hol- 
 low, receive defilement from the words 
 of the law; but if they are plain, as 
 tables, a seat, a skin on which they eat, 
 they don't receive defilement, hut from 
 the words of the scribes.' As this 
 washing of vessels not only concerned 
 
 such as were for private use, but the 
 vessels of the sanctuary ; so it is said, 
 'after a feast, at the close of a good- 
 day or festival, they dip all the vessels 
 in tlie sanctuary, because the common 
 people have touched them at the feast 
 in the time of keeping. Wherefore 
 they say, Touch not the table (the 
 shcw-bread table), when they show it 
 to them that come up to the feast, that 
 it may not be defiled by touching it; 
 and if after- the feast it is found pol- 
 luted, it nui^t l>e dipped; and all the 
 vessels are obliged to immersion, except 
 the golden altar and the altar of 
 brass." — Dk. John Gill. 
 
 9. And he said to them, probably 
 after a brief pause. Matthew brings in 
 this portion first, and the application 
 of the prophecy aftervvaid. The order 
 of Mark 6eems to me the nio-'t natural. 
 Full well. The same word trans- 
 lated ivell in verse 6.. It is used ironi- 
 cally aud disapprovingly here, Well do 
 you do it! Reject. In comparative 
 contempt, making null and void the 
 commandment of God. Ye do thus in 
 order that ye may keep, observe, 
 your own tradition. Emphatic 
 language, and in striking contrast to 
 God's commandment, which they re- 
 jected. Some suppose that Matthew 
 (15 : 3) gives this verse in an interroga- 
 tive form. This is possible ; the sense 
 being given, and not the exact expres- 
 sion. It is better, however, to regard 
 the pointed question in Matthew as 
 distinct from the exclamation of this 
 verse, and as having preceded it. 
 
 10. For. Jesus proceeds to prove 
 his charge against them. He selects a 
 case where their tradition opi)Osed one 
 of the commands of the decalogue, 
 as well as the filial feelings, the con- 
 sciences and the general customs of 
 men. It was a most striking instance 
 of raising human tradition over the 
 word of God. Moses said. God 
 commanded or said through Moses, 
 Matt. 15 : 4. Notice the contrast to 
 Bat ye say of the next verse. The 
 
A.D. 20. 
 
 MARK VII. 
 
 IS* 
 
 11 mother, let him die the death:' but ye say, If a man 
 shall say to his father or mother, It in ' Corbaii, (that 
 is to say, a j^ift,) by whatsoever tiiou mightest be 
 
 13 profited by me; he slmU. fie free ; and ye sutler him 
 no more to do aught for his father or his mother; 
 
 Mt. 15. 5; 2.3. 18. 
 
 quotations are from the fifth eominaiul- 
 nient (Ex. 20 : 12), and the penalty of 
 curshig or revilint;- a parent, Ex. 21 : 17. 
 We have liere the testimony of Jesus, 
 not only to tlie divine orij^iu of tiie 
 decalogue and of the Mosaie law, but 
 also to Moses as an inspired teacher 
 and lawgiver. What Moses fiuid was 
 to be received as tlie cvmniaiulment of 
 God. 
 
 Honor thy father, etc., not only 
 in thouglit, word and deed, but also in 
 providing for them in want and distress, 
 ni poverty or old age. Curseth, etc. 
 Dishonoring a p;M'ent so far as to curse 
 or revile them. In the preceding clause 
 it is "?/(?/ father and t/ii/ mother," thus 
 bringing to every one's mind his per- 
 sonal relation to his own father and 
 mother. In this it is simply " father or 
 mother," the general idea of that sacred 
 relation, which any one by cursing a 
 parent would dishonor and profane. 
 LiCt him die the death. A He- 
 braism in the original ; an intensive 
 expression, let him etid with death, let 
 liim be executed, or more freely, let him 
 nurehj die. The severity of the sen- 
 tence showed the importance of the 
 oonnnand and the greatness of the sin 
 in transgressing it. 
 
 11. But ye say, by j-our tradition 
 and by your practice in opposition to 
 one of the most solenui and authorita- 
 tive commands of God. Corbaii. 
 A Hebrew woid, wliich ^laik translates 
 for his Gentile readers, a gift. It 
 means something brought /n'lir, or de- 
 voted to God, as a gift, offering or sa- 
 crifice. It was applied to all tifferings, 
 whether witii blood or witliout blood, 
 and especially in fiilliUment of a vow. 
 Lev. 1 : 2, 10,"l4 ; 2 : 1, 4 ; 7 : i:^ ; Num. 
 31 : 50. According to the Mosaic law, 
 persons could devote certain tlnngs to 
 God with certain limitations. Lev. 
 27 : 2-33 ; Num. 30 : 2-15 ; Dent. 23 : 21, 
 22; Jud. 13 : 7. To these regulations 
 were added those of tradition. And 
 so far was it carried tliat even tlie pro- 
 nouncing the woi'd " corban " over 
 one's i)roperty absolved him from the 
 obligation of caring for his parents. 
 And even if this was done in the ex- 
 
 citement of anger, it was held to be 
 binding. " That such things were per- 
 mitted and applauded may be proved 
 by certain dicta of tlie Talmud, and 
 especially by a fanu)us dispute between 
 Kabbi Eliezerand his brethren, in which 
 the veiy act here described was vindi- 
 cated by the latter." — J. A. Alex- 
 
 ANUEK. 
 
 By whatsoever thou mightest 
 be profited by me. Whatever sup- 
 l)ort or advantage thou mightest derive 
 from me, is corban, or let it be corban, 
 devoted to religious purposes. Similar 
 forms of this kind of vow are given in 
 the Talmud. Tlie worst feature in tliis 
 case was that he was still allowed to 
 use it for his own advantage, though 
 not to the advantage of his parents. 
 If, repenting his rashness, he sliould 
 assist them, he was regarded as a pcr- 
 jvuer, and tlie user of money devoted 
 to God, and tlie sacred treasuiy of the 
 temple could reclaim it. The natural 
 result of this rule was, tiierefore, both a 
 dishonoring and also a practical curs- 
 ing of parents. Thus the crime in- 
 curred tlu'ough their tradition corre- 
 sponded to the two injunctions of the 
 law quoted in the preceding verse. 
 "The woids, therefore, be it corban or 
 devoted, involve an imprecation against 
 himself if he shall ever bestow any- 
 tliing to relieve the necessities of his 
 jiarents ; as if he should say to them, 
 ' May I incur all the infamy of sacri- 
 lege and jierjury, if ever ye get a far- 
 thing from me ; ' than which we can 
 hardiy conceive anything spoken by a 
 son to his parents more contemptuous, 
 nn)re mniatural, more liarbarous, and 
 consequently more justly termed oppro- 
 brious language." — Dk. Geouue Camp- 
 BEi.i,, on this passage. 
 
 He shall be free. This is not in 
 the original. The sentence is unfinisli- 
 ed ; tlie conclusion being left to be in- 
 ferred t)y the hcan'r t)r reader. Tlie 
 tiiought may be supplied thus : Then it 
 is irrirhtiiiiahh/jircd hi/ /lis I'oir, or more 
 simply, //<; (.s bound bij his voir, and so 
 freed fiom liis duty to liir- parents. 
 
 12. And, accordingly, ye suffer 
 him, etc. ; to do as he desires; thai 
 
138 
 
 MARK VII. 
 
 A.D. 29. 
 
 13 making the word of God of none effect through 
 your tradition, which ye liave delivered. And many 
 such like things do ye. 
 
 14 ''And when he lia'd called all the people ^into Mm, * Pro. 8. 5; Mt. 15. 
 he said unto them, Hearken unto me every one of 
 
 15 yon, and understand: there is nothing from without 
 a man, that entering into him can delile him : but 
 
 'the things which come out of him, those are they ' Pro. 4. 23. 
 
 is, no more to do anything for liis pa- 
 rents. But if lie should repent liis 
 rasliness, and sliould desire to assist 
 them, lie must not do it. Tliis accords 
 with the most approved reading of 
 Matt. 1.5:6, he " shall not honor his 
 father and mother." According to 
 Maimonides, if a man should repent of 
 his vow, it might be revoked, or he 
 miglit be released from it, by one of 
 the wise men or doctors. But tliis was 
 done, not because it was against the 
 command of God, but at the man's own 
 request, and for the honor of parents. 
 Yet even in such a case the doctors 
 assumed a power and authority above 
 the command of God. It is, libwever, 
 proljable that this last rule was of later 
 date, and the result of this very attack 
 of Jesus upon their traditions. Such 
 an exposure as tliis should have made 
 them ashamed of so wicked a practice, 
 and may have led to a softening of the 
 requirement. 
 
 i:i 3Iaking ... of none 
 effect. One word in the original, 
 7naki/i(/ void, annulling. Jesus thus re- 
 turns in his argument to the charge 
 made in ver. 8, whicli he had triumj)!!- 
 antly sustained. Which ye have 
 delivered. WJdch ye tnidiiioned, or 
 handed down. The verb in the original 
 coiTesponds to the noun rendered tra- 
 dition. The address is to those wlio 
 came from Jerusalem (ver. 1), identified 
 with the scribes and elders as a class, 
 t,o whom was intrusted the oral law, 
 and who handed it down to their dis- 
 ciples. These persons had received the 
 traditions from their teachers, and 
 were handing them down with autlioi- 
 ity. And many such, etc. See on 
 ver. 8. This one, Jesus reminds them, 
 is only one example of many like in- 
 stances of annulling the word of God 
 by their traditions. 
 
 14. And when he had called all 
 the people. According to the best 
 authorities this should read, And call- 
 
 ing again the people; the crowd, the 
 multitude. This shows that the pre- 
 ceding incident was somewhat of a 
 private nature. Lange regards it as 
 an examination by tlie synagogue, in 
 wliich Christ was separated from the 
 people. This is possible, but not 
 necessarily demanded by the expres- 
 sion. The conversation had been be- 
 tween Jesus and the scribes and Phari- 
 sees from Jerusalem (ver. 1), and pro- 
 bably but few, possibly none, of the 
 multitude liad heard it. The crowd 
 are engaged among themselves while 
 Jesus attends to these scribes ; but 
 now having answered them, he calls the 
 attention of the multitude, and, in tlic 
 hearing of tliese learned doctors, he 
 announces a great fact concerning de- 
 filement. Hearken ... every 
 one; implying that he had something 
 important to coramuuicate, and of 
 deep interest to cdl. And under- 
 stand. Give diligent attention to the 
 meaning of my words. The scribes 
 and Pharisees tell you of an imaginary 
 and traditional defilement, and ye have 
 heard of a ceremonial defilement (Lev. 
 11:8, 26), but hear and understand 
 from whence real defilement comes, 
 and in what it consists. 
 
 1.5. There is nothing: from with- 
 out; food. That entering into 
 him, into his mouth as nourishment, 
 Matt. 15 : 11. Defile him ; make him 
 common, miclean, desecrate him, ver. 
 2. The things that come out 
 of him, out of his mouth and out of 
 his heart (vers. 21-33; Matt. 12 : 8-t), 
 his words and conduct. This language 
 of Jesus might at first sight seem to 
 conflict witii the Mosaic precepts. But 
 things foiliidden by the law could pro- 
 duce only ceiemonial defilement, which 
 he does "not deny. The people, how- 
 ever, were ill danger of supposing that 
 there was something in the food for- 
 bidden as unclean which would defile, 
 not merely ceremonially, but also 
 
A.D. 20. 
 
 MARK VII. 
 
 139 
 
 16 that defile tlic man. "' If any man liave ears to hear, 
 let him hear. 
 
 17 "And when he was entered into the house from 
 the people, his disciples asked liim concerning? 
 
 18 the paral)k'. And he saith unto them. Are ye so 
 without understanding also ? Uo ye not perceive, 
 tliat whatsoever thing from without entereth into 
 
 19 the man, it cannot dctile him ; because it entereth 
 not into his heart, but into the belly, and goeth out 
 
 ' Mt. 15. 15; Jer. 
 5. 4, 5 : John .3. 
 10: 1 Cor. 3. 2; 
 11<-1). 5. 11. 
 
 morally. Jesus is speakinjj^ of real or 
 moral defik'mciit, vers. 21-'~';J. It is not 
 food that really or morally tlelilcs a 
 man ; bat wic-ketliu'ss in the heart, 
 which coiiK'S out in false doctrines and 
 wicked i)raetices. AN'heii the cere- 
 monies of tlie law found their fuUill- 
 ment in the sulferiiiiis and death of 
 Clu-ist, the principle liere laid down 
 was of still more general apiilication, 
 Rom. 14 : 14. 
 
 Itl If any man have ears to 
 hear. This verse is omitted by some 
 of the oldest manuscripts. 
 
 17. Jesus dismisses or withdraws 
 from the nudtitude. AVas entered 
 into the house; possibly the house 
 where lie resided wlien at (.'apcriiaun!. 
 But literally, a house, which may mean 
 simply within ilnurs. The disciples. 
 The twelve, and possibly others who 
 attended his private instinction, Mat- 
 thew (15 : 12-14) at this point relates 
 that the disci])lcs inform Jesus of the 
 offense which the riiarisecs had taken 
 at what he had said to them, and the 
 reply of Jesus to his disciples. This 
 conversation, which is omitted by Mark, 
 luay luivc taken place as he was cntcr- 
 inii' the honse, or just after. Asked 
 Iiim. From Matt. 1.") : l-") we learn 
 that Peter acted as sj)okesman of the 
 diseiiiles. Assmning that Mark wrote 
 under the direction of Peter, we have 
 here, as in several other places in this 
 GosiH'l, a modest sujipi-ession of his 
 own naiTie, eh. H : .^)(). C"oiicernins;> 
 or qf\ the parable ; the saying in 
 ver. 15. This saying was dark and 
 enigmatical to the disciides, ami at the 
 same time figurative. They, therefore, 
 popularly style it a parable, regardinir 
 it as containing or illustrating some 
 truth which they did not fully compre- 
 liend. See on eh. 4 : 2. The question 
 gives us a view of the spiritual dullness 
 of the disciples and of tlieir low attain- 
 ments in spiritual knowledge. 
 
 18. Are ye so, etc. Are also ye, my 
 disciples, who have been so highly 
 favored with my instructions, so, thus 
 I'oid of Hiidfrsta/i'ilin;/ .<' Arc ye so with- 
 out comiirehension ; so lacking in com- 
 mon intelligence as not to perceive the 
 meaning of my remark V This implies 
 that what Jesus had said was perfectly 
 plain and simple. It was a gentle re- 
 buke, and intended to show his dis- 
 ciples their spiritual ignorance. Their 
 dilficulty may have arisen from their 
 inability to reconcile the saying of 
 Jesus with the injunctions of the 
 ^lusaic law in regard to clean and un- 
 clean meats. Jesus now gives them 
 their fii'st lesson on this subject. Peter 
 was afterward tauuht it on a broader 
 scale, when Cornelius sent for him at 
 Jopjia. Acts 10 : 11-1(5. Do ye not 
 perceive that it nuist be so, that 
 nothing from without, which enters 
 into the man, is aide todefile him, to 
 make him morally unclean, or unholy y 
 That the question has reference to 
 moral defilement is evident from the 
 next verse. 
 
 19. The preceding question required 
 an affirmative answer, and implied both 
 that the truth which he had uttered 
 was plain, and also tluit the disciples, 
 upon careful consideration, should have 
 apprehended it. Because. Jesus now 
 gives the reason why food cannot really 
 defile the man, because it does not af- 
 fect his moral, spiritual nature, but 
 onlv bis bodily organs. Heart. The 
 seat of the em'otions and the center of 
 the inner man, the soul, as opposed to 
 the stomach and intestines, the diges- 
 tive oruans of the body. Draught. 
 T}ie jiriri/, drain or sink. Purging 
 all meats. Cleansing all food, im- 
 |)urities being separated and carried off. 
 The process of digestion is a cleansing 
 one. Whatever is impure is sc})arated 
 from the food and carried oti', leaving 
 whatever is nutritious to enter into the 
 
140 
 
 MARK VII. 
 
 A.D. 29. 
 
 20 into the draught, purging all meats ? And he said, 
 That which cometh out of the man, that defiletli the 
 
 21 man. "For from within, out of tlie licart of men, 
 proceed evil thoughts, adulteries, fornications, nuir- 
 
 22 ders, thefts, covetousness, wickedness, deceit, las- 
 civiousness, an evil eye, blasphemy, pride, foolish- 
 
 28 uess: all these evil things come from within, and 
 defile the man. 
 
 24 
 
 The Syro])lienickin womcai. 
 pAND from thence he arose, and went into the 
 
 >Ge. fi. 5; 8. 21; 
 Jer. 17. 9; Mt. 
 15. 19 ; lOor. 3. 
 17; Tit. 1. 15; 
 J title 8. 
 
 pMt. 15. 21, 22; 
 Kom. 3.29- 9.4; 
 Phil. 3. 2; Gi-. 32. 
 10 ; Jol) 40. 4, 5 ; 
 Ps. 145. 19. 
 
 blood and to become part of the body. 
 Til us, physically, food is not really de- 
 filinjj ; much less can it, through the 
 body, defile the soul. 
 
 20. Jesus now states what does delile 
 the man. T/tat tv/iich cometh out, in a 
 moral sense, from the mouth (Matt. 
 15 : 18), and from the heart or soul 
 (vers. 19, 21), such as he mentions in 
 the two following verses. That. Em- 
 l)hatic : That is what dehles the man, 
 not food, which never enters into the 
 soul, but only into the stomach and 
 bowels, whence all iiiij)urities are cast 
 forth. The man, as liaviug a soul or 
 moral nature. 
 
 21. For. The reason- of the state- 
 ment is given. From within; oppo- 
 site of from without (ver. 1.5), and ex- 
 plained by the more delinite expression, 
 out of the heart of men, the seat 
 of mural intention and action, the soul. 
 Proceed. Come forth. The cata- 
 logue of the sins here given is longer 
 than that in Matthew, who mostly fol- 
 lows the order of the second table 
 of the decalogue. There is no dis- 
 crepancy, however, since the longer in- 
 cludes the shorter, and the shorter does 
 not exclude the longer. Jesus may 
 have even given a longer list, from 
 which each, under the guidance of tlie 
 Spirit, may have selected such as best 
 suited the narrative and those for whom 
 he wrote. Evil thoughts. Emjihati- 
 cally so ; not only bad thoughts, but 
 also evil designs. From these, as so 
 many germs in the heart, spring the 
 dark catalogue of sins enumerated in 
 this verse. 
 
 Adulteries. Violations of the mar- 
 riage vow. Notice that this and other 
 sins wliieh follow in the list are in the 
 plural number, suggestive, at least, of 
 the many ways and forms in which they 
 are committed. Fornications. Vio- 
 
 lations of chastity by unmarried per- 
 sons. Both of these are violations of 
 the seventh commandment, Exod. 20 : 
 U; Matt. 5: 28. Murders. This is 
 placed first on Matthew's list, Matt. 
 15 : ly. 
 
 22. Covetousness. Desires to have 
 more ; ymdhiess of gain which leads to 
 fraud. The plural is used in the ori- 
 ginal : covetous thouyhta attd purposc.t, 
 plans of fraud and extortion. Wick- 
 edness. Also in the plural ; nnl dis- 
 positions, wicked counsels. From this 
 point the singular is used, possibly 
 pointing to particular forms of sin con- 
 nected with evil dispositions. Deceit. 
 Fraud ; concealed dishonesty. Las- 
 civiousness. Wantonness, lewdness, 
 unbridled lust. An evil eye. An 
 envious, grudging, malicious glance, 
 which at once reveals the temper within. 
 Compare Matt. 20 : 15 ; Dent. 15 : 9 ; 
 Prov. 23 : (j ; 28 : 22 Blasphemy. Re- 
 viling ; abusive language against God 
 and "man. See on ch. 3 : 28. Pride. 
 Arrogance, self-exaltation. Foolish- 
 ness. Stupid wickedness, senseless- 
 ness, folly. 
 
 23. Jesus sums up what he had said. 
 All these evil, emi)hatically wicked 
 things, such as I have mentioned, 
 come forth fiom within, and defile, 
 render the man, including his higher 
 spiritual nature, the soul, really, that 
 is, moraUij uiichan. 
 
 24-30. Jissus VISITS the NEiciinou- 
 HOOD OF Tyke and Sidon. Tue Ca- 
 NAANITISH WOMAN. Matt. 15 : 21-28. 
 Mark, as usual, goes most into detail, 
 yet omits what Matthew (15 : 23-25) 
 relates concerning the part the dis- 
 cii)les took in the nuitter. It was pro- 
 bablj'iu the monlh of May. 
 
 24. And from thence he arose 
 and went. Or, more literally. From 
 thence, risiny up, lie went aioutj, or dt- 
 
A.D. 29. 
 
 MARK Vir. 
 
 Ill 
 
 20 
 
 borders of Tyre and Sidon; and entered into an 
 houpe, and wovdd luivc no man know it. But lie 
 could not be liid. For a ccrtdiii woman, wliosc 
 young- (biugliter liad an unclean spirit, beard of liim, 
 and came and fell at his feet: (tbe woman was a 
 Greek, a Syro|)henician by nation;) and sbe be- 
 sought him that he would cast forth the devil out 
 
 parted, from the jiUice where he uttered 
 the preceding discourse, one of the 
 cities or villages in tlie region of the 
 ])laiii of Gcnnesarct (eh. 6 : oo-nO), and, 
 (luite likely, Capernaum, vers. 1, 17; 
 John 6 : 5'J. Jesus departs from the 
 region where the Pharisaic part\' was 
 organized (ch. 8 : (>) and inten.sely 
 aroused against him (ch. 8 : 22; 7 : 1, 
 2 ; Matt. 15 : 12), and where Herod 
 Antipas held jurisdiction, l>uke U : !). 
 See on ch. (5 : 82. Into the borders 
 of Tyre and Sidoii. Jesus not only 
 went A», hut hito the borders, the fron- 
 tier nyiou, or, according to Matt. 15 : 
 21, into tlie jjarlx or rif/ion of Tyre and 
 Sidon. The frontier region or bound- 
 ary of Pha?nicia, adjoining (ialilee, is 
 here probably meant. And Sidoii are 
 wanting in some ancient manuscrii>ts. 
 That he afterward passed northward 
 through Sidon is evident from ver. 31, 
 ^^ t/iroiiyh »SV(/o«." This visit to the 
 Gentiles foreshadowed the fact that 
 the gospel was intended for them as 
 well as the Jews. Tijre and Sidim were 
 the two principal cities of Phoenicia, 
 on the coast of the Mediterranean Sea. 
 See on ch. 8 : 8. Tyre was about twenty' 
 nules south of Sidon, and about one 
 hundred miles in a straight line north- 
 west of Jerusalem. Dr. Thomson snp- 
 l)oses that it was Sarepta, about eight 
 miles south of Sidon, where Jesus now 
 was, and where Elijah raised to life the 
 widow's son. Possibly; but the nar- 
 nitive, and especially vei'se 81, seem to 
 imply that he was farther south. 
 
 Jesns here seeks retirement ; he 
 entered into a hou.se, or within 
 doors (ver. 17), and would, d(sir<(l, 
 no one to know it; but he could 
 not, rather, oiid Jic was not able to lie 
 concealed or be hidden. He may have 
 entered the house of one who had pre- 
 viously attended his ministry, or pos- 
 sibly as a traveler or lodger, into a 
 house of a stranger. He used evei'v 
 jjrecautiou so that no one might know 
 who or where he was. But his fame 
 had reached that region, and both lie 
 
 and his disciples were too well known 
 to escape the notice of those iu that 
 region, who had seen him or heard him 
 
 described. 
 
 25. For introduces the i)roof that he 
 could not be hidden, showing the way 
 and means Ijy which he came to be dis- 
 covered. A certain woman. Certain 
 is unnecessary. Young daughter; 
 I'athcr, Little daii(//ilcr, e.\i)ressive of 
 tenderness and aHection, ch. 5 : 23. 
 Had an unclean spirit. Possessed 
 by a demon. See on ch. 1 : 28. Heard 
 of him. Of his miracles, liis arrival 
 and where he was. Came into the 
 house, and fell at his feet, an act 
 denoting reverence and earnest en- 
 treaty. Iler faith in his power is thus 
 at once manifested. His concealment 
 was the first means in its development. 
 Faith led her to him. 
 
 20. Mark now more partieularlj' de- 
 scribes the woman as a (ientile, since 
 he was specially writing for (ientiles. 
 A tireek. This name had come to be 
 used by the Jews in the broad sense 
 of (kn'tiJe, heatliiii, idolator. Yet this 
 woman may have been a descendant 
 of the Greek coh)nists planted in that 
 region after the coiKinesl of Alexander 
 the Great. Syropha'uician, Phce- 
 nician of Syria, in distinction from 
 LiboplKeiiician, Ph(riucian of Libya, in 
 Africa, or Carthaginian. Pha'nicia was 
 at first ai)plied to the narrow plain of 
 Tyre and Sidon, which was about twen- 
 ty-eight nules long, and, on an average, 
 about a mile broad. The name was 
 that given it by the Greeks, and prol)a- 
 bly derived from the Greek word 7X(/;«- 
 tree, with which that iilain may then 
 have al)ounded. The native nanu* was 
 Canaan, meaning luii'land, in distinction 
 from the adjoining highlands of Syria, 
 esi>ecially tho-e east of the Jordan, and 
 tirst inhiiliited by the sons of Canaan, 
 (Jen. 10 : 15-19. " PlHcnicia was after- 
 ward api)lied to a larger district, be- 
 tween tlie Mediterranean Sea and Mount 
 Lebanon, from Mount Carmel, on the 
 south, to a point about one hundred 
 
143 
 
 MARK VII. 
 
 A.D. 29. 
 
 27 of her daughter. But Jesus said unto her, Let the 
 children first be filled : for it is not meet to take the 
 
 28 cliildren's bread, and to cast it unto the dogs. And 
 she answered and said unto him, Yes, Lord : yet the 
 dogs under the table eat of the children's crumbs. 
 
 and twenty miles north. But its limits 
 varied iit diflerent times. This woman 
 was a Syrophoenician by nation, 
 people or birth. Slie was thus a hea- 
 then, and a native of that Phoenicia 
 which belonfi'ed to the Roman province 
 of Syria. Mark tlius describes her in 
 terms familiar to his Gentile readers, 
 while Matthew (15 : 22), writing for 
 Jewish readers, calls her by tlieir com- 
 mon and familiar appellation, "woman 
 of Canaan." 
 
 And she besought him, etc. 
 Jesus was in the house. According to 
 Matthew (15 : 22), she called him in 
 her petition "the Son of David;" thus 
 not only showing some knowledge of 
 the Jewish religion, but also recog- 
 nizing Jesus as the Messiah, cli. 10 : 
 47, 48. But Jesus listens in silence 
 and apparently unmoved, Matt. 15 : 23. 
 He now probaldy goes forth from the 
 house. She follows, crying after him. 
 The disciples, annoyed, beseech him to 
 send her away, granting her request. 
 But Jesus replies that the lost sheep of 
 the house of Israel are tlie direct ob- 
 ject of his personal laboi's. By this 
 time the woman had come near, and 
 again prostrated herself before him, 
 saying, "Lord, help me," Matt. 15: 
 23-25. This interesting jjortion of the 
 narrative Mark omits. It was more 
 specially adapted to Jewish readers. 
 Beaoiujht refers specially to her first 
 entreaty. Her second entreaty was, if 
 possible, more earnest, but contained 
 the same request. The devil. The 
 demon, unclean spirit, ver. 25. 
 
 27. But Jesus said to her. And 
 he said to her, according to the most 
 approved reading of the original. No- 
 tice that Matthew (15 : 2(!), who related 
 the incident Immediately preceding, 
 says, "He answered and saitl ;" but 
 Mark, Avho omits the intervening inci- 
 dent, says, simply, "He said to her." 
 A beautiful agreement in diversity. In 
 these words of Jesus we have his first 
 and only refusal to perform a miracle, 
 in answer to the I'equest of a sincere 
 and earnest suppliant. Yet the refusal 
 was not absolute, but really contained 
 
 and implied some things on which a 
 strong faitli could i-est. Let the chil- 
 dren first be filled. Sutler the chil- 
 dren, the Jews, first to be satisfied. 
 Mark alone mentions these words. The 
 Jews were first to have the gospel and 
 its blessings offered to them. It was 
 not yet time for the Gentiles. The re- 
 quest of the woman was unseasonable. 
 Thei-e was, however, hope for her in 
 the future. 
 
 For it is not meet, it is not good, 
 proper and right, to take the chil- 
 dren's bread, that intended and pro- 
 vided for the children, as the Jews 
 were called, and to cast or throw it to 
 the dogs, as the Gentiles were styled by 
 the Jews. Dogs. Literally, the little 
 do(js, the domestic dogs in the house- 
 hokl, that feed under the table, and 
 not the wild and ferocious dogs which 
 in crowds prowled through tlie streets 
 and about the country, Rev. 22 : 15. 
 The tril)es of Canaan, which remained 
 in the land, were to be servants, the 
 domestic dogs, as it were, of Israel, 
 Josh. 9 : 21 ; 1 Kings 9 : 20-22. In this 
 saying Jesus w(mld further manifest 
 the faith and humility of the woman ; 
 and in the use of this mild and domestic 
 term, he allbi'ds a glimpse of his kind- 
 ness and compassion ; and gives her 
 something to take hold of, if her faith 
 and spiritual perception are sufficient. 
 
 28. The answer of the woman is a 
 wonderful illustration of faith, turning 
 the most untoward circumstances to a 
 good account. Yes, Lord; I admit 
 all that thou hast said ; it is not proper 
 and right to take away the children's 
 bread and cast it to dogs ; I am indeed 
 one, and would huml)iy take my place 
 as one ; give me but of the crumbs, 
 for the little dogs do indeed eat these 
 as they fall from their master's table. 
 Yet. Not a correct translation of the 
 original ; rather for «v«, or for also, 
 introducing the reason for pressing her 
 suit, based on our Savior's own desig- 
 nation of her, /or ercn (he dogx eat ; or, 
 forthe dogxahocdt. Crumbs. Literally, 
 from the crumbs, the little l)its of food, 
 esijecially of bread. Children's. 
 
A.D. 29. 
 
 MARK VII. 
 
 143 
 
 29 And he said unto her, For tins saying go thy way; 
 
 30 the devil is gone out of thy daughter. And when 
 she was come to her house, she found the devil gone 
 out, and her daughter laid upon the bed. 
 
 A deaf and dumb 7nan healed. 
 
 31 <> AND again, departing from the coasts of Tyre "^ Mt. 15. 29. 
 and yidon, he came unto the sea of Galilee, through 
 
 33 the midst of the coasts of Decai^olis. And ■■ they 
 bring unto him one that was deaf, and had an im- 
 
 Mt. 9. 32 ; Lk. 11. 
 14. 
 
 Literally, the little r/iildren's. " T/ie Uttle 
 childreii who often waste the bread. Dif- 
 feriii"; from the c/iildren (ver. 27), which 
 points to the ri(//it to the father's 
 bread." — Bengel. What mingled 
 acuteness and humility is here display- 
 ed ! She would oidy tal<e from the 
 crumbs which fall fiom the little chil- 
 dren, accepting- and cravino- the portion 
 of the dofjs, and that too after all tvere 
 Jilted or satisfied, vcr. 27. 
 
 29. For this saying, which indi- 
 cated her strong- faith, and showed her 
 to be of spiritual Israel. Accordint;; to 
 Matthew (1.5 : 28), Jesus exclaimed,"" "O 
 ■woman! great is thy faith." So also 
 he comnicnded the centurion's faith, 
 Matt. 8 : 10. Both of these bright ex- 
 amples were great in comparison to 
 that of any of the more highly favored 
 Jews ; ami foreshadowed the hearty 
 reception which the gosiiel would ic- 
 ceive from the Gentiles. Go tliy Avay. 
 Go, dt'itart, thy request is granted. 
 The devil is gone out. The demon 
 hits just (jone out. At the very moment 
 that Jesus said, " Be it unto thee as 
 thou w^ilt" (Matt. 15 : 28), the demon 
 left the daughter. 
 
 oO. While Matthew records the in- 
 stant healing of the daughter, Mark 
 grajihically d"cscril)es the return of the 
 mother to her home, where she found 
 her daughter laid upon the bed, 
 a stale of quiet and repose in contrast 
 to her previous rage and restlessness. 
 The language also suggests her bodily 
 exhaustion from the constant excite- 
 ment produced by the possession, and 
 esi)ecially from the last paroxysm, ch. 
 !• : 2(). And the devil gone out. 
 According to the highest critical au- 
 thorities, this clause should be at the 
 end of the vei-se. The order is natural 
 and lifelike. The very tirst evidence 
 of luM- daughter's cure, witnessed by 
 the mother "on her return, is her quiet ] 
 
 resting on the bed, in-stead of raving 
 and rushing wildly hither and thither, 
 as she had been wont to do. Tlie mo- 
 ther at once examines her, hears the 
 statements of the attendants, finds her 
 in a sound mind, and her body under 
 her own, and not under a foreign will ; 
 in other words, that the demon had 
 actually gone out. Thus she found 
 the Savior's declaration verified, and 
 her own strong faith realized. 
 
 31-37. Jesus, passing THKorGn Si- 
 don, RETURNS THROUGH DeCAPOLIS TO 
 
 THE Sea of Galilee. Heals a deaf 
 AND DUMB MAN. Alutt. 15 : 2!)-31. 
 The account of Matthew is a general 
 statement of the journey and miracles 
 l)erformed. This of Mark gives the 
 direction and course of the journey, 
 and with great particularity relates ^ 
 most important miracle. These occur 
 renccs {)robalilv took place the latter 
 part of May, A.'D. 29. 
 
 31. And again departing, etc. 
 According to the highest critical au- 
 thorities, this should read : And again 
 yoiny forth out of the borders of Tyre, he 
 came thronyh Sido)i to the Sea of Galilee, 
 etc. It thus appears that Jesus was 
 within the borders or district of Tyre, 
 for lie went forth Old oi that region ; that 
 he traveled northward through Sidon ; 
 then passed over into Decapolis, on tlie 
 east of the Jordan, very likely crossing 
 Lebanon by the great "road to Ciesarea 
 Philippi; tlius api)roaehing tiie north- 
 eastern shore of the Sea' of Galilee. 
 Through the midst of the coasts of 
 Decapolis ; of the borders oy district of 
 Decapolis, a region of " ten cities " lying 
 east of the Jordan, but not very clearly 
 delined. See on ch. 5 : 20. 
 
 32. Jesus had just returned from his 
 only visit, during his ministiy, to the 
 (ientile wcu-ld. Not far from 'tiie east- 
 ern coast of the Sea of (iaiilee, he sits 
 ui)ou a mountain, or the highlands of 
 
144 
 
 MARK VII. 
 
 A.D. 29. 
 
 pediment in his sjieech ; and they beseech him to 
 
 33 put his hand upon him. And he took him aside 
 from the multitude, and put his fingers into his 
 
 34 ears, and ' he spit, and touched his tongue ; and 
 Hooking up to heaven, "he sighed, and saith unto 
 
 •ch. 8. 23; John 
 
 9.6. 
 « ch. 6. 41 ; Jolin 
 
 11. 41; IT. 1. 
 " ch. S. 12 ; Is. m. 
 
 3; John 11. ;«, 
 
 35,3i;Heb.4.15. 
 
 that region (Matt. 15 : 29), and performs 
 miracles. They; probablj- the people 
 of Decapolis. The demoniac of Gadam, 
 after his healing, h.\d gone through 
 this region proclaiming how great 
 things Jesus iiad done for him (ch. 
 5 : 20) ; and thus his fame was spread 
 abroad. Bring to him one that was 
 deaf. Thev conduct him to Jesus. 
 This miracle is related only by Mark ; 
 and is important as showing a ci\se of 
 one who was merely diseased or de- 
 formed, and not possessed bj- a demon. 
 That dumbness was sometimes occa- 
 sioned bv a demoniacal possession is 
 evident from ch. 9 : 17, 25 ; Matt. 9 : 32 ; 
 12 : 22 ; but that all persons diseased in 
 their organs of speech, or of hearing, 
 were not regarded as thus possessed, is 
 evident from this passage. This person 
 was not only deaf, but had an impedi- 
 ment in his speech ; he could hardly 
 speak, or could speak only with diffi- 
 culty, a stammerer. See on ver. 35. 
 There are two kinds of deaf persons : 
 those from birth, who, having never 
 heard sound, cannot speak ; and those 
 who in some way having lost their 
 hearing, speak more or less imper- 
 fectly. I once knew a man, who, after 
 learning to talk in childhood, became 
 deaf and partially dumb through 
 disease ; he stammered and uttered 
 words with great difficulty. The partial 
 dumbness of this person, on whom 
 Jesus wrought the miracle, arose, not 
 so mucli from his deafness, as from 
 some defect or infirmity in the organs 
 of speech, vers. 3:5, 35. 
 
 The people bi'seech Jesus to pnt his 
 hand upon him, as he had done in 
 many other cases of healing, expecting 
 thereby a perfect cure. Tliey may have 
 thought this act of Jesus necessary to 
 the result which they desired. Possibly, 
 like Naaman, they wished to witness 
 some outward display, 2 Kings 5 : 11. 
 
 38. And he took him aside from 
 the multitnde. From the croud, in 
 the presence of only a few witnesses. 
 Why? Various reasons may be assign- 
 ed. " (1.) The people had "laid down 
 their way of healing ; they needed to be 
 
 taught that they should leave the way 
 to Jesus. (2.) The people may have 
 gathered to witness a great miracle. 
 But Jesus would make no display ; nor 
 satisfy mere curiosity. Matt. 12 : 1.5-21. 
 (3.) He would withdraw from observa- 
 tion ; and produce as little excitement 
 as possible, ch. 6 : 31, 32 ; S : 22, 23. 
 (4.) While he would strengthen their 
 faith, he would not feed their supersti- 
 tion. (5.) For the good of the man 
 himself; that he might have a proper 
 view of Christ's healing power. Jesus 
 showed that he was not limited to any 
 one way of exercising his miraculous 
 power. And put his fingers, or 
 l/incst fiis fiiiijtr.^ into his ears, being 
 diseased organs. Jesus could heal with- 
 out any external acts (ver. 29), but they 
 were doubtless necessary in tliis case to 
 aid the man's faith. Pos-ibly his soul 
 was also being healed, and these exter- 
 nal signs were as speech to him. " He 
 imparted his power "first throtigh the 
 eyes and then through the ears." — 
 Bengel. He spit and touched his 
 tongue, the other diseased organ ; 
 probably spitting on his finger, he 
 touched the diseased tongue. Jesus 
 also used saliva in two other cases : the 
 blind man at Bethsaida (ch. 8 : 23), and 
 the blind man at Jerusalem, John 9 : 6. 
 Why he should use s;iliva can only be 
 conjectured. But surely not because 
 of any healing power in it. This msiy 
 be one way tliat Jesus teaches us that 
 we are not to enter into the reasons of 
 all his actions ; and that when he has 
 appointed any observance, we are hum- 
 bly to submit, though we may not be 
 able to see why it niight not have been 
 diflTerent. 
 
 In these minute delineations we per- 
 ceive Mark's vi^id manner. Sqe ch. 
 5 : 42. 4:5 ; 7 : 30 ; 8 : 24, 25. In these 
 examples we seem to get a glimpse of 
 the cures as they were going on. Com- 
 pare ch. 5 : 8-13. 
 
 34. Looking up, as to his Father, 
 in earnest desire, not for his own sake, 
 but for the sake of the men and others, 
 whose faith he would strengthen, and 
 whose souls he would beuefit, John 
 
A.D. 29. 
 
 MARK Vir. 
 
 145 
 
 85 him, Ephphatha, that is, *be opened. ^And 
 straightway his ears were opened, and the string of 
 his tongue was loosed, and he spake plain. 
 
 36 And ' he charged them that they should tell no 
 man: but the more he charged them, so much the 
 
 37 more a great deal they published it ; and were be- 
 yond measure astonished, saying, He hath done all 
 things well : " he maketh both the deaf to hear, and 
 the dumb to speak. 
 
 » Ge. 1. 3. 
 ^ Ps. 33. 9 ; Is. 35. 
 5. 6 ; Mt. 11. 5. 
 
 • ch. 5. 43. 
 
 Ex. 4. 11. 
 
 11 : 41, 43. To heaven, into the sky, 
 as representing tlie abode of God. He 
 indeed performed miracles in liis own 
 name and by liis omh authoiity ; but he 
 would not liave any regard his power 
 and authority as human ; he would spe- 
 cially re|)re>ent them as divine, and God 
 tlie source of every blessing. The er- 
 roneous and super>tltlous views of the 
 people in the half-heathen district of 
 Dccapolis may have made sucli a lesson 
 both timely and necessary. He sigh- 
 ed, or groaned. A mingled sigh of 
 prayer and compassion. The same 
 word in Greek is used in Rom. 8 : 23 ; 
 2 Cor. 5 : 2, 4, and translated groan. 
 Jesus at one time sighed at the hard- 
 ness and unbelief of the Pharisees (ch. 
 8 : 12), and at anollier groaned when 
 about to raise Lazarus, John 11 : 33, 38. 
 While his looking to heaven would 
 suggest the sisrh as a silent prayer, the 
 condition of the man and of the people 
 were such as to call forth his pity. The 
 expression of his compassion in a sigh 
 lieavenward, would naturally impress 
 all present with the necessity of looking 
 to God for help. Ephphatha. An 
 Aramsean word in the imperative, Isa. 
 35 : 5. We have here the verj- word 
 that Jesus used. It also shows what 
 was the colloquial language of the 
 people, as well as our Savior's own 
 vernacular. This is evidently the mi- 
 nute description of an eye-witness. If 
 Mark did not witness it himself, he 
 seems to have given the very words of 
 Peter, under whose direction he is sup- 
 posed to have written. For liis Gentile 
 readers he immediately translates, be 
 opened. As he had on former occa- 
 sions commanded the elements of na- 
 ture, and demons, so now he commands 
 the organs of the body, that they should 
 be restored to their proper and natural 
 use. 
 
 3.5. Straightway. This is wanting 
 In some of the oldest manuscripts. But 
 
 13 
 
 whether it be regarded as the approved 
 reading or not, the cure was instanta- 
 neous. At the command the ears 
 were opened, everj- obstruction was 
 removed, and a healthy action of the 
 organs enjoyed ; all before the com- 
 mand was preparatory,'. There is no- 
 thing for, but rather everything against, 
 the supposition of some, that the cure 
 was gradual. The string of his 
 tongue was loosed. Rather, the 
 bond ofhvi tongm, etc. The word trans- 
 lated bond may mean any ligament, im- 
 pediment, or hindrance, which pre- 
 vented him from speaking plainly. 
 Some suppose that lie was tongue- 
 tied. There was evidently some defect 
 in his organ of speech. His difhculty 
 in speaking was not a mere result of 
 deafness. He spake plain. He no 
 longer spoke with diflBculty, but in so 
 natural and distinct a manner that he 
 could easily be understood. 
 
 36. He charged them, etc. Those 
 who brought the man to him, and were 
 near him. See on ch. 1 : 44 ; 5 : 4;iJ. 
 Why he thus charged them does not 
 certainly appear, but of this we may be 
 assured, he had good reasons. It was 
 in keeping with tlie privacy of the mira- 
 cle, and with the unostentatiousness of 
 his ministry. It was an impressive way 
 of showing that he did not seek the 
 praise of men. Such admonitions may 
 also have been given for the good of 
 those who should afterward hear or 
 read the account. But the more he 
 charged them. The prohibition 
 seemed only to increase their desire to 
 ])ublish it. They were charmed with 
 his humility and modesty. The ex- 
 ]>ression is a strong one : the more a 
 great deal, rnore abundantly. 
 j 37. Beyond measure. Very mi>er- 
 ' abundantly, .sujMrexce-'ufii-ely. In an extia- 
 ' ordinary degree. The word in Greek is 
 found only here, and is of the nature of 
 I a double superlative. "The effect of 
 
146 
 
 MARK VII. 
 
 A.D. 29. 
 
 this great miracle on tliose who wit- 
 nessed it was so extraordinary that the 
 writ«r has to coin a Greek word to 
 express the Ijoundlessness of their 
 amazement." — Dk. J. A. Alexanuek. 
 He hath done all things well. 
 An excliunation of tlie liighest approval 
 and satisfaction. " Tlie exclamation 
 almost reminds us of the history of 
 the creation, where it is said, all that he 
 had made was very good, Gen. 1 : 31. — 
 Olshausen. " This work was (may be) 
 properly and worthily compared with 
 that first one of creation ; it was the 
 same beneticenee which prompted and 
 the same power that wrought it." — 
 Alfokd. The deaf . . . The 
 dumb, referring specially to this ease, 
 yet possibly including others. Matthew 
 (15 : 30, 31) relates that many miracles 
 were performed, among which were the 
 dumb .speaki/ii/. The one just healed 
 could popularly be called deaf and 
 dumb, his power of utterance being 
 defective and his speaking dithcult, 
 ver. 33. 
 
 A mere survey of this miracle shows 
 how futile the attempt of those \vho 
 would explain miracles by natural 
 causes. — Dr. A. Hovey {Miraclen of 
 Christ, p. 190) has well put it : "Pauliis 
 lays great emphasis on the use of means 
 in the present ease. He supposes that 
 Jesus moistened witli spittle some kind 
 of powders, and applied them to the 
 tongue, if not to the inner part of the 
 ear. But, if medical science, as he 
 professes to believe, was at so low an 
 ebb in Palestine, how did Jesus, who 
 was a mere man, acquire his great 
 skill ? How is it that he never failed 
 to effect a speedy and perfect cure? 
 Where have lived the successors of this 
 matchless physician ? Or did his skill 
 perish with him ? If so, was it earth- 
 born or heaven-born, natural or super- 
 natural?" 
 
 Remarks. 
 
 1. Jerusalem was opposed to Jesus. 
 So have always been the seats of formal 
 and false religions, ver. 1 ; ch. 3 : 32 ; 
 Matt. 2:3; John 5 : 18 ; Gal. 4 : 35. 
 
 2. Fault-tinders can always find 
 enough to do, ver. 2; Acts 6 ; 12-14; 
 24 : 5-9 ; 1 Pet. 3 : 14 ; 3 : 16. 
 
 3. The Pharisees have their suc- 
 cessors at the present day among nomi- 
 nal Christians. " What can we say to 
 tlie gravity and seriousness with which 
 
 men argue on behalf of chasubles, 
 albs, tunieles, piscinas, sedalia, cre- 
 dence-tables, rood-screens, and the like, 
 in the present day ? What can we say 
 to the exaggerated attention paid by 
 many to ceremonies, ornaments, ges- 
 tures and postures, in the worship of 
 God, about which it is enough to saj' 
 that Scripture is totally silent? What is 
 it all but Pharisaism over again ? " — 
 Ryle. Vers. 3-5 ; Gal. 4 : 9-11. 
 
 4. Formality in worship is hypocrisy, 
 ver. ; 2 Tim. 3:5; Ezek. 33 : 31, 32. 
 
 5. No worship can be acceptable to 
 God, in which the heart is not engaged, 
 ver. 6 ; John 4 : 34 ; Isa. 29 : 13. 
 
 6. See that your religion is founded 
 on the word of God, and not on the 
 traditions of men, vers. 7, 8 ; Isa. 8 : 20 ; 
 John 5 : 39 ; Acts 17 : 11 ; Eph. 6 : 17 ; 
 1 Jolin 4:6; 1 Tim. 1 : 4. 
 
 7. Traditions which merely supple- 
 ment the word of God are useless ; 
 those which contradict it are impious, 
 vers. 7-9 ; Col. 3 : 8 ; 1 Pet. 1 : 18, 19. 
 
 8. God alone has a right to add to 
 his word, vers. 10, 11; Dent. 4; 2; 
 
 13 : 33 ; Prov. 30 : 6 ; Rev. 22 : 18, 19. 
 
 9. Christ came not to make void the 
 liiw, but to fultill it, vers. 10-13; Matt. 
 5 : 17; Rom. 3 : 31. 
 
 10. Children may break the fifth 
 coTnmandment by withholding proper 
 and necessary aid from their parents, 
 vers. 10-13 ; Luke 3 : 51 ; Prov. 38 : 24. 
 
 11. It is our duty to hear attentively 
 and understand clearlj' Christ's teach- 
 ings. In order to do this we should 
 seek the guidance of the Soirit, vers. 
 14, 16 ; Prov. 4:5; John 8 : 12 ; 14 : 26 ; 
 
 16 : 13; James 1 : 5. 
 
 12. "In tlie New Testament the 
 making distinctions of meats is classed 
 among the works of the devil." — 
 Lange. Ver. 14 ; 1 Tim. 4 : 1-3. 
 
 13. It is not evil influences, bad com- 
 pany and the like, but the heart, which 
 is the chief source of human defile- 
 ment, vers. 15, 31-33; Gen. 6:5; Ps. 
 14: 1. 
 
 14. Are you seeking of Christ and 
 his Spirit to understand his word ? ver. 
 
 17 ; Matt. 13 : 36 ; Luke 34 : 4.5. 
 
 15. Christians are too often inexcusa- 
 bly dull of spiritual understanding, ver. 
 
 18 ; Luke 34 : 35 ; Ileb. 5 : 12. 
 
 16. Men are depraved by nature ; the 
 heart is the seat of sin, vers. 20-33 ; Ps. 
 
 14 : 1-3 ; Prov. 4 : 33 ; Jer. 17:9. 
 
 17. Many evils lie imbedded in the 
 human heart, needing only circum- 
 
A.D. 29. 
 
 MARK VIII. 
 
 147 
 
 Jesus feeds the four thousand. 
 
 VIII. IN those days '' the multitude being very great, 
 and having notliiug to eat, Jesus called his disciples 
 
 * Mt. 9. 36 ; 15. 32 ; 
 Ch.6.34; Psi. 145. 
 8 ; Is. 60. 3, 4 ; 
 Heb. 2. 17:4. 15: 
 5. 2. 
 
 stances to develop them. Rememl)er 
 that (lod looketh iuto the heart, vers. 
 21, 2-i, ; Gen. 16 : 13 ; 1 Sam. 16 : 7 ; Isa. 
 64 : 6 ; Jer. 20 : 12 ; Matt. 6 : 4. 
 
 18. True purity depends on the state 
 of the heart, vers. 20-23 ; Jer. 4 : 14 ; 
 Koin. 14 : 19 ; 1 Cor. 8 : 8. 
 
 19. Labor and pray for the salvation 
 of children. Notliini^ but a radical 
 chanfi:e of heart will suffice, vers. 21, 
 22 ; John 3 : .5-7. 
 
 20. God often has a people where we 
 little expect it, ver. 24 ; Matt. 8 : 11 ; 
 John 10 : 16. 
 
 21. lu the Syrophoenician woman we 
 have an example of persevering- and 
 importunate prayer, vers. 24-29 ; Gen. 
 32 : 24-28 ; Matt. 26 : 39, 42, 44 ; Luke 
 18 : 3-8. 
 
 22. In going to Jesus for others we 
 should make their cases, as it were, our 
 own, ver. 26; Matt. 15 :25; Ex. 32 : 31, 
 32 ; Rom. 9 : 1-3. 
 
 23. Those whom Clirist intends to 
 honor the most he often tries the most, 
 vers. 27, 28 ; Heb. 11 cli. ; 1 Pet. 1 : 7. 
 
 24. Under all circumstances we 
 should exercise a submissive and un- 
 wavering- faith in Christ, ver. 28 ; Heb. 
 10 : 23 ; James 1 : 6 ; 1 Pet. 1 : 9. 
 
 25. We should come to God just as 
 we are, poor sinners, vei-. 28 ; Luke 
 15 : 18, 19 ; 18 : 13, 14 ; James 4 : 10. 
 
 26. Parents sliould feel a deep anxiety 
 for tiieir children, that they may be 
 delivered from the power of Satan, ver. 
 26; Gen. 17: 18. 
 
 27. Most speak and hear; but how 
 many are spiritually deaf and dumb ! 
 ver. '32 ; Ps. 58 : 3-5. 
 
 28. Many Christians, afflicted with 
 spiritual impediment of speech, only 
 stammer. Let them take their cases to 
 Jesus, ver. 32 ; Isa. 32 : 4. 
 
 29. We should bring our friends to 
 Jesus, ver. 32 ; Isa. 35 : 5 ; John 1 : 42, 
 45,46; 6: 37. 
 
 30. Christ and his Spirit is not con- 
 fined to any one way or instrumentality 
 in regeneration, vers. 33, 34 ; John 
 3:8. 
 
 31. Jesus alone makes the deaf to 
 hear and the dumb to speak, ver. 35 ; 
 Isa. 35 : 5, 6. 
 
 33. Christ's acts were significant ; 
 
 but superstition often perverts their 
 meaning. Tlius in Romish baptism, 
 the priest touches the ears, moistens 
 the tongue with saliva, and lays salt in 
 the mouth, ver. 33 ; ver. 7. 
 
 33. Christ has set us an example of 
 modesty, ver. 36 ; Matt. 6:2; John 
 8 : .50. 
 
 34. Christ has done all things well in 
 his atoning and redeeming work, ver. 
 37; Heb. 7 : 26-28. 
 
 35. Be not merely astonished at the 
 works of Christ ; butsavingly benefited. 
 Seek his approval, " Well done," ver. 
 37 ; Matt. 25 : 21 ; Heb. 12 : 1, 3. 
 
 CHAPTER VIII. 
 
 Mark continues his narrative of 
 Jesus in Decapolis, by relating the 
 second miraculous feeding of the mul- 
 titude. Passing over to the western 
 side of the lake, Jesus suffers further 
 opposition from the Pliarisees ; return- 
 ing to the eastern side, lie warns the 
 di?ciples against the doctrines of the 
 Pharisees and of Herod. At Bethsaida 
 Jesus performs a remarkable miracle on 
 a blind man. From thence he goes 
 into the vicinity of Caesarea Piiilippi, 
 and there draws forth from Peter in 
 behalf of the twelve the confession 
 tliat Jesus is tlie Christ. Jesus reveals 
 more clearly than before tlie doctrine 
 of his suffering, death and resurrec- 
 tion ; rebukes Peter for resisting it ; 
 and teaches the duty and necessity of 
 self-denial. It was now jjrobably sum- 
 mer, A.D. 29. By spending his time 
 mostly in the mountainous regions of 
 the nortli, he not only evaded the oppo- 
 sition of tlie Pharisees, but also enjoy- 
 ed a cooler and fresher air. 
 
 1-9. Feeding the four thousand. 
 Matt. 15 : 32-39. The accounts of the 
 two evangelists are very similar. But 
 Mark is the more vivid and enters some- 
 what more into detail. It was now 
 quite likely early in June, possiblj' 
 when the people were going to the feast 
 of Pentecost, or returning. The site of 
 the miracle is not clearly defined. Dr. 
 Ellicott suggests that it was situated 
 about the middle of the eastern coast, 
 
148 
 
 MARK VIII. 
 
 A.D. 29. 
 
 2 unto Mm, and saith unto them, I have compassion 
 on the multitude, because they have now been with 
 
 3 me three days, and have nothing to eat : and if I 
 send them away fasting to their own houses, they will 
 faint by the way : for divers of them came from far. 
 
 4 And his disciples answered him, From whence can 
 a man satisfy these men with bread here in the wil- 
 
 ou the high ground in the neighbor- 
 hood of the ravine opposite to Mag- 
 dala, which is now called Wady Semak, 
 ver. 10 ; Matt. 15 : 29, 33. 
 
 1. In those days. A very inde- 
 finite expression of time. Compare ch. 
 1 : 9. From the connection it appears 
 tiiat it was while he was still in Deca- 
 polis, and not long after the healing of 
 the deaf and dumb man, ch. 7 : 36, 37. 
 The multitude beiii^ very grreat ; 
 or, according to some of the most an- 
 cient manusci'ipts, TJwe being again a 
 great multitude, similar to that 'which 
 had so frequentiy attended him in Gali- 
 lee, and especially the one he had fed 
 about two months before in that region, 
 not far distant on the north-eakern 
 shore of the lake. Tlie fame of his 
 great miracles had probably l)rought 
 the multitude together. It is also pos- 
 sible that many of them were going or 
 returning from the feast of Pentecost, 
 which beiian, A.D. 29, about Juno 6th. 
 His disciples. Probably the twelve. 
 
 2. I have compassion. I am 
 moved with pity for the multitude ; so 
 moved in mind as also to produce physi- 
 cal emotion, ch. 6 : 34. The case was 
 more urgent than on the former occa- 
 sion, because they have now been 
 Avith me three days, or rather, be- 
 cause they routiime with me now three 
 clays, according to Jewish reckoning, 
 parts of three days ; the third day was 
 now passing. Have nothing to eat. 
 If they biought any, it was all con- 
 sumed ; and tliey were in a wilderness 
 (ver. 4), where no food could be obtain- 
 ed. Compare vers. 1 and 4. 
 
 3. And if I send them away, 
 dismiss them, as a congregation which he 
 had instructed and healed. To their 
 own houses, or homes. It appears that 
 they were fastinsr, eating nothing that 
 day ; but whether it was the third day 
 of fasting is uncertain. Quite probably 
 some had gone longer witliout food 
 than others. Faint by the way. 
 Become exhausted and entirely wearied 
 put for want of food and by fatigue ou 
 
 their way home. For divers of them 
 came from far. Accoi-ding to the 
 highest critical authorities, And sotne 
 of them have come, or arc, front far. 
 These are not the comment of the his- 
 torian, but part of the compassionate 
 words of Jesus. How vividly are the 
 wants of the multitude presented, in 
 the wilderness, away from home, and 
 some of them far away, from the borders 
 of Decapolis, and possibly from the 
 regions beyond ! 
 
 "4. From Avhence. From what 
 source. Can a man satisfy ? Will 
 any one be able to appease the appetite 
 of these men. The location is empha- 
 tically referred to : Here, and further 
 explained, in the wilderness, rather 
 in a wilderness. The preposition trans- 
 lated in seems rather to mean 07i, or 
 «;jo?;, suggesting the barren surface of 
 a desert. From what source will one 
 be able to appease the appetite of so 
 great a multitude heie on a desert ? 
 Bee on the words, on the ground, ver. 6. 
 They could not have forgotten the feed- 
 ing of the five thousand ; yet they 
 seemed not to expect a repetition of 
 the miracle. And why should they ? 
 For more than two years Jesus had 
 exercised his ministry, attended with 
 large multitudes ; yet, thus far, only 
 once had he miraculously fed theni. 
 Compai-e ver. 14. The disciples were 
 still babes in faith and knowledge, as 
 is frequently illustrated in the Gospels, 
 ch. 7 : 18; 9 : 10, 28, 29 ; Luke 24 : 25-27. 
 Even putting tiie worst construction on 
 their question, we find similar examples 
 of weak faitli among God's people. 
 The Israelites murmur immediately 
 after their deliverance at the Red Sea 
 (Exod. 15 : 24; 17 : 1-3); and even 
 Moses showed unbelief when God was 
 about to feed Israel with flesh in the 
 wilderness, Num. 11 : 21-23. No reason 
 therefore can be founded on this ques- 
 tion for supposing, with certain Ger- 
 man intei-preters, that this is only 
 another account of the miracle record- 
 ed in ch. : 3.5-44. The questions of 
 
A.D. 29. 
 
 MARK VIII. 
 
 149 
 
 5 derness ? •= And he asked them, How many loaves 
 
 6 have ye ? And tliey said, Seven. And he com- 
 manded the people to sit down on the ground : and 
 he took the seven loaves, and gave thanks, and 
 brake, and gave to his disciples to set before them ; 
 
 7 and they did set them before the people. And they 
 had a few small fishes : and '* lie blessed, and com- 
 
 8 manded to set them also before them. So they did 
 eat, and Avere filled : and they took up of the broken 
 
 ' ch. 6. 38 ; 
 34. 
 
 J ch. 6. 41 ; 
 19 ; 1 Ki. 
 
 Mt. 15. 
 
 Mt. 14. 
 17. 14, 
 
 16 ; 2 Ki. 4. 2, 7. 
 
 Jesus in vers. 19, 20, show conclusively 
 that there wei'c two instances of miracu- 
 lous feeding ; and the accounts of the 
 two show marked differences. Tiic 
 journey to tlie former was from Galilee, 
 probably from Capernaum ; to the 
 latter was from Sidon througli Decapo- 
 lis. Tliat was in the spriui;-; this in 
 the summer. The one was in tlie vi- 
 cinity of Bethsaida, north-east of the 
 Sea of Galilee ; the other was in Deca- 
 polis, a few miles farther south. In that 
 the people were principally Jews from 
 the western side of Jordan, who had 
 been with Jesus one day ; in this they 
 were a mixed multitude, jiartly Jews 
 and partly heathen, from the east of 
 Jordan, and had been with Jesus three 
 (lays. Tlieie the numl)er of men was 
 live thousand, who i-eclined on the 
 grass ; here four thousand, who reclined 
 on the ground. In that case there were 
 live loaves; and, after the meal, twelve 
 baskets of fragments ; in this there 
 were seven loaves, and, afterward, seven 
 baskets of fragments. Then they used 
 traveling baskets ; now provision bas- 
 kets. With such differences, the attempt 
 to prove but one miracle proves ex- 
 tremely absurd. 
 
 .'). How many loaves. In the 
 answer iMatthew adds, "a few little 
 fishes." But .Mark also refers to " a few 
 small fishes," in ver. 7. The disciples 
 seem now to have suspected what Jesus 
 was about to do ; for they do not 
 exclaim, as on the former occasion, 
 "What are tiiey among so many?" 
 John (i : 9. Tlu-ir faith certainly had 
 been benetited thereby, for not a word 
 of doubt is expressed. With becoming 
 modesty they neither suggest, nor 
 doubt a miracle. Jesus alone knew 
 when it was proper for him to work 
 one, ver. 12; John 2 : 4. 
 
 6. He commanded the people, 
 doubtless through, or under the direc- 
 tion of the disciples who on the former 
 
 occasion arranged the people into com- 
 panies, ch. 6 : o9, 40. To sit on the 
 
 ground. To lie down, according to the 
 Oriental posture in eating. Notice, o>i 
 the (/roioid, instead of om the grass at the 
 former miracle. This expression, to- 
 gether with Ui a wilderness, or desert 
 (ver. 4), implies a barren surface, either 
 because it was summer and vegetation 
 iiad dried up, or because it was literally 
 a desert, destitute of vegetation. In 
 any case it sliows a striking difference 
 in the locality of the two miracles. 
 Gave thanks ... brake, eie. 
 See on ch. 6 : 41. A comparison with 
 the account of the former miracle 
 shows what we sliould naturally expect, 
 a greater coneiseness in this. 
 
 7. Blessed. Blessed them. Invoked 
 God's blessing on the fishes with 
 thauksgiving. See on ch. C : 41. In 
 this instance Mark bestows special at- 
 tention upon the fishes. Jesus ble.'ises 
 them, and commands that they should 
 be also set before the people ; thus in- 
 timating the order in which the two 
 kinds of food were served, and the 
 bountifulness of the feast. 
 
 8. So. Rather Ami. Were filled. 
 Were fully satisfied. There was not a 
 partial but a full satisfaction of their 
 appetites. At what moment was the 
 miracle performed ? We may answer, 
 either with Meyer, " The Lord blessed, 
 and gave the loaves and fishes to the 
 disciples as theij were ; and then, during 
 their distribution (if them, the miraculous 
 increase took placf, so that they broke 
 and distributed enough for all ;" or, 
 the increase took jilace while passing 
 through and from the hands of Jesus, 
 similar to that of the widow's oil (3 
 Kings 4 : 5-7), which filled vessel after 
 vessel, and was oidy stayed when tli.ere 
 were no more to fill. But the important 
 point is stated, that the miracle was 
 jierformed; just when, is comparatively 
 of DO consequence. 
 
150 
 
 MARK Vm. 
 
 A.D. 29. 
 
 9 meat that was left seven baskets. And they that 
 had eaten were about four thousand : and he sent 
 them away. 
 
 The broken meat that Avas 
 left. The excenn, residue, or rcinnauta 
 of jy«ffi'ients, broken pieces of food. 
 These had been probably distributed, 
 or mostly so, and were gathei-ed up 
 from the ground where the men had 
 eaten. Baskets. Gram or provision 
 baslvets, and seem to liave been larger 
 than the traveling-basket used on tlie 
 former occasion (cli. 6 : 43), as Paul was 
 let down in one from the wall of Da- 
 mascus. That the evangelist intended 
 to distinguish the two baskets is evi- 
 dent from vers. 19, 20, where they are 
 both mentioned, and each related to 
 its proper miracle, as here and else- 
 where. Thus the seven baskets here 
 may have equaled, or exceeded, the 
 twelve baskets of the former miracle. 
 
 9. About four thousand. Mat- 
 thew (15:38) adds, "men, besides 
 women and children." This would 
 probably raise the number to about six 
 thousand. This gives us some idea of 
 what the evangelists mean when they 
 
 speak of great multitudes following 
 Jesus. We see the simplicity and truth- 
 fulness of the evangelists iu the fact 
 that the provisions of the second mi- 
 raculous feeding were more, and the 
 number fed less, than in the first. Fic- 
 tion would rather have made the second 
 miracle apparently, at least, greater 
 than the flrst. He sent them away* 
 I)is77iis.sed them as an assembly, doubt- 
 less with a parting blessing. 
 
 Thus in two miracles Jesus pre- 
 sented liimself as the bread of life ; first 
 to the Jews, and then to the Gentiles as 
 well as the Jews. And it was truly be- 
 coming him thus to do. See on ch. 
 6 :44. 
 
 10-13. A BRIEF VISIT TO GaLILEE. 
 
 Crossing AND re-crossing the lake. 
 The Pharisees seek a sign. Matt. 
 1.5 : 39 ; 16 : 1-4. Matthew, after his 
 usual manner, gives the words of Jesus 
 more fully. But even here Mark pre- 
 sents more vividly what Jesus did. 
 
 8EA OF GALILEE FROM THE NORTH-WEST ; MAGDALA AND TIBEBIAS. 
 
A.D. 29. 
 
 MARK VIII. 
 
 151 
 
 The Pharisees seek a sign ; learning against their 
 teaching. 
 
 10 AND " straiglitway he entered into a ship with 'Mt. 15.39. 
 his disciple.s, and came into the part.s of Dahnanu- 
 
 11 tha. ^Aud tlie Pharisees came forth, and l)egan to ' Mt. 12. 38; 16. 1; 
 question with him, seeking of him a sign from ''"'"' **• '*''• 
 
 12 lieaven, tempting him. And s he siglied deeply in e Is. 53. 3. 
 liis spirit, and saith, AVhy doth this generation seek 
 
 after a sign ? Verily I say unto you, There shall no 
 
 10. Strais:htway. Showinj^ the 
 ohi'onolotiical coiiiirction. Both Mat- 
 thew and Mark place tlic ciiiliarKiiit!; 
 immediately after di.smissiu^' the niiil- 
 litiuie wlio had been miraeuhju>l\' fed. 
 A ship. Kather, tlw s/iij>, .so often 
 mentioned, and whieh Jesus and his 
 disciples used in fjoini;- from one point 
 of the lalvc to another, ch. :; : U ; 4 : 8(3; 
 .5 : 2. Into the parts of Dalnianu- 
 tha ; into the reyions of, etc. Matthew 
 says that " Jesus came into the borders 
 (neighborhood) of Magdala." The latter 
 was situated on the west side of tlie Sea 
 of Galilee, about three miles nortli of Ti- 
 berias, just south of the plain of Genne- 
 saret. The modern village is called Mej- 
 del. About a mile south is a narrow glen, 
 where are copious fountains and ruins 
 of a village. Here, probably, stood 
 Dalmanutha. It docs not apjtear that 
 Jesus landed at either place, but in the 
 vicinity of each. Just south of Mag- 
 dala high rocks overhang tlie sea. At 
 the foot of these cliffs, toward Dalma- 
 nutha, is the spot where he probably 
 landed. lie was thus in the "regions" 
 of the one and in the " borders" of the 
 other. This is an instance of substan- 
 tial agreement, yet striking independ- 
 ence. Matthew's account may be re- 
 
 farded as the more general of the two. 
 t is very probable that Jesus and his 
 disciples directed their course toward 
 Dalmanutlia after lauding ; they may 
 also have visited Magdala. Here do we 
 see how careful Jesus was to avoid ex- 
 citement and even observation in Gali- 
 lee. He lands in a retired place, and 
 very probably at night ; and soon re- 
 turns to the eastern side, ver. lo. 
 
 11. The Pharisees came forth, 
 or out ; probably from Dalmanutha, to 
 Jesus, who was in their immediate 
 vicinity. They do not wait for him to 
 come to tliem, but go out to him. A 
 vivid picture of the alertness of the 
 Pharisees in their opposition to Jesus, 
 
 and in their endeavors to destroy him. 
 It seems that they had their emissaries 
 aiul spies abroad. Compare tlieir grow- 
 ing opposition, and repeated attacks, 
 eh. 2 : 0, 18, 21 ; 3 : (i, 22 ; 7 : 1. Mat- 
 thew (10 : 1) mentions "Sadducees" as 
 leagued with the Pharisees. The latter 
 were the principal leaders of the op- 
 position, and are the only ones men- 
 tioned here. Began ; at once, as soon 
 as they came out, showing a determina- 
 tion to continue, and an evil design, 
 tempting him; in their unbelief 
 putting him to a test, and trying to in- 
 duce iiim to do something wiiich they 
 could u>e against him. To question 
 with him with a disputatious and 
 caviling spirit and numuer. Seeking, 
 or requiring, a sign from heaven, a 
 miracle from tlie sky, such as the 
 standing still of the sun and moon in 
 the days of Joshua, or as the thunder 
 and lightning at the giving of the law, 
 and not a sign on the earth, such as his 
 miracles were. Alford mentions that 
 the- Jews held that demons and false 
 gods could give signs on earth, but only 
 the true God could give a sign from 
 heaven. A very extraordinary appear- 
 ance of the rainbow was regarded by 
 some as a sign of the Messiah. Such 
 passages as Dan. 7 : 13 probably also 
 led to the expectation of a sign fi-om 
 heaven. That such an expectation was 
 entertained seems evident from the re- 
 ]ieated requests of the Pharisees, Matt. 
 12 : 38 ; Luke 11 : 10 ; compare John 
 2 : 18; 6 : SO. Christ's life was indeed 
 remaikable for such signs, but the 
 Pharisees were blind and could not per- 
 ceive the signs of the times. Matt. 2 : 
 2 ; 10 : 2-4 ; Luke 2 : 13, 14 ; Mark 1 : 
 10, 11 ; 9:7; 1.5 : 33 ; Matt. 28 : :^4 ; 
 Acts 1 : 9-11. Of course tlie Pharisees 
 in their unbelief did not expect from 
 Jesus >u( h a sign. 
 
 12. He sighed deeply in his 
 spirit. A deep sigh or moan, coming 
 
152 
 
 MARK VIII. 
 
 A.D. 29. 
 
 13 sign be given unto this generation. ^ And he left 
 them, and entering into the ship again departed to 
 the other side. 
 
 14 ' Now the discipks had forgotten to take bread, 
 neither had they in the ship with them more than 
 
 15 one loaf. '' And he charged them, saying. Take 
 heed, beware of the leaven of the Pharisees, and of 
 
 " Mt. 16. 4 ; Hos. 
 
 4.17; 9. 12. 
 
 Mt. 16. 5-7. 
 
 " Pro. 19. 27 ; Mt. 
 16.6; Lk. 12. 1. 
 
 forth, not only from his physical nature, 
 but also from the depths of his soul. 
 It was a sigh of mingled sorrow and in- 
 dignation at their unbelief, hypocrisy 
 and craft)' opposition. And as he refers 
 to his own lesurrection as a sign which 
 should be given them (Matt. 16 : 4), 
 may not a view of his own sufferings 
 and of tlieir continued opposition have 
 contributed to that sigh ? Mark aloue 
 records it; and here do we see one of 
 those graphic strokes of liis pen, by 
 which he presents the looks and ges- 
 tures of Jesus, and so many little acts 
 of his life. 
 
 Why do this generation, etc. ? 
 Why do this wicked and faithless gene- 
 ration (Matt. 16 : 4) seek a si^n, when 
 they have had so many which tliej' 
 would not receive, and when even a 
 sign from heaven would not satisfy 
 them? There could be no reason or 
 
 f round for granting such a request, 
 'hey neither expected it nor deserved 
 it. Verily I say unto you. A 
 solemn and authoritative declaration, 
 preceding the utterance of a momentous 
 ti-uth. See on ch. 3 : 28. No sign 
 shall be given, such as they demand- 
 ed. The expression is exceedingly 
 strong in the original, similar in form 
 to a Hebrew oath. Matthew adds, "but 
 the sign of Jonah," which is entirely 
 consistent with tlie preceding strong 
 assertion. For none of his signs were 
 for such hardened cavilers. Besides, the 
 most emphatic denial of a sign from 
 heaven, did not preclude such a sign 
 as that of Jonah. 
 
 13. And he left them. Not only 
 leaving their company, but also leaving 
 them to themselves. Probably tlie 
 same day embarking again in the 
 ship by which he came, he departed 
 to the eastern side of the lake. 
 14-21. Jesus CAUTIONS HIS DISCIPLES 
 
 AGAINST THE LEAVEN OF THE PHARI- 
 SEES, AND OF Herod. Matt. 16 : 4-12. 
 Mark goes more into detail, but Mat- 
 thew alone (16 : 12) states the conclu- 
 sion, that they understood that he 
 
 spoke of the teaching of the Pharisees 
 and of the Sadducees. 
 
 14. NoAV. Rather, And, connecting 
 this with what precedes. Had for- 
 gotten, or, forgot. It would seem, 
 from a comparison of this verse with 
 Matt. 16 : .5, that it was after their land- 
 ing on the eastern side that the dis- 
 ciples forgot to take bread for their 
 further journey into the region beyond, 
 and that they liad one loaf remaining 
 after they were over. More than one 
 loaf. But one loaf, or, exct-pl one loaf. 
 Mark alone mentions this, showing the 
 vivid recollection of minute ciicum- 
 stances by Peter, under whose direc- 
 tion this evangelist is supposed to have 
 written. 
 
 15. We have here an example how 
 Jesus improved the events of daily life 
 for the spiritual advantage of Ids fol- 
 lowers. Their neglect to provide pro- 
 visions gave him an opportunity of 
 warning them, in parabolic language, 
 against the teachings and influence of 
 the Pharisees and of Herod. While 
 they were absorbed and solicitous 
 about provisions for their journey, 
 Jesus charged them. Leaven ; a 
 figure of diffusive and assimilating 
 power, generally, though not always, 
 used in Scripture to represent that 
 which is corrupt and evil. Here it de- 
 notes the pernicious teaching of the 
 Pharisees, etc.. Matt. 16 : 12. Compare 
 Luke 12 : 1. The leaven of Herod. 
 The pernicious influence and teachings 
 of Herod and his party. Matthew says 
 nothing of Herod, but adds, "and of 
 the Sadducees." Some, therefore, sup- 
 pose tliat Herod and his party were 
 Sadducees, which is not a necessary 
 conclusion. Jesus may have named all 
 three classes, for tlie influence and 
 teaching of tliem all were pernicious, 
 formal, worldly, and opposed to Christ. 
 Indeed, leaven could be applied to any 
 false religious teaching. The Herodians 
 were more of a political party than a 
 religious sect, and very likely were, for 
 the most part, Sadduceau in religious 
 
A.D. 39. 
 
 MARK Vm. 
 
 163 
 
 16 the leaven of Herod. And they reasoned among 
 themselves, saying, It is ' because we have no bread. ' Mt. 16. 7. 
 
 17 And when Jesus knew it, he saith unto them, Why 
 reason ye, because ye have no bread ? "'Perceive 
 ye not yet, neither understand ? Have ye your heart 
 
 18 yet hardened? Having eyes, see ye not; and hav- 
 ing ears, hear ye not ? And do ye not rememljer ? 
 
 19 "When I brake the five loaves among five thousand, 
 how many baskets full of fragments took ye u^ ? 
 
 20 They say unto him, Twelve. And ° when the seven 
 among four thousand, how many baskets full of 
 
 ' ch. 3. 5 ; 6. 52 
 
 ch. 6. 43 ; Mt. 14. 
 20; Lk. 9. 17; 
 John 6. 13. 
 ver. 8; Mt. 15. 
 37. 
 
 sentiment, the wealthiest classes being 
 Sadducees ; yet Josephus never inti- 
 mates nor implies that they were Sad- 
 ducees ; and Herod Antipas, in liis 
 opinion that Jolni had risen from tlie 
 dead (Matt. 14 : 2), seems, in that re- 
 spect, to entertain Pharisaic sentiment. 
 It should also be noticed that Mark 
 alone (3 : 6) had mentioned the com- 
 bination of the Pharisees with the He- 
 rodians for the ]nirpose of destroying 
 Jesus. It was this sect and this party 
 which exerted the greatest inlluence 
 against Jesus in Galilee. We may see 
 a special reason in this, and also In 
 tlie fact that Mark wrote for Gentiles, 
 for mentioning Herod. The admonition, 
 Take heed and beware, carefully 
 guard against and avoid, implies that 
 the disciples were more or less under 
 the influence of this leaven. They 
 came constantly in contact with the 
 various Jewish sects and parties, and 
 heard their opinions and utterances, 
 which were adapted to affect their 
 minds, which were still darkened with 
 many carnal views and notions. 
 
 16. They reasoned among them- 
 selves. Talked over the mutter, com- 
 ])ared their views. And being them- 
 selves solicitous regarding provisions, 
 they conclude that Jesus refers to ma- 
 terial leaven, and suspect no spiritual 
 meaning. Yet, the saying seemed some- 
 what dark to them. Was the leaven of 
 the Piiarisees unclean to them? or, 
 would the Pharisees, in their hatred, 
 put anything in it injurious or poison- 
 ous? Or, did Jesus wish them to liave 
 nothing to do with those malignant 
 opposers? But the darkness of the 
 saying onlj' made the meaning the 
 more impressive and striking to the dis- 
 ciples when they understood it. 
 
 17. And when Jesus knew it. 
 And Jesus, knowing what they thought 
 
 and reasoned among themselves, re- 
 buked them for undue anxiety about 
 bread, which so absorbed their atten- 
 tion as to keep them from perceiving 
 the spiritui'l iinjiort of his words. Why 
 reason ye ? etc. You surely have no 
 reason for being under such concern 
 because yon have no bread, and for 
 thinking that I referred to your neglect 
 in not bringing provisions with you. 
 Perceive ye not yet my meaning, 
 nor understand or comprehend my 
 language? Have ye your hearts yet 
 hardened, stuiietied, notwithstanding 
 my miracles and instruction? 
 
 18. Having eyes and ears. Hav- 
 ing the i)owers of seeing and hearing, 
 do ye not exercise them ? The lan- 
 guage is similar to the (piotation from 
 Isaiah, in ch. 4 : 13. And, with me- 
 mory and reflection, do ye not re- 
 member what ye were witnesses to 
 not long since in this very region, when 
 large multitudes were miraculously fed ? 
 Is there, then, any necessity for your 
 anxiety about bread, and for interpret- 
 ing my language in a literal sense? 
 By com]iaring the accounts by the two 
 evangelists, it will be noticed that these 
 questions are more minute in Mark 
 than in Matthew. 
 
 19,20. When I brake, etc. Closely 
 connected, and naturally following the 
 ])receding question. Their anxiety about 
 lircad, which he specially rebuked, 
 sliowed a want of faith and dulness of 
 s]iiritual perception. The two kinds of 
 baskets are here distinguished in the 
 original, as well as in Matthew (1(5 : \\ 
 10), corresponding to those used at the 
 respective miracles. Thus, the uxiutl 
 Jewish traveling basket is connected with 
 the five thousand, as in ch. 6 : 43 ; and 
 the grain or provision basket, with the 
 four tliousaud, as in ver. 8. Such a 
 distinction could not have been acci- 
 
154 
 
 MARK Vm. 
 
 A.D. 29. 
 
 21 fragments took ye up ? And they said, Seven. And 
 
 he said unto them, How is it that p ye do not under- ^ ver. 17 ; ch. 6. 52. 
 stand ? 
 
 A blind man liealed at Bethsaida Julias. 
 
 22 AND he cometh to Betlisaida. And they bring a 
 blind man unto him, and besought him to touch 
 
 23 him. And he took the blind man by the hand, and 
 led him i out of the town ; and when ■■ he had spit 1 1s. 29. 18. 
 on his eyes, and put his hands upon him, he asked 
 
 ch. 7. 33. 
 
 dental. It shows that the baskets used 
 at the one were really of a different 
 kind from those used at the other. 
 Mark is very lifelike ; representing 
 Jesus as drawing forth from his dis- 
 ciples the number of baskets of frag- 
 ments taken up at eacli time. lie 
 would thus help their faith. With these 
 miracles fresh in their minds, they had 
 no reason for anxiety, or for regarding 
 him as finding fault with them because 
 tliey had taken no bread. 
 
 21. He said to them, a common 
 expression witli Mark, and giving promi- 
 nence to this concluding question : 
 How is it that ye do riot under- 
 stand that I spoke not to you con- 
 cerning bread (Matt. 16 : 11), but con- 
 cerning spiritual leaven ? They should 
 have perceived that, even if they had 
 not fully understood his parabolic lan- 
 guage. Matthew adds a concluding 
 remark that they then understood that 
 he referred to the doctrine or teaching of 
 tlie Pharisees and of the Sadducees ; 
 and we may also add here, of Herod. 
 The teaching of all these classes was 
 carnal and worldly, formal and cere- 
 monial, and alike opposed to Christ, 
 and injurious to all under their influ- 
 ence. 
 
 22-26. A Blind man healed at 
 Bethsaida Julias. This miracle is 
 related "by Mark alone ; and is the only 
 event of this chapter which is not re- 
 lated, or referred to, by one or more of 
 the other evangelists. We have here an 
 instance of a. gradual cure, which gives 
 special interest to the miracle. 
 
 22. And he cometh. According 
 to the highest critical authorities, Aiid 
 they come, Jesus and the twelve. On their 
 journey toward Ciesarea Philippi (ver. 
 27), from the eastern side of the lake, 
 where they landed (ver. 13), they come 
 into Bethsaida, on the north-eastern 
 extremity of the lake, called Julias by 
 Philip the tetrarch, iu honor of the 
 
 daughter of Augustus. This seems 
 to have been the position of this Beth- 
 saida, and should be distinguished from 
 that on the western side of the lake. 
 See on ch. 6 : 45. 
 
 They. The friends or relatives of 
 the blind man brin^ him ; and be- 
 sought Jesus to touch him, thus 
 specifying the way in which they sup- 
 posed the cure would be elfected. 
 Their faith was contracted. The blind 
 man was one who had become so by 
 disease or accident, for he had evi- 
 dently, at some time in life, seen both 
 trees and men, ver. 24. He probably 
 had heard little or nothing of Jesus. 
 He docs not come himself, like Barti- 
 nuus at Jericho, ch. 10 : 47. Hence his 
 friends are conspicuous in bringing 
 him, though doubtless he shared their 
 faith. 
 
 23. Led him out of the toAvn, or 
 vilhif/e, a country town, perhaps, without 
 walls. The Jews were accustomed to call 
 a place that had a synagogue a city, and 
 one that had none a village. Julias wa.s 
 one and a half miles from the lake. Per- 
 haps the landing place was the Bethsaida 
 here meant. Some suppose the place in 
 some way unworthy of such a miracle. 
 But Jesus would avoid observation, and 
 an excited crowd who might follow him 
 on his journey. He would especially 
 avoid anything which might hinder his 
 enemies from carrying out their plans, 
 and accomplishing his decease at Jeru- 
 salem. Yet we must not suppose the 
 miracle performed without witnesses. 
 The twelve were doubtless present, for 
 we have no liint of their being left 
 behind ; the friends too very probably 
 followed. The blind man saw men as 
 trees walking. 
 
 Spit on his eyes, into or in 7ris eyes 
 . . . put his hands upon him. 
 There was no peculiar power or medical 
 virtue in these acts ; they were proba- 
 bly intended to assist the man's faith. 
 
A.D. 29. 
 
 ^lARK VIII. 
 
 155 
 
 24 him if he saw aught. And he looked up, and said, 
 
 25 I see men as trees, walking. After that he put his 
 hands again upon his eyes, and made him look up : 
 and he was restored, "anel saw every man clearly. 
 
 26 And he sent him away to liis house, saying. Neither 
 go into the town, 'nor tell it to any in the town. 
 
 Phil. 1.6 
 
 3. 18. 
 ch. 5. 43 ; 
 4. 
 
 ; 2 Pet 
 Mt. 8. 
 
 The mu-;»cle is remarkable for its exter- 
 nal applications similar to that of the 
 deaf aud dumb man, ch. 7 : 33. In 
 that Jesus could reach the man through 
 his sij^ht and feeling ; in this, through 
 his hearing and feeling. In both he 
 showed that his power was not limited 
 to any pre?c.ribed form or manner of 
 working ; yet condescended to adapt 
 himself to their infirmity. He put his 
 hands upon him, spit in his eyes, and 
 gradually brought up his faitii to the 
 assurance of a full and perfect cure. 
 Our Lord's question if he saw aught 
 or anything, was an assistance to his 
 faith. He helps him on, as a fond 
 parent helps a child to walk. 
 
 24. And the blind man looked up 
 and saw according to his faith. I see 
 men, as trees, walking. Accord- 
 ing to most of the oldest manuscripts, 
 / see the men ; for I see them, w-s trees, 
 walking. How expressive and vivid 
 the language ! / see the men, verj' pro- 
 bably the twelve. An expression of 
 sudden joy at seeing. Then he modilies 
 his language, and explains himself, /or 
 / see them lealking, yet undefined in 
 sliape and figure, as trees. He sees in- 
 distinctly, obscurely, and might sup- 
 pose the men to be the trees of the 
 hedge by the wayside, did he not ob- 
 serve their motion. In this language 
 we have the evidence that he was not 
 born blind, for he knew how trees 
 appeared. Cheselden says of a child, 
 who, having been born blind, was after- 
 ward enabled to see: "When he first 
 saw, he knew not tlie shape of anything, 
 nor any one thing from another, how- 
 ever different in shape or magnitude." 
 Alfordsays: "It is a nnnute mark of 
 truth, that he describes the appearance 
 of persons as he doubtless had often 
 had occasion to do, during the failing 
 of sight which had ended in his blind- 
 ness." 
 
 25. The blind man is now prepared 
 for the exercise of a strong faith so soon 
 as he is made sensible that Jesus would 
 perform the cure. When Jesus therefore 
 again puts his hands on his eyes, at once 
 
 he saw elcarbj ; for such is the reading 
 of the highest critical autlu)rities, in- 
 stead of made him look up. His 
 sight was perfect, his vision was clear. 
 The second and last stage of the cure 
 was instantaneous. Again seems to 
 imply that Jesus put his hands on his 
 eyes the first time, yet not necessarily. 
 It may help mark the second stage 
 of the miracle. He was restored 
 thoroughly, to a healthy condition, 
 wliitli also imiilies that he once had 
 enjoyed his sight. And saw every 
 man clearly, or all things dLstinctlij. 
 This expression is stronger and more 
 definite than saw clearhj in the preced- 
 ing clause. In the exercise of his eyes 
 he saw everything within the common 
 range of vision, "no longer obscurely, 
 but" distinctly. He distinguished men 
 from trees, lights aud shades, forms 
 aud figures. 
 
 The gradual process of the cure dis- 
 tinguishes this miracle from all others ; 
 altliough it is not entirely without 
 analogy in the healing of the lunatic 
 bo}', ell. 9 : 25-27. It must be regarded 
 not only as refiecting the man's faith, 
 but also as an example, illustrating the 
 variety of the divine workings. XVliat 
 is accomplished insUmtly in one may be 
 gradual in another. 
 
 We have an account of several mira- 
 cles of healiuii- the blind, ch. 10 : 46-52 ; 
 Matt. 9 : 27-31; 15 : 29-31 ; John 9 : 
 1-7, etc. It was also foretold that the 
 Messiah should open the eves of the 
 blind, Isa. 29 : 18. The natural i^ifer- 
 ence is, that blindness was common. 
 Such is the case at the present day in 
 the East, being caused by the excessive 
 heat and briglitness of the sun, by the 
 fine sand driven by the wind, and by 
 the practice of sleeping in the open 
 air. 
 
 26. Sent him away to his house. 
 It appears from this, and the following 
 clause, that his home was not in Beth- 
 saida. Neither go into the town, 
 rather, Go not eren into the village. The 
 best text ends the vei-se here, omitting, 
 nor tell it to any one in the town. 
 
156 
 
 MARK VIII. 
 
 A.D. 29- 
 
 Peter's cmifession ; Jesus foretells his sufferings ; re- 
 hul'£s Peter ; teaches self-denial. 
 
 27 " AND Jesus went out, and his disciples, into the 
 towns of Caesarea Philippi. And by the way he 
 asked his disciples, saying unto them, ^Whom do 
 
 28 men say that I am ? And they answered, John the 
 Baptist: but some s«y, Elias: and others. One of 
 
 •Mt. 16. 
 9. 18. 
 
 13; Lk. 
 
 ' Mt. 14. 
 1.50. 
 
 2 ; John 
 
 on his way to his house. Thus by tak- 
 ing the blind man out of the village, 
 and by sending hiiu diivctly home, Jesus 
 succeeded in avoiding undue excitement; 
 and he appears to have passed on in his 
 journey to Csesarea in comparative se- 
 clusion. 
 
 27-30. Jesus visits the vicinity of 
 C^SAREA Philippi. Confession of Pe- 
 
 TEK IN BEHALF OF THE TWELVE. Matt. 
 
 16 : 13-20 ; Luke 9 : 1«-21. About at this 
 ])oint, the period of preparation of 
 Christ's hist sufferings may be said to 
 commence. He begins to prepare the 
 minds of his disciples by clear views of 
 himself, and by distinct intimations of 
 his sufferings. 
 
 27. And Jesus went out. Proba- 
 bly from Bethsaida, whither he return- 
 ed after healing the blind man. Mark 
 appears to be writing a continuous nar- 
 rative. Into the tOAvns, or viUayes 
 of Caesarea Philippi, which was a 
 city three or four miles east of ancient 
 Laish or Dan, situated at the southern 
 ridge of Mount Hermon, upon the side 
 of Mount Panium, adjacent to a cave 
 from which gushes forth a large foun- 
 tain, one of the sources of the Jordan. 
 In Greece the worship of the silvan 
 Pan was associated with caves and 
 
 frottoes; hence, the Grecian settlers in 
 yria dedicated this spot to him, and 
 erected here a shrine, and named the 
 city Paneos. It was rebuilt and enlarg- 
 ed by Philip the tetrarch, brother of 
 Herod Antipas, and named Csesarea; 
 and to distinguish it from Caesarea on 
 the Mediterranean, it was called C;ie- 
 sarea Philippi, that is, Philip's Caesarea. 
 It was a beautiful city, in the midst of 
 the most picturesque scenery, sur- 
 rounded by a rich and populous coun- 
 try. It was one of the residences of 
 Philip. Agrippa II. (Acts 25 : 3) after- 
 ward embellished it, and called it Ne- 
 roiiias, in honor of Nero. Both of these 
 names have long been disused, and its 
 ancient name, under the Arabic form 
 £anias, is now applied to the email vil- 
 
 lage of about forty huts and the sur- 
 rounding ruin which mark its site. The 
 villages of Caesarea Philippi were those 
 dependent on it and adjacent to it. 
 They are probably spoken of as villages 
 in view of their dependence on the chief 
 town of the distriet. 
 
 By the Avay ; in the way, on the 
 road, while Jesus was going among 
 these villages, fiom one to another. 
 Luke (9 : 18) adds the interesting fact 
 that Jesus '' was alone praying, his 
 disciples being with him. Very probably 
 they were going on the way immediate- 
 ly after prayer. It was a fitting time 
 and place to draw from his disciples, 
 the twelve, their opinion of him. He 
 therefore asks them. Whom do men, 
 "the people," or multitudes who at- 
 tended his ministry (Luke 9 : 18), say 
 that I am ? or, declare me to be. He 
 thus would first call forth the opinion 
 of the masses, who had followed him 
 and were friendly to him. His enemies 
 had expressed their opinion by words 
 and acts, ch. 3 : 6, 22 ; 7 : 2. 
 
 28. In the answer of the disciples we 
 have a vivid picture of the opinions of 
 the people generally. They did not re- 
 gard him as the Messiah, but intimately 
 connected with him as a precursor or 
 forerunner. Some, like Herod, thought 
 him to be John the Baptist risen from 
 the dead, ch. 6 : 14; some Elias, Eli- 
 jah, who was to come, Mai. 4:5: and 
 others, one of the prophets, as 
 Jeremiah (Matt. 16 : 14), who was re- 
 garded as the greatest of the prophets, 
 and expected by some of the Jews as 
 one of the forerunners of the Messiah. 
 The Jews held to the actual coming 
 and the bodily resurrection of these 
 men, and not that the soul of any of 
 them had reappeared in the body of 
 Jesus. We find here the same diver- 
 sity of views as that described in ch. 
 6 : 14, 15. Only persons of strong 
 faith had recognized him as the Mes- 
 siah, Matt. 9 : 27 ; 15 : 23 ; John 4 : 43 ; 
 6 : 68, 69 ; 7 : 31. 
 
A.D. 29. 
 
 MARK VIII. 
 
 157 
 
 29 the prophets. And lie saith unto them, But whom 
 say ye tliat I am ? And Peter answereth and saitli 
 
 30 unto him, >' Thou art tlie Christ. '■ And he charged 
 them that tliey sliould tell no man of him. 
 
 31 And " he began to teach them, that the Son of 
 man must suffer many things, and be rejected of the 
 elders, and of the chief priests, and scribes, and be 
 
 rMt. 16. 
 
 9. 20 ; 
 
 69; 11, 
 
 31 ; Ac 
 » Mt. It), 
 
 9: Lk. 
 •Mt. 16. 
 
 9. 22; 
 10. 33 ; Mt. 17. 22, 23 ; 20. 17 ; 20. 2 ; Lk. 13. 33 ; 18. 31 ; 24. 6, 7. 
 
 16 ; Lk. 
 John 6. 
 
 27; 20. 
 , 8. 37. 
 
 20 ; 17. 
 9.21. 
 
 21 ; Lk. 
 ch. 9. 31 ; 
 
 29. Jesus now asks the twelve their 
 opiuiou of liim. And he saith, etc. 
 And he asked (hem, aceordiiisj to the 
 highest critical autliorities. Ye is em- 
 phatic, and ill contrast to men (ver. 27), 
 wliosc views they had just yjiven. Ye 
 have tokl me the confused and coii- 
 Hicting views of tlie people ; but ije, who 
 do ye saij or deelare me to be ? And 
 Peter answereth ; for the twelve, 
 for Jesus addressed his question to 
 them. Peter ai)pears to have been the 
 spokesman of the ai)ostles, and to have 
 acted soinewlial like tlie chairman of a 
 committee, or the foreman of a jury ; 
 ch. 10 : 28 ; Matt. 15 : 15 ; Luke 12 : 41 ; 
 John 6 : (58. Compare Matt. 17 : 24 ; 
 John 18 : 24. The eleven assent to his 
 declaration of their faith, for they make 
 no other reply. Thou art. Tlie lan- 
 guage of tirm conviction, not merely 
 of united or individual opinion or be- 
 lief ; for he does not answer, we say or 
 believe, or / say or believe (hat (hoa ar( ; 
 but firmly, confidently, and with all the 
 reverence becoming the announcement 
 of so important a fact. Thou art the 
 Christ, (he Messiah, or (he Anointed, 
 as the word means, the one foretold by 
 ancient prophets, and styled the Mes- 
 siah, or Anointed, by David and Daniel. 
 Ps. 2:2; Dan. 9 : 25. He was the Son 
 of David, in whom was fullilled all the 
 types of anoinlcd prophets, prie-ts and 
 kings of the old dispensation — the great 
 Prophet, Priest, and King. Luke (9 : 
 20) gives the answer of Peter brielly and 
 emphatically: "The Christ of (iod." 
 Matthew (10 : 1«) the fullest: "Thou 
 art the Christ, the Son of the living 
 God ;" and he adds what Jesus said to 
 Peter, Matt. 10 : 17-19. Mark was not 
 so intent as Matthew in relating the 
 words of Jesus ; besides, writing, pro- 
 bably, under Peter's direction, lie mo- 
 destly relates only what was necessary 
 regarding him. See on verse 32. Com- 
 pare eh. : .50. Mark and Luke give 
 the main and essential proposition of 
 
 14 
 
 Peter's answer ; Matthew's form is more 
 deseripiixe, and expresses the fullness 
 of their faith. 
 
 'SO. And he charged them ; strong- 
 ly, strictly, iin|)lying that they would 
 incur his displeasure should they dis- 
 obey. Should tell no man of him; 
 that is, this confession (Luke 9 : 21), 
 "tiiat he is the Christ," Matt. 16 : 20. 
 The time had not yet come for the pro- 
 clamation that he was the Messiah. 
 He must suffer, die, and rise from the 
 dead, and the Spirit must come. 
 Nothing must be done, either to hasten 
 or delay the designs of his enemies. 
 The people were not yet ready for hear- 
 ing this truth, neither were the apostles 
 fully prepared for their work. 
 
 31-38 ; ch. 9 : 1. Jesus foretells 
 
 HIS DEATH AND RESIKKECTION ; RE- 
 BUKES Peter ; teacues the duty 
 
 AND necessity OF SELF DENIAL. Matt. 
 
 10 : 21-28 ; Luke 9 : 22-27. Luke is the 
 briefest; Mark the most vivid, and the 
 fullest on self-denial. 
 
 31. He began to teach, etc. From 
 this time (Matt. 10 : 21) Jesus began to 
 teach them that he must suffer ; 
 the necessity of his sufferings. Before 
 this he had tauglit them that he was 
 the Christ; now he teaches thcni that 
 he, the Ciirist, must suffer. Before, he 
 had given obscure intimations of both 
 his sufferings (Matt. 10 : 38; John 3 ; 
 14) and his resurrection. Matt. 12 : 40 : 
 John 2 : 19; but now he sjjcaks plainly, 
 and teaches their necessity. He con- 
 tinued afterward with further particu- 
 lars, ch. 9 : 9-12; 10 : 3:3-34. Thus he 
 began also to correct their mistaken 
 and worldly views, and, in a measure, 
 to prepare them for the event when it 
 came, and afterward for the better un- 
 derstanding of both this and of ancient 
 prophecy, Isa. .53 : 4-10; Dan. 9 : 26; 
 Luke '^: 20, 27, 44, 40. The Son of 
 Man. See on ch. 2 : 10. Matthew 
 adds the fact that " he must go unto 
 Jerusalem." Be rejected of. By 
 
158 
 
 MARK VIII. 
 
 A.D. 29. 
 
 33 killed, and ''after thi-ee days rise again. And he 
 spake that saying openly. And Peter took him, 
 
 33 and began to rebuke him. But when he had turned 
 about and looked on his disciples, he rebuked Peter, 
 saying, Get thee behind me, Satan : for thou sa- 
 vourest not the things that be of God, but the 
 things that be of men. 
 
 34 And when he had called the peojile unto him with 
 his disciples also, he said unto them, "^Whosoever 
 will come after me, let him deny himself, and take 
 
 b John 2. 19-21. 
 
 <= ch. 8. 34 ; 10. 21 ; 
 Mt. 10. 38; 16. 
 24 ; Lk. 9. 23 ; 14. 
 27; Ac. 14. 21 ; 
 1 Thet'. 3. 3 ; 1 
 Tim. 3. 12; Tit. 
 2. 12; 1 Pet. 4. 
 1,2. 
 
 the Sanhedrim, tlie highest civil and 
 ecclesiastical court of the Jews, which 
 consisted of seventy-one members, from 
 the three classes immediately named. 
 They denied what Peter and the dis- 
 ciples had confessed ; they rejected 
 Jesus as the Messiah, the tSon of the 
 living God, Mark 14 : 61-64. Elders. 
 See on ch. 7 : .3. Chief priests. The 
 heads of the twenty-four classes into 
 Avhich David divided the priests (1 
 Chron. 24 : 7-18 ; Luke 1 : 5), the high 
 prie:^t, who was generally president of 
 the Sanhedrim, and his surviving pre- 
 decessors. Scribes. See on ch. 1 : 32. 
 After three days. A popular ex- 
 pression equivalent to "the third day" 
 of Matthew 16 ; 31, and Luke 9 : 22. 
 The Jews were accustomed to reckon 
 the odd parts of a day as a whole day. 
 Jesus died on Friday afternoon, and 
 rose on Sunday morning ; the time in- 
 tervening was one whole day and parts 
 of two days, wliich were reckoned as 
 three whole days. 
 
 32. Openly. Freely, frankly and 
 boldly, without concealment or ambi- 
 guity. Mark alone records this. Such 
 views were exceedingly repugnant to 
 Peter and the disciples, with their im- 
 perfect views of the Messiah. Doubt- 
 less, also, they wounded the pride and 
 aroused the shame of Peter. See on 
 ver. 38. And Peter took him aside, 
 as if to speak to him in private. Be- 
 gan to rebnke him. He only began, 
 for Jesus interrupts him with one of 
 his severest retorts. What Peter said, 
 "Be it far from thee. Lord ; this shall 
 not be unto thee," is only i-ecordcd by 
 Matthew (16 : 22). Peter, like the Jews 
 generally, probably thought that the 
 Messiah would live for ever, John 12 : 
 34. It should be noted that while 
 Peter, thi'ough Mark, passes over that 
 which would tend to his own honor, he 
 states plainly his own infirmity in re- 
 
 buking Jesus, and the severe reproof he 
 received in return. The scene is true 
 to life. Extremes often meet in reli- 
 gious experience. Now the bold con- 
 fessor, and now the unbelieving re- 
 buker and adversary. Peter, highly 
 elated with the position he had just 
 taken in confessing Jesus, and with the 
 approving benediction of Jesus in re- 
 turn (Matt. 16 : 17-19), in his ignonmce 
 now gives vent to his impulsive and 
 ardent temperament by chiding, as a 
 friend, with his Master, for indulging 
 such gloomy and unnecessary fore- 
 bodings. This " is one of the most 
 natural and lifelike incidents recorded 
 in the Scriptures. Affectionate and 
 ardent, but capricious and precipitate, 
 impcifectly instructed even in the great 
 truth which he had avowed in behalf 
 of his brethren and himself, and, no 
 doubt, elated above measure by the 
 praise, or rather blessing which the 
 Lord hud just bestowed ui)on him, al- 
 though only in his representative ca- 
 pacity, he could not have betrayed his 
 own infirmity in one act more com- 
 ])letely than in that recorded here by 
 Mark and Matthew." — J. A. Alexan- 
 der. 
 
 33. And Avhen he had turned 
 about, etc. Literally, And lie turning 
 ■upon, and seeing fds diKcipIcx. The mean- 
 ing seems to be. He instantly turned 
 upon Peter witli disapprobation and 
 displeasure, and seeing his other disci- 
 ples following him and sharing in the 
 feelings of Peter, he rebuked him, 
 both for his and their good. Peter's 
 rebuke of his Lord was presumptuous 
 and worldly; Christ's rebuke of Peter 
 was deserved, timely and wise. He 
 thus cheeked the spirit of insubordina- 
 tion and of worldly ambition in liis dis- 
 ciples. Mark alone thus minutely pic- 
 tures the movements and looks of Jesus 
 in administering this rebuke. These 
 
A.D. 29. 
 
 MARK VIII. 
 
 159 
 
 85 up liis cross, and follow me. For ^ whosoever will "> John 12. 25. 
 save his life sliall lose it; but whosoever shall lo.sc 
 his life for my sake and the gospel's, the same shall 
 
 36 save it. For what shall it profit a man, if he shall 
 
 were indelibly impressed on the memory 
 of Peter. 
 C>et thee behind me, Satan. 
 
 Similar to the wonls used by Jesus to 
 Satan in the wiklcrness, .Matt. 4 : 10. 
 liegone, out of m)j xiyht, Satan. Satan, 
 meaning adversnr;/, is the Hebrew 
 proper name of the devil. He was 
 present with Peler, influencing him to 
 evil. (Jomi)are Luke 22 :'S; Acts 5 : 3. 
 And Peter, in ojjposing what Jesus had 
 said, as if untrue, was actinj;- as a re- 
 presentative of Satan. Compare Malt. 
 4 : 8, 9. Matthew adds the explanatory 
 clause: "Thou art an offence unto 
 me," an agnravation, e.vceedingly dis- 
 pleasing toGod and me. The believing 
 Peter was indeed a foundation stone; 
 but tlie unbelieving Peler a stone of 
 offence. For thou savorest, etc. 
 lur l/iou t/iiiikrst nut the thiiH/s of God, 
 but the thi)ii/s of men. Thou art not of 
 the mind of God, but of men. Com- 
 pare Isa. 5.5 : 8 ; Kom. 8 : p ; Col. 8 : 2. 
 llis views were carnal and not spiritual. 
 He was thinking of a worldly kingdom, 
 and not of a kingdom which is not of 
 this world. His rebuke of Jesus there- 
 fore was in harmony with the views of 
 men, but not with the dcsignii of Goil. 
 84. And when he had called the 
 people with his disciples. The 
 iluties of self-denial and sclf-saiTilice 
 were of interest to and bindiiii;' ujidii 
 all. But the great doctrine of his suf- 
 ferings was, for the present, intiMuUd 
 specially for his disciples. Also should 
 be omitted ; the disciples were already 
 near him. Mark alone speaks of call- 
 ing the multitude. There is no contra- 
 diction to Luke ('.• : !"<), who represents 
 Jesus alone praying when he began his 
 private interview with his disciples. It 
 is not strange that a crowd should havi; 
 collected around him in the vicinity of 
 Ca'sarea Philippi, as well as elsewhere. 
 Ji.-sus having;' retired for pi'ayer, the [ 
 twelve may have first come to him, and ' 
 then the people may have drawn near. [ 
 Whosoever will come after me. 
 Purposes or desires to come after me as 
 my follower or disi'iple. Deny him- ; 
 self. Ri'nounee himself, aV)staining 
 from everythinn that stands in the way j 
 of duty. "Take up his cross, etc, i 
 
 A proverbial expression, denoting the 
 self-deiuals and self-f5acritices, the inner 
 and outer struggles pertaining to the 
 Christian life ; and also, doubtless, pro- 
 phetic of his own ignominious death. 
 He had just told his disciples that he 
 nuist suffer ; now he teaches tliem and 
 the people that discipleship also in- 
 volved sufferings and self-denials. 
 Taking the cross and following Christ 
 are inseparalile. Every one lias his 
 own cross, which he nnist take will- 
 ingly, and follow Christ, not the 
 world, or any object of selfish incllna- 
 tu)n. The language is an allusion to 
 that severest and most disgraceful Ro- 
 man punishment, in whicii the malefac- 
 tor was often compelled to bear his own 
 cross to the place of execution. So 
 Jesus bore it (John 19 : 17). Compare 
 Isaac carrying the wood in Gen. 22 : (5. 
 It was, doubtless, vcit exiiressive to 
 the disciples when he uttered it, and 
 was well lilted to prepare their mind 
 for trials, as well as for his sufferings 
 and death. Yet that great event served 
 to give an intensity of meaning to this 
 and similar passages, John 12 : 16 ; 
 Rom. 6:6; Gal. 3 : 20 ; 5 : 24 ; 1 Pet. 
 4 : 1, 2. 
 
 35. As he is to lose his life, so thev 
 must be willing to lose theirs. Fcr 
 whosoever will save his life. The 
 Irulh cnunciale<l in this jjroverbial form 
 of exitrcssion shows the necessity and 
 saving results of self-denial and self- 
 sacrifice for Christ, and thus gives a 
 reason for what Jesus had just said in 
 the preceding verse. Whoever i)ur- 
 l)oses to save his natnral or temporal 
 life, makes thi> his great object, and 
 hence rejects me, shall lose his higher 
 spiritual life. But whosoever shall 
 lose, etc. But whosoever shall lose 
 his temporal life for my sake and the 
 gosijcl's, making it secondary and sub- 
 servient, shall save his life in the higher 
 and spiritual sense. He shall "find" 
 eternal life, .Matt. 16 : 2.5. He shall 
 save both body and soul to a celestial, 
 heavenly life. Compare Paul's lan- 
 guaiie in Phil. 3 : 7, 8, " I have suf- 
 lei\'d the loss of all things," etc. 
 
 36. For what shall, etc. For what 
 will it /jrofit a iiiiiH. Further reason for 
 
160 
 
 MARK VIII. 
 
 A.D. 29. 
 
 37 gain the whole world, and lose his own soul ? Or 
 what shall a man give in exchange for liis soul ? 
 
 38 " Whosoever therefore '' shall be ashamed of me and 
 of my words in this s adulterous and sinful genera 
 
 ' Mt. 10. 33 ; Lk. 
 
 9. 26 ; 12. 9. 
 f Ko. 1.16; 2 Tim. 
 
 tion; of him also shall the Son of man be ashamed, b is. 57. 3; Mt. 12. 
 •■when he cometh in the glory of his Father with 39; 16 4; John 
 the holy angels. Afk'^:^-"' 
 
 self-denial in following Christ. The in- 
 terrogative form makes the statement 
 the more emphatic. It cannot by any 
 means protit him, if he acquire the 
 whole world and all of its enjoyments, 
 etc. Lose his own soul. To suffer 
 loss or ruin as a jtenalty for a fault or 
 crime ; hence, to forfeit fiis soid by seek- 
 ing the world and not following Jesus. 
 The very spirit tliut Peter had manifest- 
 ed, if followed out, would result in the 
 ruin of the soul. Soul is the word 
 translated life in the preceding verse, 
 and here denotes the higher spiritual. 
 Immortal nature of man. It cannot 
 mean the life of the body ; for a per- 
 son must lose that, whether he gains 
 the whole world or not ; it must refer 
 to tlie soul and its eternal life. The 
 Greek word has a twofold use, express- 
 ing both the natural life and the soul. 
 Compare Matt. 10 : 28, where the word 
 soul is put in contrast to the body. See 
 also ch. 10 : 34; Ileb. 10 : 39 ; James 
 1 : 21 ; 5 : 20 ; 1 Pet. 1:9; 2 : 11. 
 
 37. The last step in this masterly 
 argument. Or, if a man forfeits his 
 soul, what shall be given in ex- 
 change, as «w exchange, ransom-price, 
 or equivalent for it ? How can he jtos- 
 sibly redeem it? The intciTogalive 
 form makes it especially emphatic, lie 
 cannot possibly find an ciiuivulcnt; 
 the ruin will be irretrievaljle, and hence 
 perpetual. Compare Ps. 49 : 7, 8. If 
 the soul is lost, all is lost, the man has 
 lost himself (Luke 9 : 2.5), and cannot 
 even attempt, mucli less obtain, a ran- 
 som. Notice the argument for fol- 
 lowing Christ in self-denials and taking 
 tlie cross, ver. 34. Only thus can a per- 
 son save his soul, ver. 35. All the en- 
 joyments of the world can profit the 
 man nothing wlio does not thus follow 
 Christ, for he shall forfeit his soul, ver. 
 36. And if he does forfeit it, he can 
 never redeem it: he is lost forever, 
 ver. 37. 
 
 38. An additional reason for follow- 
 ing Jesus in self-deuial and crosses 
 derived fronj what his hearers might 
 
 experience at the judgment. This is 
 partly omitted by Mattliew, and briefly 
 given by Luke. Whosoever there- 
 fore. Kather, For whoerer. Ashamed 
 of me, as his Lord and teacher. Of 
 my Avords, doctrines and precepts, 
 my teachings. Very probably the feel- 
 ings of pride and shame liad, in part, 
 influenced Peter in rebuking Jesus. 
 Adulterous and sinful genera- 
 tion. A faithless and wicked people. 
 A perverse and apostate race. In the 
 Old Testament, God is represented as 
 the husband of his chosen people, and 
 hence idolatrj' and unfaithfulness on 
 the part of the latter are represented as 
 spiritual adultery, Ex. 34 : 15. In their 
 departure from God, in their rejection 
 of Jesus, the God incarnate, their true 
 husl)and, and in their spiritual idolatry 
 (Ezek. 14 : 3), they were indeed an 
 aduUeroKS, faitldess generation. See 
 John 12 : 41-43 for an example of some 
 who were ashamed of him before that 
 wicked generation. In contrast, com- 
 pare Paul, who was not ashamed of him, 
 Koni. 1 : IG. Of him also shall the 
 Son of man, whom you now see, be 
 ashamed, rightly and justly disown- 
 ed and iTJected by him, when he 
 cometh in theglory of his Father, 
 when in contrast to liis present humble 
 condition he shall come in the gloiious 
 majesty of God the Father, Jolni 17 : 5 ; 
 Heb. 1:3; Matt. 24 : 30. Holy 
 angels, as distinguished from fallen 
 angels, evil spirits. Luke, who omits 
 " in this adulterous and sinful genera- 
 tion," is fuller here, mentioning three 
 glories, his own, his Father's, and the 
 holy angels'. Jesus evidently refers to 
 his second coming and the judgment, 
 when lie shall render to every man ac- 
 cording to liis works. Matt. 10 : 27 ; 
 7 : 21 ; 13 : 40-12 ; 25 : 31, 41. 
 
 Remarks. 
 
 1. Jesus pities men in temporal as 
 well as in spiritual poverty. Like Uim 
 
A.D. 29. 
 
 MARK Vm. 
 
 161 
 
 we should have compassion on the poor 
 and destitute, vers. 1-3 ; oh. 6 : 34 ; 
 Lulce 10 : 30-37 ; Col. 3 : 13; 1 John 
 3 : 17 ; Jumes 5 : 11. 
 
 2. Great straits may attend following 
 Jesus. But let us follow on ; he will 
 provide, vers. 3-9; Ps. 34:10; Isa. 
 33 : 16 ; Mutt. 6 : 30-34. 
 
 3. The people waiting continuously 
 on Jesus three days — a rebuke, an 
 example, and an encouragement to 
 many in our day, vers. 2, 3 ; Isa. 40 : 31 ; 
 Acts 1 : 12-14. 
 
 4. For otlier thoughts on Feeding the 
 Four Thousand, see on Feeding the 
 Five Thousand, ch. (> : 35-46, Remarlis 
 36 to 4.5. 
 
 5. Jesus was soon known wherever 
 he went. So will the Christian be, if 
 he is faithful to Christ, vers. 10, 11 ; 
 Matt. 5 : i:i-16 ; Acts 4 : 13 ; Acts 28 : 
 3-9, 17, 30, 31. 
 
 6. We should seek after light and 
 trutii ; but l)e\vare of a caviling spirit, 
 ver. U ; Jolin 8:6-8; Acts 13 : 4:^-4<). 
 
 7. Wickedness and unbelief are a 
 cause of grief to the Lord Jesus, ver. 
 12 ; ch. 7 : 34 ; 9 : 19. 
 
 8. Grief over the sins and unbelief of 
 others is an evidence of grace in the 
 heart, ver. 12 ; Ezek. 9:4; Rom. 9 : 
 1-3 ; 2 Pet. 2 : 8. 
 
 9. It is a fearful thing when men are 
 left to themselves, and Jesus departs 
 from them, vers. 12, 13; Dan. 12 : 10; 
 Hos. 9 : 12 ; Heb. 10 : 31. 
 
 10. Like Jesus, let us so use those 
 things in which people are most in- 
 terested, so as to win their attention 
 and turn their minds into profitable 
 channels, ver. 14; John 4 : 7-l.'>, 31-34; 
 6 : 26, 27. 
 
 11. False doctrines have an insidious 
 influence. Cliristians may be aflected 
 by those around them, when they little 
 suspect it, ver. 1.5 ; Gal. 5:9; Eph. 4 : 
 14 ; 3 Tim. 4:3; Rev. 2 : 14, 15. 
 
 12. One error may pervert a whole 
 eystem of doctrine, or affect the whole 
 of one's practice, ver. 15 ; 1 Cor. 5 : 
 6-8 ; Gal. 5 : 9. 
 
 13. Guard against superstition and 
 formalism on the one hand, and skep- 
 ticism and worldliness on the other, 
 ver. 15 ; Rom. 10 : 2, 3 ; Col. 2 : 8. 
 
 14. Christians often suffer much from 
 spiritual ignorance, and dullness of 
 
 Siritual apprehension, vers. 16-18 ; 1 
 )r. 3 : 1 ; Heb. 5 : 12. 
 
 15. Be more anxious about spiritual 
 than bodily nourishment, vers. 16, 17; 
 Luke 10 : 41, 43 ; John 6 : 27. 
 
 16. The consideration of past mercies 
 and experiences will strengthen our 
 faith, and help us to understand the 
 word and Providences of God, vers. 18- 
 20 ; Ps. 77 : 10-12 ; Heb. 10 : 32 ; 2 Pet. 
 1 : 16-18 ; Rev. 3 : 3. 
 
 17. Sinners are spiritually blind, ver. 
 33 ; John 9 : 39; 2 Cor. 4 : 4; 1 John 
 2: 11. 
 
 18. Christ is not limited in his man- 
 ner of working and of siiving men. 
 Beware, therefore, of limiting his power 
 and spirit. Beware also of ruts, vers. 
 22, 23 ; John 3:8; Rom. 11 : 34 ; 
 1 Cor. 12 : 4-11. 
 
 19. Sometimes Jesus confers his 
 favors instantly ; at other times, gradu- 
 ally, vers. 2:3-35. 
 
 In conviction, compare Saul of Tar- 
 sus with Lydia, Acts 9 : 3-6 ; 16 : 14. 
 In conversion, the Pentecostal converts 
 with the eunuch, Acts 2 : 41 ; Acts 
 8 : 31-37 ; also with Paul, Acts 9 : 9, 11, 
 17, IS ; ApoUos, Acts 18 : 26 ; and the 
 twelve disciples at Ephesus, Acts 
 19 : 1-6. 
 
 30. Whoever by faith has caught 
 glimpses of Jesus and spiritual truth, 
 sliould take courage, vers. 24, 25 ; ch. 
 4 : 36-39 ; Prov. 4 : 18 ; Pliil. 1 : 6. 
 " The blessed experience of the first 
 believing look : a strengthening of 
 faith, which became the transition to 
 perfect siglit. " — Lange. 
 
 31. A good place for beginning a reli- 
 gious life : at home, in our own family, 
 ver. 36 ; ch. 5 : 19. 
 
 22. "Happy are those journeys in 
 which time is not wasted on trifles, but 
 redeemed as far as possil)lefor the con- 
 sideration of spiritual tilings," ver. 37; 
 Luke 9 : 57-63 ; 34 : 33 ; Deut. 6 : 7. 
 
 23. Many speculate about Jisus and 
 seem to know much of him, yet fail of 
 saving knowledge, vers. 27,38; 3 Tim. 
 3 : 7; 1 John 3 : 33. 
 
 24. We must both believe in Jesus as 
 the Clirist, and confess it, ver. 28 ; Rom. 
 10 : 8-10. 
 
 25. There is a time for the utterance 
 of every truth. Seek both the time and 
 the utterance, ver. 30 ; ch. 9:9; John 
 16 : 12 ; Eccle. 3 : 7. 
 
 2<). The atonement was a necessity. 
 If sinners could have been saved with- 
 out it, they would have been. But 
 "the Son of man must sutler," ver. 
 31 ; Luke 34 : 26 ; Acts 17 : 3 ; Rom. 
 3 : 24-26 ; Gal. 2 : 21 ; Ileb. 9 : '2^2. 
 
 37. Unrenewed people generally 
 think their own way better thin 
 Christ's. And even Christians m.._. 
 
162 
 
 MARK IX. 
 
 A.D. 29. 
 
 IX. And he said unto them, ' Verily I say unto you, 
 Tliat there be some of them that stand liere, wliicli 
 shall not taste of death, till they have seen ''the 
 kingdom of God come with power. 
 
 i Mt. 16. 28 ; Lk. 
 9. 27. 
 
 "Mt. 24. 30; 25. 
 31 ; Lk. 22. 18. 
 
 sometimes thus oppose Jesus, ver. 33 ; 
 Gal. 3 : 1^. 
 
 28. How nuich ignorance, pride and 
 conceit may be minf^ied with love and 
 sincerity in the Christian ! vers. 32, 33 ; 
 
 1 Cor. 3:1-3; 8 : 2. 
 
 29. The minds of men are ever op- 
 posed to the mind of God, ver. 33 ; 
 Rom. 8:6-8; Gal. 5 : 21 ; 1 Pet. 2 : 11, 
 20, 21 ; 1 John 2 : 15-17. 
 
 30. Learn to exercise charity toward 
 erring disciples, vers. 32, 33 ; Gal. 
 6 : 1, 2. 
 
 31. Self-renunciation is the soul of 
 true confessing of Christ, ver. 3-4 ; Matt. 
 10 : 38. 
 
 32. Through the death of self, we 
 come forth unto eternal life, ver. 35 ; 
 John 12 : 24-26 ; Rom. 6 : 5-11 ; Gal. 
 
 2 : 19-21 ; 5 : 24. 
 
 33. Religion must engage the powers 
 and purposes of the soul, or we are lost 
 forever, ver. 35 ; Luke 14 : 26-33. 
 
 34. The soul is of infinite value. If 
 once lost, it can never be retrieved, 
 vers. 36, 37 ; Luke 9 : 25, 26 ; 12 : 16-21. 
 
 35. How great the danger and how- 
 fearful the consequences of being 
 ashamed of Christ ! ver. 38 ; Prov. 
 29:25; 2 Tim. 1 :8; 2:12. 
 
 CHAPTER IX. 
 
 This chapter is closely connected 
 chronologically and in sentiment with 
 what precedes. The first verse belongs 
 to the preceding context. Having fore- 
 told his own death, and taught the ne- 
 cessity of self-denial, Jesus, by his 
 transfiguration, gives three of his chosen 
 disciples a glimpse of his future glory, 
 thus encouraging them, and preparing 
 them for scenes of trial and sufl'ering. 
 This gives rise to a conversation regard- 
 ing Elijah, in which Jesus points out 
 John the Baptist as the Elijah which 
 was to come. Returning from the 
 mount, they find the nine disciples 
 unable to cast out a demon. Jesus 
 heals the demoniac, and teaches the 
 necessity of a stronger faith, obtained 
 through prayer and fasting. Passing 
 tlirough Galilee, he again predicts his 
 death and resurrection. On their way 
 
 to Capernaum, the disciples contend 
 for the preeminence, which leads Jesus, 
 on their arrival there, to discourse on 
 humility and tiue greatness ; on in- 
 tolerance and otlenses ; on purity and 
 peace. The events are evidently nar- 
 lated chronologically, since both Mat- 
 thew and Luke present them in the same 
 order. 
 
 1. This verse should have been con- 
 nected with the preceding chapter, like 
 Matt. 16 : 28 ; and is a good illustration 
 of the arbitiary way in which the Bible 
 has been divided into chapters and 
 verses. Notice Mark's oft-repeated 
 phrase, And he said unto them, 
 calling special attention to what fol- 
 lows. Verily I say, etc. A most 
 solemn and authoritative declaration. 
 See on ch. 3 : 28. There be, etc. 
 There are swne of those utandivg here. Of 
 the twelve and of the multitude, all of 
 whom he was addressing, ch. 8 : 34. 
 Which. 117(0. Shall not taste, 
 etc. A strong negative in the original ; 
 death is represented by the figure of a 
 bitter cup or goblet, shall not die. Till 
 they have seen the kingdom of 
 God, of the Messiah ; see on ch. 1 : 14. 
 Come with power. Already come 
 witli jjower, with the exhibitions of di- 
 vine and omnipotent power. The king- 
 dom had, indeed, already come or com- 
 menced, Luke 17 : 20, 21. The lan- 
 guage in Matthew (16 : 28), "Till they 
 shall see the Son of man coming in his 
 kingdom," presents Jesus as the king 
 and divine representative of his king- 
 dom. Tlie fulfillment of this predic- 
 tion has been variously referred by 
 commentators : 1. To the Transfigura- 
 tion. 2. To the Resurrection. 3. To 
 the day of Pentecost. 4. To the de- 
 struction of Jerusalem. 5. To the pro- 
 gressive establishment of Christ's king- 
 dom, between the eflTusion of the Holy 
 Spirit on the day of Pentecost and the 
 destruction of Jerusalem. 6. To the 
 second coming of Christ. 
 
 The great objection to any of these 
 views appears to be a want of compre- 
 hensiveness. They lose sight of a great 
 principle in prophecy, namely, that it 
 often points, not only to the final event 
 Itself, but also to types of that event, 
 
A.D. 29. 
 
 MARK IX. 
 
 163 
 
 The Transfiguratioti. 
 
 2 ' AND after six days Jesus taketh with Mm Peter, 
 and James, and John, and leadeth them up into an 
 
 ' Mt. 17. 1 ; Lk. 9. 
 28. 
 
 thus inchulinff a .series of events, all 
 raiiiiiiii( uiuUt one descrii^tion, and ful- 
 tilknl by one proplieey. Thus, the reii^ii 
 of Solomon is a type of the glory and 
 the durability of tlie reign of Christ, 
 the Son of David, Ps. 12. The return 
 of Israel from their eaptivity at Bal)y- 
 lon is linUed in ])ioplieey with the fu- 
 ture triumph and glory of spiritual 
 Israel. Aceording to this principle, 
 this prediction was fulfilled to the 
 apostles and disciples in the resiwree- 
 tion (Rom. 1 : 4), to the multitude and 
 people generally in the pentecoslal sea- 
 son, and the complete, mii'aculous es- 
 tablishment of Chri>tianity (Acts 4 : 
 •i.>-;30 ; 13 : ^'i-U ; ;i Cor. 13 : 4 ; Ps. 2 : 
 ()), and to the Jewish nation in his pro- 
 vidential comiitg at the destruction of 
 Jerusalem, which was a type of his final 
 coming. 
 
 We can hardly refer this prediction 
 to the transfiguration, which occurred 
 only a few days after; for the expres- 
 sion, ".s-ArtZ? 1 lot taste of death till,'''' im- 
 plies some distance of time, and not 
 merely length of privilege. Compare 2 
 Pet. 1 : 15. So, also, it is notabsolutely 
 necessarj' to include in the fullillment 
 Christ's second coming to judgnn'nt ; 
 yet, the reference of Jesus to that 
 coming, in the preceding verse (ch. 8 : 
 38), would naturally suiigcst that view. 
 Thus, some of those present saw Jesus 
 come as a king in his kingdom, and in 
 this they saw a type and earnest of his 
 final coining. John (John 21 : 22), and 
 jirobably Philip, survived the destruc- 
 tion of Jerusalem, which occurred about 
 forty years after this. 
 
 2-10. The TK.\NSFi(irR.\Ttox. Jesus 
 miraculously presented to three chosen 
 disciples, as a spiritual and glorilied 
 Savior, tlie Redeemer and Lawgiver of 
 his peo[)le. An earnest of his future 
 glorv and that of his followers. Matt. 
 17 : l-t» ; Luke it : 28-;iG. 
 
 In the first portion of the narrative 
 Luke is the fullest, but in the latter 
 j)ortion Mattheiv and Mark. The ac- 
 counts of the two latter are very simi- 
 lar, but Mark is the )nore \ ivid ; he 
 alone records the looking aritund of the 
 disciples, discovering the sudden van- 
 ishing of Moses and Ellas ; and the 
 
 questioning of the disciples among 
 thetnselves what rising from the dead 
 should mean. 
 
 2. After six days. Six days after 
 the confession of Pi'ter, related in the 
 prcecdinii' clia]3ter. Luke (9 : 28), count- 
 ing the days of Peter's confession and 
 of the transllguration, says, le^s deli- 
 nitely, "about eight days." It was very 
 fitting that Jesus sliould make some 
 exhildtion of his glory as a divine and 
 human Savior, verj- si)on after Peter's 
 confe.-'sion and his own prediction of 
 his sufferings, and his discourse on 
 self-denial. The specification of time 
 suggests, and indeed imjjlies, some 
 comiection or relation between the j ire- 
 ceding discourse and the Transfigura- 
 tion. Why Jesus must suffer death, 
 anil how glorj' .should follow, was a 
 mystery to the disciples. Je^us gave 
 them a week to ponder his sayings, and 
 then gave some of them this wonder- 
 ful exhibition of himself as the Messiah, 
 the Son of God, and the Son of man, 
 the great Lawgiver and Prophet, the 
 great Priest ami King, the sufrering 
 and the glorified Redeemer. Taketh 
 with him. i-ilerally, Tak-es alotiij ov 
 with, as com[)anif)ns or attendants. 
 Peter, James and John.. The 
 thr e !~peeially-favore(l ajiostles, and 
 tin: mo^t intimate bosom frien<ls of 
 Jesus. They alone saw Je>us raise the 
 daughter of jairns (ch. 5 : 87), and they 
 alone were the witnesses of his agony 
 in the gai'den, ch. 14 : M3. Now they 
 are chosen to behold his transfigured 
 glory. Peter refers distinctly to this 
 wondrous scene, 2 Pet. 1 : 10-18. John, 
 in a more general manner, savs, " We 
 beheld his glory," John 1 : 14.' 
 
 Leadeth them up into a high 
 mountain apart by themselves. 
 He lu'ings them to the summit of a 
 mountain, to a secluded, solitary j)laee, 
 a!id there they were alone by them- 
 selves. Luke ('J : 28) says that Jesus 
 came to i)ray, and that the disciples 
 were heavy with sleej). Some there- 
 fore sui)pose that the Transllguration 
 occurred at night — a very i)robable sup- 
 position ; for night was a very common 
 season with Jesus for jirayer (ch. : 
 40 ; Luke : 12), and he did not descend 
 
164 
 
 MARK IX. 
 
 A.D. 20. 
 
 high mountain apart by themselves. And he was 
 transfigured before them ; and his raiment became 
 shining, exceeding "^ white as snow ; so as no fuller 
 on earth can wliite them. And there appeared unto 
 them Elias with Moses : and they were talking with 
 
 "Dan. 7. 9; Mt. 
 28. 3 ; Rev. 1. 12- 
 16 ; 10. 1. 
 
 the mountain till the next day. Be- 
 sides, the wliole scene could be seen to 
 better advantage at nifht tlian by day. 
 What mountahi this was, is wisely con- 
 cealed from us. Tradition says it was 
 Mount Tabor, the hisi^hest peak in 
 Galilee, five miles east of Nazareth, 
 but without foundation ; for a fortiiied 
 town stood on the summit of Tabor, 
 and was g-arrisoned by the Romans, in 
 the time of Christ. Besides, Jesus was 
 more than fifty miles north of Tabor, 
 in the region of Caesarea Philippi ; and 
 it does not appear that he returned to 
 Galilee till after the Tianstiguration, 
 ver. 30. It was, more i)robably, on one 
 of the summits of Ilermon. 
 
 "Standing upon the height which 
 overlooks Csesarea Philippi, I looked 
 around upon the towering ridges which 
 Great Hermon, the Sheikh of the Moun- 
 tains, as the Arabs call it, projects into 
 the plain. Full of thought that one of 
 these summits on which I gazed had 
 in all probability witnessed the Trans- 
 figuration, I had fixed upon one of them 
 Avhich, from its peculiar position, foim 
 and elevation, might aptly be spoken of 
 as a 'high mountain ajiart,' when, cast- 
 ing my eye casually down along its 
 sides as they sloped into the valley, the 
 remains of three ancient villages ap- 
 peared dotting its base. I remembered 
 how instantly on the descent from the 
 mountain Jesus had found himself in 
 the midst of his disciples and of the 
 multitude, and was jileased at observing 
 that the mountain-top met all the re- 
 quirements of the Gospel narrative." — 
 Dr. Wm. Hanna, Life of V/tiift, vol. i., 
 p. 336. 
 
 Transfigured before them. He 
 was changed in appearance. Luke 
 (9 : 29) says " the fashion (or appear- 
 ance) of his countenance was altered," 
 and that this occurred while he was 
 praying. Matthew (17 : 2) says : " his 
 face did shine as the sun." As faint 
 illustrations, the case of Moses may 
 be used, the skin of whose face shone 
 when he descended from the mount 
 (Exod. 34 : 29-35), and that of Stephen, 
 whose face shone before the Sanhedrim 
 
 as the face of an angel. Acts 6 : 15. 
 In the next verse we learn that the 
 change extended to his raiment. His 
 divine nature shone forth, and its glory 
 enveloped his i^erson. Before them 
 implies that this change took place in 
 their presence, and that it was actually 
 seen by them as chosen witnesses. 
 They were witnessing that for which 
 Jesus had brought them hither. 
 
 3. His raiment, Jiisgannents, clothex, 
 especially his outer ones, which were 
 visible. Mark specially and most 
 graphically describes the effulgence of 
 his raiment ; but speaks less of the 
 glory of his countenance, which is im- 
 plied in his being transfigured, and 
 indeed by the whole description. 
 Shining. "A still more expressive 
 term in the original, applied by Homer 
 to the glistening of polished surfaces, 
 and to the glittering of arms, by Aris- 
 totle to the twinkling of the stars, and 
 by Euripides to the flashing of light- 
 ning." — J. A. Alexander. Notice how 
 exiu-essivethe language, &fm>'//e shining. 
 Exceeding Avhite as snoAV ; than 
 Avhich nothing could be whiter. Some 
 vei7 ancient manuscripts omit«s«(o;('; 
 others retain it, and Meyer remarks that 
 if it were an interpolation it would be 
 «.t the sun, after Matt. 17 : 2. So as no 
 fuller on earth, etc. Rather sucfi, 
 i. e., garments, as iio fuller on earth can 
 ichiten, or, according to some ancient 
 manuscripts and high critical authority, 
 can so whitcti. No fuller can produce 
 such whiteness. It was supernatural. 
 The Romnns carried the art of whiten- 
 ing to a high degi'ce. The Jews also 
 gave much attention to it. Linen gar- 
 ments were made to glisten with wliite- 
 ness. Besides soap (Matt. 3 : 2) and 
 niter for cleansing (Prov. 25 : 20 ; Jer. 
 2 : 22), chalk or white earth of some 
 kind was used for whitening, being 
 rubbed into the garments. 
 
 4. Glory was not only manifested in 
 and around his person, but heavenly 
 visitors attended him. And there ap- 
 peared to them, or was seen by them. 
 The disciples actually saw Moses and 
 Elijah. It was no apparition or mere 
 
A.D. 29. 
 
 MARK IX. 
 
 165 
 
 5 Jesus. And Peter answered and said to Jesus, 
 Master, " it is good for us to be here : and let us 
 make three tabernacles; one for thee, and one for 
 
 6 Moses, and one for Elias. For he wist not what to 
 
 > Ps. 84. 10; Heb. 
 12. 22-25; Rev. 
 1. 17. 
 
 appearance, but a glorious reality. 
 Elias with 3Ioses. Elias is the 
 Greek foiin of the Hebrew name Elijah. 
 Wliile Matthew and Luke say Moses 
 and Elias ; Mariv lias the peculiar ex- 
 pression above, putting Elias tir.st and 
 adding with Mosex. This does not im- 
 ply that Moses was in any subordinate 
 position on this occasion, for in Peter's 
 address to Jesus (ver. 5) .Moses is placed 
 before Elijah ; but rather that the niiud 
 of the evangelist went out naturally to 
 Elijah lirst, whose appearance had been 
 especially expected by the Jews, ver. 
 11. Peter, under whose direction Marie 
 wrote, may liave at tirst imagined that 
 the prediction of Malaehi (4 : 5) was 
 now fulfilled, and the thought may 
 have so impressed itself upon his mind 
 that he became accustomed to use this 
 phraseology. It is one of those graphic 
 strolvcs of Mark's style, which takes us 
 to the mount, aud seems to put us in 
 Peter's position. Moses was the repre- 
 sentative of the law, and Elijah of the 
 prophets. Luke tells us that they "ap- 
 peared in glory;" also that the disci- 
 ples were heavy with sleep ; but awak- 
 ing, saw Jesus iu his glory aud the two 
 men with him. 
 
 It Is idle to ask how the disciples 
 knew them, since many ways can be 
 conceived how they could come to this 
 knowledge. Jesus may have saluted 
 them by their names ; or the conversa- 
 tion may liave indicated it ; or tliey 
 may have known them intuitively 
 through the Spirit, etc. In Moses also 
 they saw, in a glorious, visible form, a 
 spirit of the just made perfect, and in 
 Elijah, one in his glorious body. Eli- 
 jah had been translated nine hundred 
 years before, and Moses died more than 
 fourteen hundred years before, on 
 .Mount Nebo, and the Lord " buried 
 him iu a valley, iu the land of Moab, 
 over agjiinst Beth-peor." There is no 
 reason for believing that he had been 
 raised from the dead. He may have 
 appeared iu a form assumed by angels 
 on other occasions. 
 
 Were talking ivith Jeittts, while they 
 were with him, and were thus engaged 
 when the disciples saw them. The sub- 
 ject of the conversation, as Luke (.9 ; '61) \ 
 
 Informs ns, was his death, " his decease 
 {(leparture) which he should accomplish 
 at Jerusalem." They speak of that 
 which tlie law and prophets had typi- 
 fied and foretold. A becoming theme 
 of such historical personages, and re- 
 presentatives of the Law and Prophets. 
 
 5. The effect on the disciples. Peter 
 again appears as spokesman (ch. 8 : 29), 
 not of the twelve, but of three. An- 
 swering. The word answer is often 
 used in Scripture as a kind of response 
 to some words, circumstance, or occa- 
 sion which precedes. Thus what Peter 
 had just seen gave the occasion of 
 what he now uttered. His language 
 was a response of his feelings in view 
 of the circumstances around him. See 
 John 2 : 18 ; 5 : 17, as good illustra- 
 tions of this use of the word. Said to 
 Jesus. Addressed him as the principal 
 personage, and the most familiar to 
 liim. Master. Literally, Rabbi, the 
 Hebrew word meaning Master. It is 
 worthy of notice that Mark alone gives 
 the original word that Peter uttered in 
 addressing Jesus, while Matt. (17:4) 
 and Luke (9 : o3) give Greek transla- 
 tions of it. It is good, etc. Joy, a holy, 
 spiritual ecstasy pervaded the souls of 
 the discii)les. Peter felt delight and a 
 desire for more ; but he was not pre- 
 pared for its continuance, as his con- 
 fusion and mingled terror showed, ver. 
 ('). To work and sutFer was better than 
 to remain tliere. Their time for rest 
 and glory had not yet come. Peter, in 
 his bewilderment," proposes to erect 
 three tabernacles, booths or tents, 
 doul)tless here of Immches and leaves 
 of trees, such as could be made in that 
 solitary I'etreat. Such booths were 
 erected at the feast of Tabernacles. 
 He proposes three booths, though six 
 persons were present. He would have 
 one for each of the glorious personages 
 present, and he and his two fellow-dis- 
 ciples act as servants. In his address 
 he places Jesus first, Moses second, and 
 Elijah last, which shows that the order 
 of the names in the preceding verse do 
 not indicate any superiority in Elijah 
 over Moses. 
 
 6. Mark now gives an explanation of 
 this strange request : For he wist 
 
166 
 
 MARK IX. 
 
 A.D. 30. 
 
 7 say ; for they were sore afraid. And tliere was a 
 cloud that overshadowed them : and a voice came 
 out of the cloud, saying, This is my beloved Son: 
 
 8 hear him. And suddenly, when tliey had looked 
 round about, they saw no man any more, save Jesus 
 only with themselves. 
 
 9 "And as they came down from the mountain, he 
 charged them that they should tell no man what 
 things they had seen, till the Son of man were risen 
 
 'ch. 8. 30; Mt. 
 16. 20 ; 17. 9. 
 
 not what to say. For he knrw not, 
 etc. His words came foith witliout 
 thought or delibeiation. He felt he 
 must say something, and he littered 
 that which came tirst into his mind. 
 Luke (9 : 33), presenting a little different 
 side of Peter's bewilderment, says, 
 "not knowing what he said." The 
 cause of this state of mind is given : 
 For they, James and John, were 
 affected in the same way as Peter, 
 were sore afraid, greatly terrified; 
 pervaded and borne down with an in- 
 tense religious awe at the glory around 
 them. Mark speaks of the tirst stage 
 of this fear, while Matthew (17 : 6) 
 describes its climax and overpowering 
 influence when the voice spoke out of 
 the cloud. 
 
 7. Two more wondrous events occur, 
 the cloud and the voice. And there 
 Avas, etc. And there came, or becn»ie a 
 cloud ; it came into existence. That 
 overshadoAved them, making a 
 sheltering covering to them. A ditfer- 
 ent covering from what Peter had sug- 
 gested. Matthew (17 : 5) says it was a 
 bright cloud. It was the symbol of the 
 divine ])rcsence, as was the cloud over 
 the tabernacle (Exod. 40 : 38), the cloud 
 on Mount Sinai (Exod. 24 : Ki, 17), and 
 the cloud in Solomon's temple (1 Kings 
 8 : 10, 11). Compare Exod. 10 : 10 ; 
 Ezek. 10 : 4 ; Rev. 14 : 14. It was 
 doubtless similar to that at his ascen- 
 sion, Acts 1 : 9. But who are meant 
 by them? Some say Jesus, Moses and 
 Elijah ; others, the disciples ; and 
 others, still more correctly, I think, all 
 present. See Luke 9 : 34. A voice 
 came out of the cloud from God 
 the Father, as in eh. 1:11, giving the 
 same attestation as tliat at his h;iptism. 
 Matthew (17 : .5) gives the fuller form, 
 having the words, " in whom I am well 
 pleased." The divine testimony is at- 
 tended by the conunand whieli was 
 wanting at his baptism. Hear ye 
 
 him. Attend to his instructions ; hear 
 and obey him as the Messiah, the 
 Prophet and Lawgiver of tlie church. 
 Compai'e the prediction in Dent. 18 : 
 15-19 ; Acts 3 : 23 ; 7 : 37. God would 
 now speak through his Son, Heb. 1 : 
 1, 3. He is emphatically the Great 
 Teacher. In these occurrences the 
 disciples were favoiedwith a sign from 
 heaven. Com])are 3 Pet. 1 : 1(5-18. 
 
 8. And suddenly. This glorious 
 scene ended abruptly. When they 
 had looked round about; look- 
 ing around after those who had been 
 with Jesus. Matthew (17 : G) relates 
 that when the disciples heard tlie voice 
 from the cloud they fell on their face, 
 but Jesus touched them and they re- 
 covered from their fear, and looked up. 
 The heavenly messengers departed im- 
 mediately after the voice, and Jesus at 
 once attends to his overpowered dis- 
 ciples. All took but a moment. They 
 saw no man, etc. A strong negative 
 expression. They no longer saw any one 
 of those they had previously seen, but 
 Jesiix only with themselves. They saw 
 Jesus only, or alone, the one fore- 
 sliadowed, foretold, and testified to by 
 the law and prophets, and the one now 
 to be heard and obeyed. The old dis- 
 pensation is passing away : Jesus re- 
 mains the same, yesterday, to-day and 
 forever. 
 
 We have here an open manifestation 
 and declaration of Christ's power and 
 glory. It is not improbable that this 
 was one of the points in his history 
 to which Jesus referred when he said 
 (Matt. 28 : 18, correctly translated), " All 
 power was given to me in heaven and 
 on earth." 
 
 9. As they came down, etc. It 
 would seem that they descended imme- 
 diately, or very soon after the trans- 
 figuration. While descending, Jesua 
 charged his disciples that they 
 should tell, relate, narrate in detail to 
 
A.t>. 29. 
 
 MARK IX. 
 
 167 
 
 10 from the dead. And they kept that saying with 
 themselves, questioning one with another what the 
 rising from the dead should mean. 
 
 11 And they asked him, saying, Wliy say the scribes ""Mai. 4. 5; Mt. 
 
 12 p that Elias must first come ? And he answered and ,pg ^^i 6- Is 53 
 told them, Elias verily cometh first, and restoreth 2, etc. ; ban". 9. 
 all things ; and ^ hoAv it is written of the Son of man, , |^j^ ^ .. . pj.. 
 that he must suffer many things, and ' be set at 2. 7. ' ' 
 
 no man, no one, what they saw on the 
 mount. The time had not come for its 
 aiinoiuicement. The minds of the peo- 
 ple and even of the other disciples were 
 not prepared either to receive or use 
 properly such revelations. Even these 
 three privileged disciples were not 
 yet prepared to announce these facts in 
 their proper bearing. They still had 
 carnal views of Christ, and did not yet 
 understand about a crucified, risen and 
 gloiilied Redeemer. Till the Son of 
 man, etc. Except ivhen the Son of man 
 shouhl have riienfroin (he dead. Then 
 tliey would be prepared to announce it, 
 and then would come the time for others 
 to hear it. Notice he says Son of man. 
 See on ch. 2 : 10. 
 
 10. And they kept that saying, or, 
 word, the whole charge or command of 
 the preceding verse, Avith, rather to 
 themselves; they kept it secret. Or, 
 with a different punctuation, which 
 upon the whole seems preferable : And 
 they kept the sai/ing, questioning among 
 themselves, etc. They resolutely retained 
 the saying in their minds, pondering it. 
 According to either, it is implied that 
 the disciples obeyed, which is plainly de- 
 clared in Luke 9 : 36. One thing in that 
 saying gave rise to qnestioniiig or in- 
 quiring among themselves, namely , 
 what the rising: from the dead 
 should mean, or literally, f^'. Their 
 doubt was not about the resurrection 
 generally, for all the Jews, except the 
 Saddueees, lield to a resurrection from 
 the dead (John 11 : 24 ; Acts 23 : 6-8), 
 but about the resurrection of Jesus from 
 the dead. This implied that he must 
 die, and his death formed the great dilli- 
 cultj'. The death of Jesus was contrary 
 to their preconceived views of the Mes- 
 siah, who they exi)ected would live for- 
 ever, John 12 : 34. They therefore ques- 
 tioned what this rising from the dead 
 was ; whether it was to be taken lite- 
 rally or figuratively ; whether it was plain 
 or parabolic language. It was easy for 
 them to suppose him uttering, as he 
 
 often did, a dark and figurative saying. 
 What they had seen upon the mount 
 might lead them to infer that as some 
 from the heavenly world, one of them 
 from among the dead, luid come to him, 
 so he in some miraculous manner might 
 go among the dead and return. 
 
 11-13. Jesus answers the question 
 CONCEKNING ELIJAH. Matt. 17 : 10-13. 
 Matthew's account is the fullest. 
 
 11. Why. The short stay of Elijah, 
 the secrecy of his visit, the prohibition 
 of Jesus not to relate it at present, and 
 his reference to rising from the dead (to 
 them so mysterious, ver, 10), surprised 
 them, and led to this question. Scribes. 
 Jewish teachers, learned men in the 
 Scriptures and in the traditions. The 
 scribes taught that Elijah would come 
 l)ersonally, settle controverted questions, 
 restore the theocracy, and prepare the 
 people for the coming of the Messiah. 
 Thus Jesus refers to this latter thought 
 in the next verse, " Restoreth all 
 things." The Jews still expect his com- 
 ing. Must first come, before the ad- 
 vent of the Messiah. Yet Jesus had 
 come, and after it Elijah had appeared. 
 Here is another element entering into 
 the reasonings of the three disciples, 
 and leading them to ask the question. 
 They seem to have regarded Mai. 3 : 1—1 ; 
 4 : 5 as having been just fulfilled on the 
 mount. Yet why did not Elijah stopand 
 do the work he was expected to do ? Or 
 was this appearance of Elijah a precursor 
 of a greater coming of Jesus, which 
 might l)e indicated by " rising from the 
 dead"? However that might be, the 
 facts that had just occurred seemed to 
 contradict the teachings of the scribes. 
 
 12. Answered and told. Accord- 
 ing to the best critical authorities this 
 verse should begin with simply. And he 
 said to them. £Iias verily cometh 
 first. Rather, Elijah indeed, etc. It is 
 true that he comes first, as the scribes 
 teach, and restoreth all things. But 
 this coming and reformation were dif- 
 ferent from what the scribes expected. 
 
168 
 
 MARK IX. 
 
 A.D. 29. 
 
 13 nought. But I say unto you, That 'Elias is indeed 
 come, and they have done unto him whatsoever they 
 listed, as it is written of him. 
 
 Mt. 11. 14; n. 
 13; Lk. 1.17. 
 
 14 
 
 Healing of a deaf and dumb demoniac. 
 
 ' Mt. 17. 14 • Lk 
 
 * AND when he came to Ms disciples, he saw a 9. 37. ' 
 
 Jesns admits the facts, but would cor- 
 rect false notions. The " rcstorinjj all 
 tilings" was a brief summary of the 
 ]irophecy concerning Elijah. " He shall 
 prepare the way before me ;" " lie shall 
 turn the hearts of the fathers to the 
 children," Mai. 3:1; 4:6. This John 
 the Baptist began to do (Luke 1 : 17 ; 
 3 : 3-14) ; and this is really done in the 
 dispensation which he came to herald, 
 Acts 3 : 21-23. The Elijah who was to 
 come was to be a reformei', re-establish- 
 ing, reducing to order, and bringing 
 things to a proper religious state. 
 
 Some interpreters suppose a double 
 coming of Elijah — the first " in spirit 
 and in power," in the person of John 
 the Baptist; the second "literal and 
 in person," at the end of the world, im- 
 mediately before Christ's second com- 
 ing. But I cannot see anything in Mala- 
 chi 4 : 5, 6 and Matt. 17 : 11 demand- 
 ing a second and literal coming. Besides, 
 Jesus in Matt. 17 : 12 declares that 
 "Elijah has already come." John the 
 Baptist indeed declared that be was not 
 Elijah (John 1 : 21), that is, in the sense 
 that the Jews used the word, who expect- 
 ed a personal return. But he was the 
 Elijah of prophecy, who was to come, 
 and is distinctly so announced to Zacha- 
 rias by the angel, Luke 1 : 17 ; and also 
 so declared in the uext verse and in Matt. 
 11 : 14. 
 
 And how is it Avritten. This is 
 properly a question in the original. Some 
 place an interrogation at the end of the 
 verse. It is better, with others, to place 
 it thus. Ami how is it written of the Son 
 of vian? Concerning his coming and 
 work. The answer is at once briefly 
 given. That he must suffer, etc. 
 That is. He comes in order that he may 
 suffer. Be set at nought, he treated as 
 nothing, elesijiaed, Isa. 53 : 3. This pre- 
 pares the way for what is said regarding 
 Elijah in the next verse. What is true 
 of the Messiah is true also of his fore- 
 runner. As they had not properly con- 
 ceived of the one, so they had not of the 
 other. As the Messiah was to come not 
 for the purpose of worldly splendor and 
 
 triumph, but for suffering, so the coming 
 and work of Elijah were to be not of a 
 worldly, but of a spiritual character. 
 
 13. Having admitted the fact that Eli- 
 jah must first come before the Messiah, 
 and having pointed to a suffering Mes- 
 siah as predicted by prophecy, Jesus 
 now declares that Elijah already had 
 come. That £]ias is indeed come, 
 etc. That fiehan (dfo eoine, and they, the 
 Jews, the scribes being their spiritual 
 leaders, did unto him as they listed, 
 chose, or woidd. Jesus thus teaches his 
 three disciples that the appearance of 
 Elijah on the mount must not be taken 
 as the fulfillment of Malachi ; but that 
 he had already come in the person of 
 one who had suffered. Herod not alone 
 was guilty of John's death ; they who 
 were with him at the feast (ch. 6 : 21) 
 approved of his beheading; the civil 
 and ecclesiastical leaders of the people 
 rejected him, and doubtless rejoiced in 
 his imprisonment and death, Lnke 7 : 
 30, 33. As it is written of him; 
 with reference to his coming (Isa. 40 : 3 ; 
 Mai. 3:1); and also to his rejection, for 
 the last chapter of Malachi, as Alex- 
 ander suggests, implies that " the mis- 
 sion of Elijah would be either a bless- 
 ing or a curse to those Avhom it con- 
 cerned." Matthew (17: 13) adds that 
 the disciples then understood that he 
 spake of John the Baptist, Luke 1 : 17. 
 
 14-29. Healing of a possessed 
 lunatic, whom the disciples could 
 NOT HEAL. Matt. 17 : 14-21 ; Luke 9 : 
 37-43. This account of Mark is by far 
 the fullest and most vivid. He alone 
 relates the questioning of the scribes, 
 and the amazement of the multitude 
 upon their seeing Jesus (vers. 14-16) ; 
 also the conversation between Jesus 
 and the father of the demoniac, vers. 
 21-2.5. Matthew's account of the mira- 
 cle is the briefest; yet he is the fullest 
 in his report of the reply of Jesus to the 
 nine on their inability to cast out the 
 demon, ver. 2i» ; Matt. 17 : 20, 21. Luke 
 omits all refereuee to this last point. 
 
 14. When he came to his dis- 
 ciples. To the nine apostles, whom 
 
A..D. 29. 
 
 ^lARK IX. 
 
 169 
 
 great multituflc about them, and tlie scribes ques- 
 
 15 tioningwith tlicm. And straightway all the people, 
 when thc\- beheld him, were greatly amazed, and 
 
 16 running to him saluted him. And he asked the 
 
 17 scribes, What question ye with them? And "one 
 of the multitude answered and said, Master, I have 
 brought unto thee my son, Avhich hath a dumb 
 
 Mt. 17. 14- 
 Lk. 9. 38. 
 
 16; 
 
 he had left the day before, ver. 2. Pos- 
 sibly other disciples were also present. 
 From Luke 9 : 37 we leani that it was 
 " the next day wlien they were come 
 down from the mount." It was prob- 
 ably near the foot of the inountain. 
 St'e on ver. 2, Dr. Uanna's description. 
 All the three evanijelists agree in jilacini^ 
 this miiacle inimetliateiy after tlie Traiis- 
 tiguratioii. A great multitude with 
 the implied idea of pres.^iiii:: about 
 them, the discijjles, who were just 
 then olijeets of curiosity and minified 
 contempt, because of their inability to 
 heal the demoniac. The scribes. 
 Simply scribes, wlio were ii» the 
 crowd, and ^.ladly used this oppor- 
 tunity of e.xultinsj over the weakness of 
 the discii)les. Questioaiiig with 
 them in a caviliuu; manner, and tiiiis 
 disputinif with them. What was the 
 sul)jeet of discourse can only be in- 
 ferred. The scribes very probably were 
 deducing from the failure of the dis- 
 ciples the inaljility of their Master. 
 How marked the contrast between the 
 glory on the mount, and tiie scene of 
 misery and unbelief below ! Tliere 
 Christ's honor and authority manifested 
 and proclaimed ; iieie the enemies of 
 truth and the devil's kingdom exulting 
 and triumphant. 
 
 15. Were greatly amazed. Some 
 suppose, from some remains of the 
 divine glory of the Transtiguration on 
 his countenance, as the Israelites were 
 dazzled by the face of Moses when he 
 came down from the mount. But if 
 this had been the case, doubtless some- 
 thing would have been said about it. 
 The great astonishment of the people 
 may be accounted for by the sudden 
 and unexpected appearance of Jesus 
 descending the mountain jvist at this 
 time, while the scribes were engaged in 
 caviling and disputing with his dis- 
 ciples. Ilis calm, heavenly and awe- 
 inspiring dignity and bi-aring were ad- 
 apted also to [)roduee amazement. 
 Running to him saluted him. 
 Tlie curious and despising throng be- 
 
 15 
 
 came a wondering, eager and welcom- 
 ing one. They would hasten to repair 
 their erior, and disown any part with 
 the caviling scribes, who were still left 
 behind with the disciples. 
 
 It). The scribes. According to the 
 highest critical authorities this should 
 read simpl}', ttiem, referring specially to 
 the scribes (ver. 14) ; yet the people (ver. 
 15) may be included, who had just been 
 ready to take sides with the scribes. If 
 we take the latter view, then the ques- 
 tion may be regarded as containing a 
 rebuke for the people also. What 
 question ye. What is the point of 
 your debate, the subject of your dis- 
 pute or contention with them ? It was 
 still going on, though broken in upon 
 by the coming of Jesus and the rush- 
 ing of the people to meet him. 
 
 17. Neither the multitude nor the 
 scribes attemjit to answer. They feel 
 the rebuke contained in the question, 
 are taken by surprise not only by his 
 coming but also by his question, and 
 are unwilling to engage in a dispute 
 witii him. One of the multitude who 
 is more interested than all others 
 answered by stating what he had 
 done, which led to questioning the dis- 
 cii)les. It thus appears that the dis- 
 putation, in which the scribes were 
 engaged with the disciples, was con- 
 nected with demoniacal possessions 
 and the inability of the disciples to cast 
 out the demon.' Master. Ttacher. I 
 have brought. Katlier, / brom/ht to 
 ihee inij aoii, a while ago, not knowing 
 of tliy absence, and I uow present him 
 to thee. Matthew (17 : 14) relates that 
 the man came doing homage to him 
 with bended knees. According to Luke 
 9 : 38, the man adds, " for he is mine 
 only child." A dumb spirit. Also, 
 "deaf spirit," ver. 25. In Matthew 
 (17 : 15) the child is de^e^il)ed as a luna- 
 tic, that is, probably, an epileptic. He 
 was possessed with a demon which 
 caused deafness, dumbness and fits of 
 epilepsy. It was a severe and com- 
 plicated case. Ilis dumbness consisted 
 
170 
 
 MARK IX. 
 
 A.D. 29. 
 
 18 spirit; and wheresoever he taketh huii, he teareth 
 him ; and he foameth, and gnasheth with his teeth, 
 and pineth away : and I spake to tliy disciples that 
 
 19 they should cast him out; and they could not. He 
 answereth him, and saith, ^ O faithless generation, 
 liow long shall I be with you ? how long shall I 
 
 20 suffer you ? Bring him unto me. And they brought 
 him unto him : and >' when he saw him, straightway 
 the spirit tare him ; and he fell on the ground, and 
 wallowed foamino-. 
 
 » Deu. 32. 20 ; Ps. 
 
 78. 6, 8, 22 ; 9.5. 
 
 10 ; John 20. 27 ; 
 
 Heb. 3. 10. 
 y ch. 1. 26 ; Lk. 9. 
 
 42. 
 
 in his inability to utter articulate 
 sounds, Lulve 9 : 39. 
 
 IS. The father describes the terrible 
 liandling of the child by tlie demon. 
 Wheresoever he taketh him. 
 Wherever he seizes liim, as if to destroy 
 him. At any time the demon might ex- 
 ert his frenzied power upon tlie child, 
 producing sudden and violent parox- 
 ysms. He teareth him. He throws 
 him into convulsions. He foameth. 
 Tlie effect. Tlie child was not only in- 
 wardly racked and convulsed, but he 
 foameth at the mouth, gnasheth or 
 grinds with liis teeth, and pineth 
 away, swooning away, his strength be- 
 coming entirely exhausted. The accounts 
 of the thi'ee evangelists show independ- 
 ence, but no real discrepancy. The 
 father, in Matt. 17:1.5, says, " for oft- 
 tinies he falleth into the fire and oft 
 into the water;" and in Luke 9:39, 
 " hardly dej)arteth fi-om him, bruising 
 him." Tlie three descriptions taken to- 
 gether form a fearful picture of tlie fren- 
 zied paroxysms which were added to his 
 habitual dumbness. 
 
 I spake to thy disciples. The 
 nine apostles, since Jesus was absent. 
 They could not. An emphatic ex- 
 jjression. They were not droiicj enough to 
 cast him out. This lack of power was 
 owing to their weak faith, A'cr. 29; Matt. 
 17:20. Jesus had given them power to 
 I east out unclean s|)irits (ch. 6 : 7), and 
 doubtless they had exercised this power ; 
 but now they falter, and the enemies of 
 truth prevail. The three most favored 
 apostles were also with Jesus ; and this 
 case was an extreme one. Their faith 
 was not equal to the exigency. There is 
 some analogy between Israel turning to 
 idolatry while Moses was absent in the 
 mount, and the spiritual weakness of the 
 disciples during our Lord's absence at 
 his transHguration. 
 
 19. Answereth him ; according to 
 
 the oldest manuscripts, them, the people 
 who had met him, among whom was the 
 father of the child, vers. 15-17. Faith- 
 less generation. Unbelieving race. In 
 Matthew and Luke, he calls them a 
 "faithless and perverse generation." 
 That generation and race among whom 
 Jesus was laboring were indeed faithless. 
 The scribes were caviling; the multi- 
 tude was amazed at seeing Jesus ; the 
 father acknowledged the weakness of his 
 faith (ver. 22, 24) ; and the disciples had 
 weak faith, or no faith to heal this one. 
 How long, etc. An exclamation, not 
 of impatience of life, nor of continuance 
 with them ; but of holy displeasure at 
 their unbelief and hardness of heart. 
 Suffer you. Bear viith yon, exercising 
 patience with you, in your luibelief. Com- 
 pare Exod. 32 : 19. How great the unbe- 
 lief of the people in view of the time he 
 had been exercising his ministrj', and the 
 wonderful miracles he had performed ! 
 Compare John 14:9. And his ministry 
 was drawino- to a close. Bring him 
 unto me. There is power in me to effect 
 a cure. 
 
 20. The vivid description of the terri- 
 ble paroxysms of the child, the imploring 
 father and the curious nmltitude, in this 
 and the four verses following, is peculiar 
 to Mark. They brought him to him. 
 The order of Jesus is obeyed. He was 
 very probably carried, seveial being re- 
 quired to do it. When he saw him, 
 or aeein (J //u/i; the boy seeing Jesus. The 
 nuisculine form here, while the noun fol- 
 lowing, translated spirit, is neuter, shows 
 two personal agencies, that of the boy 
 and that of the demon. Straightway 
 the spirit tare him ; convulsed him. 
 The verb translated tare is difTerent from 
 that used in ver. 18, meaning, however, 
 the same thing, and found in ch. 1 :26, 
 on which see. The sight of Jesus arouses 
 the infuriated demou. He has great 
 wrath, knowing that his time was ehort, 
 
A.D. 29. 
 
 MARK IX. 
 
 171 
 
 21 And he asked his father, How long is it ajjpo since 
 
 22 this came unto him ? And he said, Of a cliild : and 
 ofttimes it hath cast him into the tire, and into the 
 waters, to destroy him: but if thou canst do any 
 
 23 thing, have compassion on us, and help us. Jesus 
 said unto him, ^If thou canst believe, all things ((ve 
 
 24 possible to liim that believeth. And straightway 
 the father of the child cried out, and said with tears, 
 
 ch. 11. 2.3; Mt. 
 17. 20; Lk. 17. 
 6; John 11. 40; 
 Eph. 2. 8; Phil. 
 1. 29; 2 Thes. 1. 
 3, 11 ; Heb. 12. 2. 
 
 Rev. 13 : 12. A further effect was visible : 
 the boy fell upon the j^ruuiul, aiul wal- 
 lowed, rolled /li III self about, foaming 
 like one with epilepsy. 
 
 21. And he asked his father. 
 Jesus carefully inquires, not. for his own 
 information, "but for the trial and 
 strenutheiiing of the father's faith. Of 
 a child. A strong exi)ression in the 
 orifjinal, eipiivalent to saying eveufrom 
 a child, even from cliildhood, without 
 exactly lixing the age. 
 
 22. And oft-times, etc. The father 
 not merely answers the question, but, 
 for exciting the compassion of Jesus, 
 further descrilies the miserable condi- 
 tion of the child under tiie power of the 
 demon. To destroy him. lie reiianls 
 the demon as an enemy who would kill 
 his only son. If thoii canst do any 
 thing ; showing a weak faith ; doulit- 
 less too weak at first, but now more 
 weak from the failure of the disci|)les, 
 and the raving of the demon on aji- 
 proaching Jesus. Have compassion 
 on us and help us. A strong and 
 earnest entreaty, Jfi'lp its, moved ivith 
 pity toward us. Notice he says ».<(, join- 
 ing the life and health of his child with 
 his own. Comi>are the jjrayer of the 
 Syroj)h(Bnician woman for her daugh- 
 ter, Matt. l.T :22, 2.5. 
 
 2:1 If thou canst believe. The 
 difliculty is not in my jiowcr, but in thy 
 faith, lean help thee if tliou canst be- 
 lieve, for all things, etc. Or, accord- 
 ing to high critical authorities, Jesus 
 quotes the expression of the father. Ax 
 it reijiirdx, Iflhoacaiixt^ All thitigx, etc. 
 It is better to regard tlie quotation not 
 as a question, but as an exclamation. 
 This the revised version of the American 
 Bible Union admirably does, thus : If 
 thou art able! All thiiiijx are jwxsible to 
 thee believing. Be not anxious about my 
 ability; see to thine own faith. All 
 things are possible to one believing. 
 Thus the meaning is essentially the 
 same, whatever reading or rendering 
 
 may be adopted. Jesus strongly im- 
 plies and allirms his own ability, but 
 conditions the cure upon the father's 
 faith. 
 
 Some commentators very strangely 
 draw an argument for infant l)aptism 
 from this father's faith for his child. 
 Much better might they argue the sal- 
 vation of certain individuals on the 
 faith of others ! But faith by proxy, 
 either in bai)tism or salvation, is equal- 
 ly unscriptural, Prov. 9 : 12; ch. 16 : Iti. 
 VVe wait to see a single example of 
 either adduced from the word of God. 
 A truth altogether different, however, 
 is taught. In answer to the jiraycrs of 
 Christians the Holy Spirit descends 
 upon a community. Unconverted chil- 
 dren and friends are convicted of sin 
 and led to exercise repentance and 
 faith. Thus the prayers and faith of 
 Cliristiaus often become the connecting 
 link in a chain of events which result 
 in the salvation of souls. 
 
 24. Straightway . . . cried 
 out. The effect upon the father was 
 instantaneous and effectual. At once 
 and with earnestness he answers, cries 
 out, exclaims with a loud voice. Jesus 
 thus appears first as the helper of the 
 father's faith, which was necessary to 
 granting his request. With tears is 
 omitted by the highest critical autho- 
 rities. So also is Lord omitted. I 
 believe. I do believe that thou canst 
 cure, and I l)elieve all that thou hast 
 said. I am scnsil»le too that my own 
 faith in this case is poor and defective ; 
 help thou my unbelief, which still 
 clings to me notwithstanding all that 
 thou hast said. Or, according to the 
 sense, help my deficient faith. Thus 
 the father is brought to a humble con- 
 fession of his o'-n unbelief. Notice the 
 father uses the same word help, as in 
 ver. 22. He had first implored the 
 Savior's help for his son ; but now, 
 feeling his own inibelief, and seeing 
 the necessity of faith in order to a cure, 
 
172 
 
 MARK IX. 
 
 A.D. 55&. 
 
 25 Lord, I believe; help thou mine unlielief. "When 
 Jesus saw that the people came running- together, 
 he rebuked the foul spirit, saying unto him, Thou 
 dumb and deaf spirit, I charge thee, come out of 
 
 26 him, and enter no more intoliim. And the spirit 
 cried, and rent him sore, and came out of him : and 
 he was as one dead ; insomuch that many said. He 
 
 27 is dead. But Jesus took him by the hand, and lift- 
 ed him up ; and he arose. 
 
 28 •^ And when he was come into the house, his dis- 
 ciples asked him privately, Why could not we cast 
 
 ' Mt. 17. 19. 
 
 he implores lielp for himself, and tliat 
 thus his son may be heiiled. He de- 
 sired his unbelief to be helped away; 
 or to be helped aj'ainst it. In other 
 words, he wanted his infirmity helped, 
 his faith strcngtiiened, and the bar- 
 rier in the way of Lis son's eure re- 
 moved. 
 
 25. The prayer of the father was a 
 prayer of faith. Humility and faith 
 went hand in hand. Jesus too helps his 
 faith and lieals his son. The people 
 came runiiiug; together npou or to 
 tlie spot where Jesus and the demoniac 
 were. Jesus was where a portion of the 
 multitude had run forward to meet 
 him, at a little distance from the main 
 crowd. Many of the peo])le may have 
 also been somewhat scattered. But 
 Jesus, with his unostentatious spirit 
 (Matt. 12 : 16-21), seeing the crowd 
 gathering to the spot, hastens to per- 
 form the miracle. Neither would he 
 permit the demon longer to torture the 
 child, nor in his presence to exert his 
 tiendish power before the people. He 
 therefore with authority rebuked the 
 foul, miclecm spirit j see on eh. 1 : 23. 
 Dumb and deaf spirit. Jesus thus 
 clearly connects the demon with his 
 deafness and dunil)ness. It was not a 
 mere disease. I charge^ or command. 
 I is emphatic, and in contrast to his 
 disciples. Notmy discij^les, but J, with 
 my divine authority and jiowcr, com- 
 mand you. Enter no more into 
 him. The only time that we have it 
 recorded that Jesus gave such a charge 
 to a demon. The unclean spirit would 
 desire repossession, but such an at- 
 tempt is positively forbidden ; the father 
 also is thus assured that the cure was 
 perfect and lasting. This, with ver. 18 
 and Luke 9 : 39, may together indicate 
 that the demon had been in the haliit of 
 departing from the child and theu re- j 
 
 turning. Compare Matt. 12 : 43-45 ; 
 Luke il : 24-26. 
 
 26. " ' Most unwillingly the e-\il spirit 
 departs, seeking to destroy that which 
 he can no longer retain,' as Fuller, 
 with wit which is in season and out of 
 season, expresses it, ' like an outgoing 
 tenant that cares not what mischief 
 he does.'" — Trench, Ilirades, p. 296. 
 The demon cried, uttered a shriek of 
 rage and anguish at being compelled to 
 leave. Rent him sore, ynatly, or 
 norely. Convulsed him violently. This 
 shows the terrible malignity and cruel- 
 ty of the demon. So dreadful was this 
 last paroxysm that the child was, 
 becaine, as one dead. His bodily 
 powers were entiiely exhausted, he 
 swooned, ap]>arently with no breath 
 and life in him. This vivid description 
 is peculiar to Mark. Many, or the 
 mniii/, the multitude. 
 
 27. But while most present were 
 ready to pronounce the child dead, 
 Jesus takes him by the hand and 
 lifted him up, or raised film, and 
 he arises and stands up in restored life 
 and health. This was a second ex- 
 hibition of his divine power, and was 
 the completion of his miracle. The 
 mere expulsion of the demon without 
 the restoration of the child would not 
 have answered the design of the miracle. 
 Compare elsewhere the reviving power 
 of the Savior's touch. Matt. 17 : 7 ; 
 Kev. 1 : 7. Luke (9 : 43) adds, that 
 "they were all amazed at tlie mighty 
 power of God." 
 
 28. The conversation of the nine with 
 Jesus regarding their inability to cast 
 out the demon is here very brietly given. 
 Matthew gives it more fully ; while 
 Luke omits it entirely. Into the 
 house; without the article in the ori- 
 ginal, and may mean simply indoors. 
 See on 7 : 17. Why could not we, 
 
A.D. 29. 
 
 MARK IX. 
 
 173 
 
 29 him out ? And he said unto them, This kind can 
 come fortli by nothing, but by '' prayer and fasting. 
 
 Jesus again foretells his death and resurrection. 
 
 30 AND they departed thence, and passed tli rough 
 Galilee. And he would not that any man sliouid 
 
 31 know it. " For he taught his disciples, and said 
 unto tlicin, The Son of man is delivered into the 
 hands of men, and they shall kill him ; and after that 
 
 "1 Cor. 9. 
 Eph. 6. 18. 
 
 27; 
 
 Mt. 12. 22, 23; 
 Lk. 9. 44. 
 
 etc. Implies that they had east out 
 demons on other occasions ; and that 
 they had actnally attempted, but failed 
 on this. 
 
 •jy. This kind; of evil spirits. 
 Jesus in his i-p|)ly intimates that there 
 are grades among demons, and tiiat tlie 
 one wlucli had ju.st been expelled was 
 one of the woist. Compare Matt. 12 : 
 4.5; Eph. « : 1:2. By prayer and 
 fasting. Some of the oldest manu- 
 scripts omit and fasting. As yet the 
 ilisi-iples were not accu.stomed to fast 
 (cli. 2 : l.S). See ^h^tt. 6 : IS ; 9 : 15 for 
 i> ir Lord's instruction on fa.sting. In 
 M lUliew (17 : 2(i) .Jesus tells them that 
 (ii 'ir inabilily arose from their unbelief. 
 JLre n')tliiii<; is s;iiil of their unbelief, 
 l)Ut it is implied that tliey had not 
 prayed and denied themselves suffieient- 
 ly to exercise t he faith neces.sary for east- 
 ing out -SO malignant a demon. But the 
 reply was given fur tlieir after guidance. 
 
 iiii-oi. .Jl^jsrs THE SIX ONI) Tl.VIE FORE- 
 TELLS HIS OWN DEATH .\Nn UESLTRUEC- 
 
 TiON. Matt. 17 : 22, 2;{ ; Ltdve 9 : 44, 4.x 
 The three accounts show independence 
 without discrepancy. That of Mark is 
 somewhat the fullest. 
 
 ;J0. Departed thence ; from tlie 
 vicinity oT ('.e>arca I'liilippi (eh. 8 : 27; 
 ^latt. Iti : bi), near the fool of Ilermon, 
 where the lunatic child was healed just 
 after the descent of Jesus from the 
 Transtiguration. Passed through 
 Galilee. They went on their way 
 throuuh Galilee, traveling in a fiuiet 
 and private maimer towaril Capernaum, 
 ver. So. And he would not that 
 any man should know it; that he 
 was thus journeying. He would as far 
 as possible avoitl public attention. 
 Matthew ( 17 : 22) speaks of Jesus abid- 
 ing in (ialilee : and from John 7 ; 1-0 
 we may infer that Je-ns, during this 
 whole [leriod, rather sougiit retirement. 
 
 31. A special reasuu given fur this 
 
 Rrivate journeying : For he taught 
 is disciples; he was teaching them 
 further respecting his approaching suf- 
 ferings and death which he had before 
 predicted, ch. 8 : ?>\. This was the time 
 when he would continue these instrue- 
 tioiis, and hence he would not be inter- 
 rupted by the multitude. Disciples; 
 probably the twelve, his neare>t and 
 most eontidential followers, whom he 
 would si)eeially instruct in these doc- 
 trines. Some would also incluiic other 
 disciples in Galilee, from whom the 
 seventy were selected. But the privacy 
 of the journey, and the nature of the 
 truths taught, limit it rather to the 
 apostles. 
 
 The .Son of man is delivered. 
 .\ecording to some, tliis has reference to 
 his bctiayal by Judas, a future fact 
 being spoken of as present, as indeed it 
 was proent before the mind of Jesus. 
 But it is better to regard this as refer- 
 ring to the fact that Jesus had already 
 been i:iven up by the Father to men, in 
 order that lu' might suffer and die. Acts 
 2 : 2:;. Tlie divine plan of his suH'erings 
 and death had formed the topic of dis- 
 course on the mount (Luke 9 : :^1 ) ; and 
 now it is the topic to his nearest circle 
 of disciples. It would seem from Luke 
 9 : 4o, 44, that Jesus began these in- 
 structions aluKtst immediately after the 
 healing of the lunatic child; and from 
 Matthew and Mark, that he continued 
 these instiuctions while journeying in 
 (ialilee. .\ccording to Matthew (17 : 
 22) and Luke (9 : 44) Jesus foretells his 
 betrayal. Jesus thus imparls adtlitional 
 information to what he hai! given im- 
 mediately aftci' Peter's confession, ch. 
 8 : 21. He was delivered up by the 
 will ami counsel of (iod, an<l he was to 
 be betrayed into the hands of men. 
 It was thus not a repetition, but a gra- 
 dual increase in revealing to his disciples 
 the facts of his sufferings. He shall 
 
174 
 
 MARK IX. 
 
 A.D. 29. 
 
 32 he is killed, he shall rise the third day. 
 
 understood not that saying, and were afraid to ask 
 him. 
 
 Who are the greatest ? Intolerant zeal of John. Causes 
 of offense. 
 
 33 '' AND he came to Capernaum. And being in the 
 house he asked them, What was it that ye disputed 
 
 34 among yourselves by the way ? But they held their 
 
 But thev ' Lk. 18. 34 ; 24. 
 
 •^ 25, 26; John 8. 
 
 27, 28 ; 10. 6 : 12. 
 
 16 ; 14. &-9 ; 16. 
 
 17, 18. 
 
 ■' Mt. 18. 1 ; Lk. 9. 
 46; 22. 24. 
 
 rise, from the dead, through his divine 
 
 power, John 10 : 18 ; or, after three days. 
 
 32. They understood not that 
 
 saying. Luke (9 : 4.5) explains l>y 
 adding, " It was hid from tliem, that 
 they perceived it not." It was part of 
 the divine plan that they should not 
 yet understand. It is not difficult to 
 conceive how they reasoned. Jesus 
 often spoke in parables and figures 
 (Jolin It) : 25, 29), and it was easy to un- 
 derstand him so now. Three of the 
 dLsciples had seen him transfigured, and 
 miglit infer that it was not necessary for 
 him to literally die and rise in order to 
 enter ui)on his full glory. Jesus had 
 taught his followers the necessity of a 
 spiritual crucifixion and death (cli. 8 : 
 34-38), and they might infer a similar 
 meaning was to be given to his lan- 
 guage concerning himself. See on vcr. 
 10. Yet they were perplexed, and so 
 troubled that Matthew (17 : 23) says 
 "they were exceeding sorry." "Al- 
 though they were familiar with the doc- 
 trine of atonement, they could not re- 
 ceive the idea that the Messiah was to 
 be himself the atoning victim. Other 
 devout men felt similar difliculties ; see 
 Acts 8 : 32-34." — xYnnotated Paka- 
 GKAruBiBLE. Andtruetolife itisadd- 
 cd, that they were afraid to ask 
 him, to question him regarding these 
 things which seemed to be connected 
 with his own death. There is a natural 
 diffidence in speaking to a person re- 
 garding near-approaching death. And 
 this diffidence was increased to fear by 
 the awe-inspiring presence and power 
 of Jesus. 
 
 3:^.50. Who are gkeatest in 
 Chkist's kingdom. Zeal of John. 
 Causes of offense should by all 
 MEANS BE AVOIDED. Matt. 17: 24-27; 
 18 : 1-14 ; Luke 9 : 46-50. Mark again 
 is the fullest and most graphic. Tiie 
 three accounts show the diversity of 
 independent narrators, with no real 
 discrepancy. 
 
 33. He came to Capernaum. 
 
 Rather, They came, etc. Matthew (17 : 
 24r-27) at this point relates the miracle 
 in providing for the payment of the 
 sacred tribute, winch is passed over by 
 Marlv, jjossibly because it made Peter 
 prominent, under whose direction lie 
 wrote. 
 
 And being in the house. With 
 the idea of latvimjcoiae into the house, 
 possibly the house of Peter, ch. 1 : 29. 
 Capernaum was his residence and the 
 center of his missionary operations in 
 Galilee. He has once more returned, and 
 now he has come into the house where 
 he lived when there. This was jnoha- 
 bly soon after their arrival. He asked 
 them. According to Matthew (18 : 1) 
 the f/iwj/j/esas^ Jesus. But Luke (9: 47), 
 without any reference to questions be- 
 ing asked, saj-s briefly, "Jesus perceiv- 
 ing the thought of their heart, took a 
 child," etc. Jesus probably first asked 
 them concerning their dispute by the 
 way. At first they are silent. But soon 
 after, one or more of them asked Jesus 
 the general (luestion, recorded by Mat- 
 thew, " Who is the greatest in the king- 
 dom of heaven V ' ' Jesus, perceiving 
 the thought of their heart by the ques- 
 tion, as well as by his own superna- 
 tural knowledge, takes a child, etc. 
 Such variations show that the evangel- 
 ists wrote from difierent jioints of view, 
 and is really an evidence of their truth- 
 fulness. 
 
 What was it that ye disputed, 
 rcaso)ied about, discussed. Notice that 
 Jesus in his question says not disputed, 
 the word in the next verse, but reanoiied 
 about. Among themselves, separate 
 from Jesus ; omitted from the text by 
 the highest critical authorities. The 
 idea is, however, implied in the sen- 
 tence. By the way to Capernaum. 
 
 34. They held their peace. They 
 were silent, doubtless confounded with 
 the question, and ashamed to confess 
 the truth. For. Mark gives Uie reason 
 
A.D. 29. 
 
 MARK IX. 
 
 175 
 
 peace: for by the way they had disputed among 
 
 35 themselves, wlio ithoitld he tlie greatest. And he sat 
 down, and called the twelve, and saith unto them, 
 
 f If any man desire to be first, the mme shall be last ' ch. 10. 43 ; 
 
 36 of all, and servant of all. And she took a child, tfx^^^Q^i^. 
 and set him in the midst of them: and when he had 
 
 37 taken him in his arms, he said unto them. Whoso- 
 ever shall receive one of such children in my name, 
 receiveth me : and '' whosoever shall receive me, re- 
 ceiveth not me, but him that sent me. 
 
 18.2. 
 
 Mt. 
 Mt. 
 
 h Mt. 10. 40 ; Lk. 
 9. 48. 
 
 why Jesus thus hiquired of his disci- 
 ples : They had disputed among 
 themselves, with one aiiotiier, who 
 should be the greatest, vho mis 
 
 t/reatest, or, more exactly, with the same 
 meaning, irho was (jtraUr than the rest. 
 The Greek comparative here is equiva- 
 lent to the English superlative. This 
 dispute shows their worldly views of 
 the Messiah's kingdom ; that they still 
 expected his earthly kingdom to be 
 soon established, and that those who 
 were greatest now, would be greatest 
 then. What gave rise to this disputa- 
 tion, we are not told. It is natural to 
 refer to Christ's address to Peter (.Matt. 
 16 : 17-19), and to the privilege aecordrd 
 tiie three disciples in being with Jesus 
 on the Mount of Transfiguration and 
 at tlie raising of the daughter of Jiiirus. 
 The failure of the nine to cast out the 
 deaf and dumb demon from the child, 
 (ver. 18) may also have had its influ- 
 ence. It is evident from their disputing 
 the point, that they iiad not understood 
 Jesus on any occasion as i)ointing out 
 Peter, or any other disciple, as the 
 greatest. 
 
 3.5. And he sat down, the usual 
 posture of teaciiing among the Jews, 
 ch. 4 : 1 ; Matt. .5:1; Luke 4 : 20. Thus 
 with the solemnity and authnrity of 
 a divine teacher he called the 
 twelve. He would have ;dl the apos- 
 tles hear this, for even if all were not 
 engaged in this dispute, all had world- 
 ly views of Christ's kinjidom, and need- 
 ed instruction. Desire to be first 
 ill rank and honor, to have the pre- 
 eminence in position and honor. Wlio- 
 ever has this ambitious spirit shall be 
 last of all in honor and the servant 
 of all, the lowest of all in position. 
 The word here translated serratit is not 
 the word for slave, but one tliat wasaf- 
 tei'ward applied both to ministers (Col. 
 1 : 25) and to deacons, Phil. 1 : 1. It 
 
 properly means a runner, a waiter at ta- 
 ble, an attendant, and includes an idea 
 of voluntary service. The proud dis- 
 ciple who is debased is made to give 
 Jesus a submissive and willing seivice, 
 though it l)e in the lowest place. Hence 
 the language, at least, implies that the 
 ])ath to the highest honors is through 
 humility, .Matt. 20:27; 2:3:12. 
 
 o(i. Jesus teaches Innnility ami true 
 greatness symbolically, by placing a 
 child in their midst. Mark's de^crip- 
 tion is vivid and pathetic. He took a 
 child and set him, sioad hbn np, 
 jjlaced hha in the midst of them ; 
 and then takhi;/ lihn, ov fold in;/ Idin in 
 /lis arms, and liaving thus treated him 
 with honor and tenderness, Ae said to 
 t/teni. Tiierc is an interesting, though 
 unreliable tradition that this child was 
 Ignatius, the martyr, pastor at An- 
 tioch from about A.D. tiS to 107. But 
 as Jesus was in the house, ]>ossibly of 
 Peter(ver. 38), and the child was doubt- 
 less of the household, it may have been 
 the child of Peter, or of one of the 
 other apostles. 
 
 37. Whosoever shall receive; 
 cordially to his heart and fellowship. 
 One such little child. Not an ac- 
 tual child, but OIK' of these spiritual, 
 humble ones; oneof Christ's little ones, 
 whether a cliild in years or not. The 
 child was a beautiful symbol of the true 
 disciple who humbly, submissively, and 
 confidently yields liimself up to the 
 Savior's will, guidance, and j)rotcetion. 
 And it must be received in my name ; 
 on account of me, because he is my 
 disciple, and sustains a jiei'sonal relation 
 to me, and from love to nu'. Here is 
 the reason for I'eceiving one sucii little 
 one. Receiveth me, in one of these 
 little ones as my representative. Christ's 
 disciples are his representatives and one 
 with himself. Matt. 10 : 40 ; 25: 4.5. He 
 here ehows their nearness to himself 
 
176 
 
 MARK IX. 
 
 A.D. 29. 
 
 38 ' And John answered him, saying, Master, we 
 saw one casting out devils in thy name, and he fol- 
 loweth not us: and we forbad him, ])ecanse he fol- 
 
 39 loweth not us. But Jesus said, ''Forbid liim not: 
 ' for there is no man wliich shall do a miracle in my 
 
 40 name, that can lightly speak evil of me. For "' he 
 
 41 that is not against us is on our part. " For whoso- 
 ever shall give you a cup of water to drink in my 
 name, because ye belong to Christ, verily I say unto 
 
 Num. 11. 
 Lk. 9. 49. 
 
 26-29; 
 
 "Phil. 1.18. 
 
 ' 1 Cor. 12. .3. 
 
 '" Jos. 24. 15 ; Mt 
 6. 24; 12. 30 
 2 Cor. 6. 15, 16 
 Rev. 3. 15, 16. 
 
 " Mt. 10. 42 ; 25 
 40. 
 
 and the honor and esteem in which he 
 liolds tliem. And he traces the rela- 
 tion back to the Father. Receiveth 
 not me only, but especially him that 
 sent me. Jesus uses strong language, 
 since lie is not only sent by tlic 1^'ather, 
 but is in liis divine nature one with tlie 
 Father. The Father is especially repre- 
 sented in him. Jesus thus taught that 
 his kingdom was spiritual, and that hu- 
 mility and acliild-lil<e spirit were essen- 
 tial to true greatness. 
 
 38. What Jesus had said respecting 
 the receiving of Christ's little ones led 
 John to refer to a recent occurrence. 
 Having found one who did not accom- 
 pany the apostles casting out demons, 
 they forbade him. This led Jesus to 
 reply, disapproving their conduct, and 
 warning tliem against giving otfenses. 
 Matthew omits reference to this inci- 
 dent. Luke gives it briefly, but omits 
 the discourse on offenses. 
 
 And John answered him. This 
 was the resi)onse of his own feelings in 
 view of what Jesus had just said. See 
 on ver. ,5. The conscience of John was 
 aroused. He remembers how they had 
 hindered one who confessed the name 
 of Jesus, for good reasons as he then 
 thought, but now he doubts whether 
 tliey did right. They saw one casting 
 out demons in thy name, claimingto 
 do it by tliy authority, and uttering 
 thy name in doing it. It ap|)ears that this 
 one not merely attempted, as in the case 
 of the .sons 6f Sccva (Acts 19 : 12-16), 
 but actually cast out demons in th^' 
 name of Jesus. He seems to have been 
 a follower of Jesus, though he did not 
 accompany Jesus and the twelve. We 
 forbade him. John very probably 
 took a leading part in this. Compare 
 the proposal of James and John in re- 
 gard to the village of tiie Samaritans, 
 that did not receive Jesus, Luke 9 : .'54. 
 When this occurred is not told us. Be- 
 cause he followed not us ; not of 
 
 our company. Luke (9 : 49) says, " He 
 followeth not with tis." Having been 
 commissioned and empowered to cast 
 out demons (ch. 6 : 7), they may have 
 regarded the privilege to liave been ex- 
 clusively theirs. They thought it wrong 
 for one not conmiissioned by Jesus to 
 exercise the power in his name. Com- 
 pare a sin)ilar spirit exercised by 
 Joshua, Num. 11 : 'JO-oO. 
 
 39. Jesus in his answer shows thatthe 
 man in question could not have been 
 opposed to him, but was evidently act- 
 ing in his service, and relying u{)on his 
 power. Forbid him not. A general 
 direction ; neither forbid him, nor any 
 other one in a similar ])Osition. No 
 man which shall do a miracle. 
 No one who shall exert miraculous 
 power in my name, through my au- 
 thority, and relying upon me. Can 
 lightly speak evil of me ; or readily 
 apeak., etc. He cannot easily or readily 
 speak against him through whom he has 
 his power. It is evident that he is really' 
 of Christ's followers, which is brought 
 out in the next verse; hence they should 
 not forbid, or hinder him in any way. 
 Lange very ]iroperly observes here, that 
 we should distinguish between forbid- 
 ding and commanding. They are not to 
 forbid such as seem to be acting in the 
 service of Jesus irregularly, but it does 
 not follow that they are to command it. 
 
 40. Jesus clinches the argument by a 
 short proverbial phrase. In his king- 
 dom there is no neutrality in the con- 
 test l)et\vecu God and sin. " He that is 
 not with me is against me" (Matt. 13 : 
 30) ; and so he that is not against 
 us (his disciples arc his representatives 
 and one in interest with him) is on 
 our part,. /oc ?m. 
 
 4K Asjjiritof toleration and charity 
 should therefore be exercised. The 
 man who was casting out demons was 
 evidently opposing Satan and favoring 
 our side, and all such labors, even the 
 
A.D. 29. 
 
 MARK IX. 
 
 177 
 
 42 you, he shall not lose his reward. "And Avhosoever 
 shall offend one of thene little ones that believe in 
 me, it is better for him that a millstone were hanged 
 about his neck, and he were cast into the sea. 
 
 43 pAnd if thy hand offend thee [w, cause thee to 
 offend], '■cut it off: 'it is better for thee to enter 
 into life maimed, than having two hands to go into 
 hell, into the fire that never shall be quenched : 
 
 " P.O. 105. 15 ; Zee. 
 
 -'. 8; Mt. 18.6-9; 
 
 l.k. 17. 1,2: Ac. 
 
 9. 4. 5 ; 1 Cor. 8. 
 
 !l-13; 10. 32,3.3. 
 p Deu. 13. 6 ; Mt. 
 
 5. 29 ; 18. 8, 9. 
 ' Ko. 8. 13 : Gal. 5. 
 
 24 : Col. 3. 5 ; 
 
 1 Pet. 4. 1-3. 
 « ]^It. 16. 26 ; Lk. 
 
 9. 24, 25. 
 
 most feeble, shall not fail of reward, 
 for whosoever, etc. Give you a 
 cup of Avater, representing the small- 
 est favor one may do for another. In 
 my name, or, according to some an- 
 cient manuscripts, hi that name, that ye 
 are VhrisVs. The reward that shall come 
 to the smallest token.s of friendship 
 thus given, is expressed in the strongest 
 language. Not only does he use the 
 solemn and authoritative expression 
 verily I say unto you (see on eh. 
 3 : 28) ; but a very strong negative, he 
 shall not lose, he shall in nowiselose 
 his reward. " Even the smallest service 
 done in my name shall not be unre- 
 warded — much more should not so 
 great an one as casting out of devils be 
 prohibited." — Alford. 
 
 42. Jesus passes to an opposite 
 thought. While the reward is most sure 
 to those doing the least favor to his 
 humblest disciples because they are his, 
 the guilt of those is terrible who shall 
 in any way aim to lead them into error 
 or sin. We can see a connection of 
 thought both with the spirit of conten- 
 tion which the disciples had disiiiayed, 
 and of intolerance which they had ex- 
 hibited in forbidding one to cast out 
 demons in the name of Jesus. Who- 
 soever shall offend. Rather, Who- 
 soever shall cause one of thexe little ones 
 to offend, cause iiim to fall into sin and 
 error, cause him to become alienated 
 from me. One of these little ones. 
 Very likely referring back to the child 
 which he had used symbolically (ver. 
 36) ; and meaning. Even one of my true 
 and hiimlile followers. What kind of 
 little ones is explained by the words 
 that follow, that bilieue. It is better 
 for him. It is well or prolitable for 
 him rather, and hence, better for him. 
 Millstone. Strictly this was not the 
 common hand-stone which was turned 
 by women ( Matt. 24 : 41) ; but the larger 
 kind, which was turned by the ass, for 
 the original of the critical Greek text 
 
 literally means an ass-millstone. Or, it 
 may be more freely translated wpper 
 millstone, since this was the one turned, 
 while the lower one remained station- 
 ary. The common hand upper mill- 
 stone, being about two feet in diameter 
 and a half foot thick, was well suited as 
 an instrumentof punishment for drown- 
 ing criminals. When, therefore, our 
 Savior speaks of the laiger and hea- 
 vier millstone being hanged about the 
 neck, he uses the most forcible expres- 
 sion, aud affirms in the strongest terms. 
 Punishment bj- drowning was common 
 among the Greeks and Romans, and the 
 Eastern nations, but not among the 
 Jews. Execution by drowning is still 
 practiced in the East. Doubtless per- 
 sons had been thus punished in the Sea 
 of Galilee. Joscphus records that the 
 Galileans, at one time revolting from 
 their commanders, drowned certain per- 
 sons who were of Herod's party. 
 (Joseph. Antiq. xiv. 15, 10). 
 
 4:i-4.S. Such being the fearful conse- 
 quences of causes of offense, Jesus 
 teaches the duty of crushing the first 
 beginnings of sin, the causes of offense 
 to themselves and then to others (see 
 ver. .50), and of sacrificing, if it be ne- 
 cessary, what we count most dear. It 
 was perfectly natural for Jesus to trace 
 back these causes of offense to the indi- 
 vidual himself. He sins in leading 
 others to sin, and whatever is at the 
 bottom of all this, should be sacrificed 
 at all hazards. Hand, foot, eye, the 
 most valual)le of our members, and of- 
 ten used proverbially to denote any- 
 thing peculiarly dear and valuable ; the 
 dearest objects of our desires, the 
 honors, possessions, or enjoyments we 
 most prize. Offend thee. Should 
 any of these cause thee to offend, be an 
 occasion of falling into sin, aud caus- 
 ing others to fall. Cut it off". Pluck 
 it out. Mortify and subdue the pas- 
 sions, evil desires, or inclinations which 
 animate the hand, the foot, or the eye, 
 
178 
 
 MARK IX. 
 
 A.D. 29. 
 
 Is. 33. 14 ; Mt. 3. 
 12; Rev. 14. 10, 
 
 44 * where their worm dieth not, and ° the fire is not ' is. 66. 24. 
 
 45 quenched. And if thy foot offend thee, cut it off : 
 it is better for thee to enter halt into life, than hav- 
 ing two feet to be cast into hell, into the fire that 
 
 46 never shall be quenched : where their worm dieth 
 
 47 not, and the fire is not quenched. And if thine eye 
 offend thee, pluck it out: it is better for thee to 
 enter into the kingdom of God with one eye, than 
 
 48 having two eyes to be cast into hell fire: where 
 their worm dieth not, and ^ the fire is not quenched. 
 
 49 For every one shall be salted with fire, >' and every 43. 24. 
 
 »Mt. 
 
 The. 
 
 3. 11. 
 
 2. 13; Eze. 
 
 let the conflict cost what it may, Col. 
 3:5; Gal. 5 : 24. Whatever become 
 inlets to temptation, or instruments to 
 sin, must be sacriliccd or we peiish. 
 The repetition of the comparison under 
 different forms gives it strength and in- 
 tensity. We must do like the surgeon, 
 who cuts off a diseased member in 
 order to save the whole body. 
 maimed or crippled from the loss of a 
 hand. Halt or laine from the loss of a 
 foot. Life. Everlasting or eternal 
 life, the state of future blessedness. 
 Thus, in ver. 47 we have instead of life 
 the kingdom of God, as consum- 
 mated in the future world. See on ch. 
 1 : 14. 
 
 Hell. Gehenna. In ver. 48 many 
 manuscripts omit fire in the expres- 
 sion, hell-fire or Gehenna of fire. 
 Oehenna, which is here correctly trans- 
 lated hell, is a Greek word derived from 
 two Hebrew words, meaning originally 
 Valley of Hinnom, which was west and 
 south of Jerusalem. In its lowest part 
 toward the south-east, the idolatrous 
 Jews sacrificed their cliildren to Mo- 
 loch, a name of a heathen god wor- 
 shiped by the Ammonites, into the red- 
 hot arms of whose statue these children 
 were cast alive and burned, 2 Kings 16 : 
 3; Ps. 106 : 38. On account of the 
 cruel and idolatrous sacriticcs that had 
 been offered here, Josiah polluted it 
 (2 Kings 23 : 10) ; and after that it be- 
 came the place for casting out and 
 burning all the filth and pollution of the 
 city, and the dead bodies of the worst 
 of criminals. It was apparently in al- 
 lusion to tliese detested and abomi- 
 nable fires of idolatrous sacrifices and 
 of the dead bodies of criminals, that 
 the word Gelicmia became to be used 
 l)y the Jews to re[)rescnt the place of 
 future punishment, Isa. 30 : 33 ; 66 : 24. 
 This appears to have been its use long 
 
 I before the Christian era, and is its only 
 sense throughout the New Testament, 
 where it is found twelve times, namely, 
 Matt. 5 : 22, 29, 30 ; 10 : 28 ; 18 : 9 ; 23 : 
 15, 33 ; Mark 9 : 43, 45, 47 ; Luke 12 : 
 5 ; James 3 : 6. That Jesus here spoke 
 emphatically of the future place of tor- 
 ment is also evident from the words 
 that follow, "Into the fire that never 
 shall be quenched. Where their worm 
 dieth not, etc." Into the fire that 
 never shall be quenched. Into the 
 tinqueiichable fire that cannot be put out, 
 and hence, "everlasting," Matt. 18 : 9. 
 This phrase is rendered more intense by 
 its repetition ; although some of the 
 oldest manuscripts omit it in ver.. 45. 
 
 Where their M^orm dieth not, 
 etc. Solenm and terriljly sublime from 
 its triple utterance. Some of the high- 
 est critical authorities, however, omit 
 it except in ver. 48. Possibly this may 
 have arisen, as Alford suggests, by the 
 copyists, who, finding no such addition 
 to Matt. 18 : 8, omitted vers. 44, 46. 
 Where. In hell. The words are 
 taken from Isa. 66 : 24, wheie the worm 
 is represented as feeding upon the dead 
 bodies of those who have transgressed 
 against the Lord ; and here represents 
 the stings of conscience eternally tor- 
 menting those that are in hell. Dieth 
 not. Literally, Ends not its life and its 
 tormenting work. The tire, of divine 
 wrath, is not quenched, but burns 
 on forever. The sufferiugs are endless 
 and unceasing. 
 
 49. This verse has been regarded as 
 the most difBcult in this Gospel, and 
 has received various interpretations. 
 The following I regard the simplest and 
 most natural. For introduces the 
 verse as a reason for the solemn decla- 
 rations in vers. 43-48. Every one of 
 the human race. Shall be salted, in 
 allusion to burnt-offerings (Ezek. 43 ; 
 
A.D. 29. 
 
 MARK IX. 
 
 179 
 
 50 sacrifice shall be salted with salt. '■ Salt is good : 
 but if the salt have lost his saltness, wherewith will 
 ye season it ? » Have salt in yourselves, and have 
 peace one with another. 
 
 'Mt. 5. 13; Lk. 
 
 14.34,35. 
 • Eph. 4. 29 ; Col. 
 
 4. ti; Rom. IS. 
 
 18 ; 14. 19 ; 2 Cor. 
 
 13.11; ileb. 12. 14. 
 
 24), with fire, either voluntarily 
 with the fire of self-sacritice and self- 
 denial, as the renouncing and crucifix- 
 ion of sinful affections and desires ; or 
 involuntarily with the fire of hell. 
 For every one must either sacrifice 
 whatever causes him to offend, or be 
 cast into hell. "For this is a funda- 
 mental law of sinful humanity: all 
 must enter the fire." — Lange. And 
 every sacrifice. And every one who 
 jjives himself up as a sacrifice to God 
 (Rom. li : 1) shall be salted with the 
 purifying and preserving salt of divine 
 grace. Salt was first commanded for 
 meat-offerings (Lev. 2 : 18), which were 
 mostly of flour. It was afterward used 
 in burnt sacrifices, Ezek. 43 : 24 ; 
 Joseph. A7itiq. iii. 9, 1. The explana- 
 tion of Alford, just as evenj .snniflre is 
 salted vith .salt, is allowable. But the 
 last half of this verse, and every, etc., 
 is omitted by some of the best manu- 
 scripts. 
 
 50. Jesus carries out the figure of the 
 salt. Salt is good, for purifying 
 and preserving, 2 Kings 2 : 19-22. A 
 general statement. Salt may represent 
 divine grace, then the inward principle 
 of divine grace in the heart, and also 
 those who become partakers of divine 
 grace, -Matt. 5 : 13. But if the salt 
 has lost its saltness or becomes salt- 
 less. The Jews believed that salt would, 
 by exposure to the air, become insipid 
 and tasteless. Maundrell, in his travels, 
 found it in this condition. {Early Travels, 
 p. 512.) Dr. Thomson saw in the East 
 large quantities of spoiled salt thrown 
 into the street. (Land and Book, vol. 
 ii., p. 43.) Wherewith will ye sea- 
 son it ? Recover the saltness. The 
 interrogative form is equivalent to a 
 strong athrmative. If the salt has 
 lost its saltness it cannot be recover- 
 ed by any means. If he who professes 
 to be a partaker of divine grace re- 
 mains, or becomes unholy, there is no 
 other means of purifyinghim. The re- 
 mark is hypothetical. Jesus does not 
 say that the preserving and sanctifying 
 power of the gosjiel would lose its 
 power, although as far as the sinner is 
 concerned it often does ; but that if it 
 
 should, then there would be no other 
 means of restoration and salvation. 
 Neither docs he say that the principle 
 of divine grace within Christians will in 
 any case become extinct ; but if it 
 should, then their case is hopeless. 
 Jesus would especially direct the minds 
 of his disciples to the necessity of this 
 inward grace and of watching over it. 
 Compare Heb. 0:4; 10 : 20 ; 2 Pet. 2 : 
 15. Such warnings are jiart of the 
 means used by the Spirit to keep the 
 elect from entirely falling away. 
 
 Have salt in yourselves. In view 
 of what has just been said, see to it 
 that you have the preserving and puri- 
 fying influences of divine grace and of 
 the Spirit within you. And in thus do- 
 ing, have peace one Avith another. 
 Be at ])eace, literally, in one another, that 
 is, among yourselves. Beware and not 
 exercise an ambitious and contentious 
 spirit (ver 23), or an uncharitable zeal 
 (ver. 38) ; but in accordance with the 
 Spirit, and acting out the principle of 
 divine grace within you, be at peace 
 with one another. Peace is one of the 
 fruits of the Spirit, Gal. 5 : 22. This 
 last clause, which evidently was spoken 
 with reference to the contention and 
 the uncharitable zeal of the disciples, 
 shows that the whole discourse here 
 given was spoken at this time. 
 
 Remarks. 
 
 1. Christ's coming with power, a 
 blessing and joy to iiis people. This is 
 true both of his spiritual and personal 
 coming, ver. 1 ; Joim 14:3,28; Matt. 
 25 : 31-;^0 ; Luke 21 : 28 ; lleb. 9 : 28. 
 
 2. Jesus manifests greater glory to 
 some of his disciples than to others; 
 but often only to prepare them for 
 greater trials and greater laliors, ver. 3; 
 ch. 14:33; John '21 : 18, 22; Acts 12: 
 2 ; Rev. 1 : 9. 
 
 3. In the Transfiguration we behold 
 the glory of Jesus now un vailed at 
 the right hand of God, and the future 
 glory of his disciples, vers. 2-4 ; John 
 1:14; 17:5; Luke 24: 20; Rev. 1:16; 
 Matt. 13 : 43 ; Col. 3 : 4; 1 Pet. 5 : 1 ; 1 
 John 3 : 2. 
 
180 
 
 MARK IX. 
 
 A.D. 29. 
 
 4. The glory of the Transfiguration 
 should strengthen our faith. And so 
 should every manifestation of Christ's 
 glory, vers. 2, 3 ; a Pet. 1 : 16 ; 2 Tim. 
 4 : 17. 
 
 5. In Moses we have a representative 
 of departed spirits and a proof of their 
 conscious existence, ver. 4 ; Job 26 : 5 
 (" The departed spirits tremble beneath 
 the waters, and their inhabitants"); 
 Isa. 14 : 9-13 ; Luke 16 : 23 ; 23 : 42. 
 
 6. In Elijah we liave a representation 
 of those who shall be raised in glory, 
 and es])ecially of those who shall be 
 changed at the second coming of Christ, 
 ver. 4 ; 1 Cor. 15 : 51, 52 ; 1 Thess. 4 : 
 16, 17. 
 
 7. There is a unity in spirit and a fel- 
 lowship in Christ between the saints of 
 the old and new dispensation, vers. 4, 
 6 ; Rom. 3 : .31 ; Heb. 10 : 1 ; 12 : 1. 
 
 8. We shall know each other in hea- 
 ven, ver. 5 ; Luke 23 : 43 ; 1 Cor. 13 : 12. 
 
 9. If foietastes of heaven are so 
 glorious, what must heaven itself be ? 
 If it was good to be on the mount, how 
 
 food and blessed will it be to dwell with 
 esus and the glorified forever ? Ver. 5 ; 
 Rom. 8 : 18 ; 2 Cor. 4 : 16-18 ; 5 : 1-4. 
 
 10. Tliongh so ignorant as not to 
 know what to do, and so weak and sin- 
 ful as to be filled with awe before the 
 divine glory, yet we can safely rest on 
 Jesus, whom God presents to us as our 
 Savior and Teacher, vers. 6, 7 ; Ps. 2 : 
 6, 7, 12 ; John 10 : 27, 28 ; 14 : 6. 
 
 11. The Law and the Prophets gave 
 way to Christ our great Prophet and 
 Lawgiver. Take none other as your 
 guide, and follow human teachers only 
 as they follow him, vers. 7, 8 : Acts 3 : 
 22, 23 ; 1 Cor. 11:1; Gal. 1 : 8, 11, 12. 
 
 12. Clirist is Lord both of the dead 
 and living, vers. 7, 8 ; Rom. 14 : 9 ; 
 Rev. 1 : 18 ; 3 : 7. 
 
 13. Truth should be presented in its 
 proper order and at proper times ; milk 
 for babes and strong meat for men, 
 ver. 9 ; John 16 : 12 ; 1 Cor. 3 : 1, 2. 
 
 14. People will do well to be silent, 
 and not try to teach those things which 
 they do not themselves understand, 
 vers. 9, 10. Compare Matt. 16 : 22, 
 23. 
 
 15. While we seek the aids of the 
 learned to solve the difficulties of Scrip- 
 ture, we should especially ai)ply to 
 Christ for the guidance of his Spirit, 
 ver. 11 ; John 1(". : 13 ; James 1 : .'>. 
 
 16. Formalists often liold much that 
 Js true ; but it is truth mingled with 
 
 error; truth misunderstood and mis- 
 applied, vers. 11, 12 ; Luke 11 : 42. 
 
 17. We need to exercise caution in 
 our interpretation of prophecy. It may 
 be fulfilled in a way and at a time we 
 little expect, vers. 12, 13 ; Luke 24 : 
 24-27. 
 
 18. The world will take advantage of 
 Christ's absence from his people, in 
 order to tempt to evil, ver. 14. Com- 
 pare Exod. 32 : 1-6. 
 
 19. How dependent are Christ inns on 
 Christ ! He often leaves them in great 
 straits to teach them their great need 
 of him, vers. 14-18 ; Matt. 14 : 28-31 ; 
 John 15 : .5. 
 
 20. How early in life does Satan begin 
 to manifest his power in children ! Vers. 
 17, 18, 22 ; Ps. .58 : 3. 
 
 21. Parents should feel a deep anxiety 
 for those of their children who are 
 spiritually under the power of Satan, 
 and eainestly entreat Ciirist to come 
 and save them, vers. 17, 18, 22 ; Eph. 
 6 : 4 ; 2 Tim. 1 : 5. 
 
 22. The faithful labors and believing 
 prayers in behalf of thi ir children shall 
 not be in vain, vers. 22-25 ; Gen. 17 : 
 18-20 ; James 5 : 16. 
 
 23.. Faith and unbelief are often min- 
 gled together in the heart, vers. 23, 24 ; 
 John 11 :40. 
 
 24. Jesus has complete power over 
 Satan and his kingdom, vers. 19, 25, 26; 
 Luke 10 : 18 ; 1 John 3 : 8. 
 
 2.5. Excessive manifestation of wick- 
 edness and of the devil's power often 
 indicate that Christ is near, with vic- 
 tory and salvation, vers. 26, 27 ; Rev. 
 12 : 12 ; 20 : 7-10. 
 
 26. tlnbelief may hinder us from 
 doing what we might for Jesus, ver. 28 ; 
 Ps. 95 : 10 ; Acts 28 : 23-27 ; Phil. 4 : 13. 
 
 27. Our faith and our usefulness are 
 increased by prayer and fasting, ver. 
 29 ; Acts 10 : 30 ; 13 : 2 ; 1 Cor. 7 : .5. 
 
 28. Jesus sets us an example of avoid- 
 ing persecution, when consistent with 
 usefulness and duty, ver. 30; John 7 : 
 1; 10 : 39-12; 11 : 53, 54. 
 
 29. We are not permitted to behold 
 and enjoy the glories of Jesus, without 
 beholding his sufferings, vers. 2, 31 ; 2 
 Tim. 2: 12; 2 Cor. 12 : 7. 
 
 30. It is well to suspect our own ig- 
 norance. Nothing will so blind our 
 eyes as worldliness, prejudice and pre- 
 conceived notions ; and these will make 
 us slow to seek instruction from Jesus, 
 ver. 32 ; Luke 9 : 45 ; John 7:3-5; 8 : 
 43, 44. 
 
A.D. 29. 
 
 MARK X. 
 
 181 
 
 31. We should avoid doing that which 
 ■we should he ushaiiied to acknowledge 
 to Jesus, vers. 3;i, 'M. 
 
 32. The (Jhristiau must beware of 
 pride and ambition, and of seeking 
 after greatness and pre-eminence. Such 
 a course leads to strife and contention, 
 and is opixisi'tl alike to the will, ex- 
 ample :muI teaeliing of their Lord, ver. 
 34 ; Matt. 17 : 8, 4 ; Prov. 13 : 10; 3 Cor. 
 12 : 7 ; Jer. 4.'j : .=>. 
 
 3:3. Christ's standard of greatness is 
 opposed to that of the world. He that 
 does most in Christ's kingdom to serve 
 his fellow-men is the greatest, ver. 3.5; 
 Matt. 11 : 2'.t; Luke 18 : 14. 
 
 34. Moral excellence and greatness 
 is not contentious, but peaceful and 
 loving, and should be diligently sought 
 after and cultivated, vers. 33-ott ; Malt. 
 5 : lii ; 23 : 11, 12 ; John 12 : 6; 18 : 4:3- 
 4.5; 1 Tim. 6 : 3-.5, (t, 11 ; 3 John 9-11. 
 
 35. Little children have manj- charac- 
 teristics worthy of study and imitation, 
 ver. 30 ; ch. 10 : 15 ; Ps. 131 : 1, 2. 
 
 36. Child-like humility is essential to, 
 and an evidence of godliness, pleasing 
 to God, and leads to true greatness, 
 vers. 3H, 37 ; Isa. 57 : 15 j Luke 18 : 14 ; 
 James 4 : 6, 10. 
 
 37. Christ set us an examjile of humi- 
 lity, condescension and love, in making 
 the least and the feeblest of his peoj)le 
 repre>entatives of himself, ver. 37; 
 Matt. 25 : 4.5. 
 
 38. How close the union between 
 Christ and his people ! Ver. 37 ; Matt. 
 10 : 40-42; John 17 : 23. 
 
 3'.t. Mere party zeal is opjiosed to the 
 Spirit of Christ. To forbid any to do 
 good in the name of Jesus is to disobey 
 him, vers. 38, 39 ; 1 Cor. 1 : 11-15; Phil. 
 1 : IS. 
 
 40. No deed, however small, done for 
 Christ, will l)e foigotteu by him, ver. 
 41 ; Heb. : 10. 
 
 41. The authors of error and the jiro- 
 moters of heresies and wicked divisions, 
 will meet with more fearful punish- 
 ment than those who have been de- 
 stroved by their wicked intluence, ver. 
 42 ; '.Mai. 2 : 7-9. 
 
 42. It is better to lose our natural life 
 than to cause a Christian to go astray, 
 and thus injure his spiritual life, vei-se 
 42 ; Luke 17 : 1 ; 2 Thess. 1 : U ; 1 Cor. 
 3 : 17. 
 
 43. Our dearest sins must be re- 
 novuiced and forsaken, and whatever 
 separates between us and (Jod, or we 
 are lost forever, vers. 43-48 ; Luke : 4 
 33 ; Phil. 3 : 7-9. 
 
 16 
 
 44. The punishment of the finally im- 
 penitent will be terrible and unending, 
 vers. 43-48; Dan. 12 : 2 ; Matt. 25 : 4(i ; 
 Rom. 2:6-10; 2 Thess. 1:9; Rev. 
 21 : 8. 
 
 45. The i)unishTuent of the wicked 
 will consist of the jjieyings of a guiltj' 
 conscience on the one hand, and of the 
 wrath of God on the other, ver. 48 ; 
 Luke 1(5 : 24, 27, 28. 
 
 46. " We must be incorruptible, either 
 in holiness and hapi)lness or in sin and 
 misery ; cither sacritices to God's jus- 
 tice, 'salted with lire,' or willing sacri- 
 fices to his honor, by the sanetilication 
 of Ids Spirit through the redemption of 
 Christ. "—Scott. Ver. 49. 
 
 47. It is the design of God that Chris- 
 tians should have a saving and pre- 
 serving intluence within them, and en- 
 dure to the end ; but if they fail of this 
 they have reason to fear that the grace 
 of God is not in them, ver. 50; Phil. 1 : 
 6; 1 John 2: 19. 
 
 48. Christians are not mere machines ; 
 they have something to do in the pre- 
 servation of their own individual hearts 
 and of one another, ver. 50 ; Rom. 15 : 
 1, 2 ; Phil. 2 : 12, 13 ; Heb. 4:1; 12 : 
 14-17. 
 
 CHAPTER X. 
 
 In this chapter we have Mark's sum- 
 mary account of the last journey of 
 Jcjus to Jerusalem. Matthew's account 
 (chs. 19, 20) is very similar. Both 
 Matthew and Mark, at this point, ap- 
 pear to pass over in silence several 
 months of our Lord's ministry. From 
 a careful comjiarison of the accounts of 
 Lidve inul John, we learn that, soon 
 after the discourse in the preceding 
 chanter, Jesus goes up to the feast of 
 Tabernacles, which began on the 15th 
 of Tishri, or in tiie vear .\.D. 29, Octo- 
 ber 19, Juhn 7 : 2-10 ; Luke 9 : 51—10 : 
 10. For altout two months he exercises 
 his ministry in Judea(L\ike 10 : 17 — 13 : 
 9), after which he attends the feast of 
 Dedication on the 25th of Chislcn, 
 about the 20th of Deccmlter, Joiin 10 : 
 22-39. Then he goes beyjud Jordan 
 and exercises his ministry, iirobal)ly 
 about a month in Perea (John 10 : 40; 
 Luke 13 : 10—17 : 10), after which he 
 goes to Bethany, probably early in Fe- 
 bruary, A.D. 30, and rai.-es Lazarus, John 
 11 : 7. Comjiare Luke 13: 22. After 
 this he withdraws to a city called 
 Ephraim, where he continued a few 
 weeks with his disciples, Johu 11 : 54. 
 
182 
 
 MARK X. 
 
 A.D. 29, 30. 
 
 Jesus goes 'beyond Joi'dan ; lie replies to the Pharisees re- 
 specting divorce. 
 
 AND *> he arose from thence, and cometh into the * Mt. 19. 1, 2. 
 coasts of Judaea by the farther side of Jordan. 
 And the people resort unto him again ; and, as he 
 was wont, he taught them again. 
 
 From this point lie makes a flying trip 
 througli Samaria and Galilee, on his last 
 journey to Jerusalem, Luke 17 : 11. 
 This last journey seems to be recorded 
 iu this chapter, and iu the account of 
 it Matthew, Mark and Luke coincide. 
 Some, however, with Robinson and 
 others, suppose that Jesus did not re- 
 turn to Galilee, but made a tour from 
 Ephraim over into Perea, and thence to 
 Jerusalem. This is possible; but to me 
 the view above seems the more probable. 
 See New Harmony of the Gospels, 
 by the author, pp. 257-2G0, 267. 
 
 Jesus now takes his final departure 
 from Galilee, and passes through Perea, 
 where he lays down the Christian law 
 concerning divorce; receives and blesses 
 little children ; tests the rich young 
 ruler, and discourses on riches and for- 
 saking all for his sake; foretells his 
 death and resurrection the third time ; 
 hears and discourses upon the ambitious 
 request of James and John. After pass- 
 ing to the west of the Jordan he heals 
 Bartimeus, at Jericho. The events pro- 
 bably all occurred in March, A.D. 30. 
 
 1-13. Jesus finally leaves Gali- 
 lee. Goes east of the Jordan. Re- 
 plies TO the Pharisees' question 
 concerning divorce. Matt. 19 : 1-13. 
 Compare Luke 17 : 11-19. Mattliew is 
 the fullest. The two accounts show 
 the differences of independent narrators. 
 Mark's account is evidently not a mere 
 summary of Matthew's. 
 
 1. And he arose from thence; 
 from Galilee (eh. 9 : 30), and especially 
 from Capernaum (ch. 9 : 33), which had 
 been tlie center of his missionary labors 
 in Galilee. This language may be ex- 
 plained : (1.) As taking in at one view 
 the two departures of our Lord from 
 Galilee, that to the feast of Tabernacles 
 and that just previous to his last suffer- 
 ings. Tills is possilile; and the mean- 
 ing then would be : Jesus left Galilee, 
 wiiich had been the main scene of his 
 ministry, no more to i-eside there, nor 
 to exercise his ministry there, except as 
 he should pass through ou his last jour- 
 
 ney to Jerusalem, Luke 17 : 11. To his 
 excursions and labors in Judea and 
 Perea this verse may ver}' briefly and 
 incidentally refer. Thus we may have 
 here the two extremities of a period 
 which Matthew and Mark pass over. 
 (2.) As the last departure from Galilee, 
 without regard to intervening journeys, 
 to which the evangelist passes after 
 tinisliing the account of our Lord's Ga- 
 lilean ministry in the last chapter. This 
 is a very natural and probable supposi- 
 tion. That six months of Christ's min- 
 istry is silently passed over by Matthew 
 and Mark, is quite generally admitted ; 
 and it seems better to place the lapse of 
 time between the ninth and tenth chap- 
 ters of Mark than elsewhere. The 
 reason of this omission by the first two 
 evangelists can only be conjectured. 
 They trace the growing opposition to 
 Jesus through the six months before the 
 feast of Tabernacles. Luke, passing 
 over that period with slight refei-ences, 
 traces the same opposition in the suc- 
 ceeding six months, and then the three 
 evangelists join in relating the result — 
 the crucitixion of Jesus. It would 
 seem, also, that Matthew and Mark re- 
 lated principally the Galilean ministrj' 
 of Jesus, and hence the events in Perea 
 and Judea, related by Luke, would be 
 somewhat foreign to their object. 
 
 Into the coasts of Judea ; the 
 borders, frontiers of Judea. By or 
 through the farther side of Jordan. 
 He passed through the country east of 
 the Jordan, whicli is called Perea. 
 This, as well as Galilee, was under 
 Herod Aiitipas. According to the high- 
 est critical authorities this verse should 
 read : "He cometh into the borders of 
 Judea and beyond the Jordan." What- 
 ever reading we adopt, the meaning 
 seems to be: He went to the frontiers of 
 Judea by the way of Perea, and not by 
 the near route through Samaria. Tlie 
 expression is brief and general, and 
 seems to imply that he visited and ex- 
 ercised his ministry in both Perea and 
 Judea. Again* As ou former occa- 
 
A.t). 30. 
 
 MARK X. 
 
 183 
 
 2 " And the Pharisees came to him, and asked him, 
 Is it lawful for a man to put away his wife ? tempt- 
 
 3 ing him. And he answered and said unto tliem, 
 
 4 What did Moses command you ? And they said, 
 "^ Moses suffered to write a bill of divorcement, and 
 
 Mt. 19. 3. 
 
 <'Deu.24.1;Mt.5. 
 31 ; 19. 7. 
 
 Kions. Some regard this as referring to 
 his previous visit and teaching in Perea, 
 Jolin 10 ; 40, 41. When tlie multitudes 
 ag-ain came together to liini, he paused 
 in his journey, and as he was wont 
 he taught them again. They had 
 heard him before. 
 
 2. Mark here begins to relate a new 
 mode of opposition to Jesus by the 
 Pharisees. They had found fault with 
 him for violating the law (eh. 2:24); 
 and transgressing the tradition of the 
 elders (ch. 7:5); had referred his i)ow- 
 er toBeelzel)ub (ch. 8 : 22), and had de- 
 manded a sign from heaven, eh. 8:11; 
 Matt. 12 : 38. But in every instance they 
 had met with a most signal failure. 
 Now they seek to entangle him in exist- 
 ing controversies on certain vexed (pies- 
 tions, which it would be impossible to 
 answer without displeasing one or an- 
 other party. This mode of attack was 
 continued up to the very last, ch. 12 : 
 13-27. 
 
 The Pharisees came to him 
 ■while teaching (ver. 1), tluis seeking for 
 an open, public and authoritative I'x- 
 pression of view. Asked him, Is it 
 lawful, etc. Rather, Asked him, if it 
 is lawful, etc. Their first attack is ui)tin 
 divorce, which was a subject of disjiute 
 among the Jews. Mark here presents 
 the question in its most general form. 
 Matthew (19 : 3) presents it more defi- 
 nitely. " Is it lawful for a man to put 
 away his wife for everj' cause V " Moses 
 had directed (Deut. 24 : 1) that a man 
 might put away his wife by giving her 
 a bill of divorcement, if she found "no 
 favor in his sight, because he hath 
 found uncleanness in her." The follow- 
 ers of Rabbi Hillel held that this meant 
 that anything that displeased her luis- 
 band gave him a right to divorce her. 
 But the followers of Rabbi Shammai 
 held that "uncleanness" referred to 
 uncliastit}', and therefore denied the 
 right to divorce a wife except for adul- 
 tery. The Pharisees asked the ques- 
 tion, not for information, but tempt- 
 ing him. With wrong motives trying 
 him, or putting liim to the test, flow- 
 ever he might answer he would expose 
 
 himself to the opi)osition of one or the 
 other party. Besides, if he sliould an- 
 swer in the affirmative, they could 
 charge him with moral laxity ; if in 
 the negative, with disregarding the au- 
 thority of Moses. Very likely also, they 
 wished to call forth a (•(Hidemnation of 
 Heiod Antipas in liis married relation- 
 ship, and thus insure to Jesus an end 
 similar to that of John the Baptist. 
 
 3. Jesus answers bv apjieiding to the 
 law of Moses, explaining the reason of 
 its provision concerning divorce, and 
 then drawing an ii-re^istible argument 
 from creation. Matthew presents the 
 argument from creation first, and then 
 from Moses. Neither of them probably 
 gives more than the leading and strong 
 points of the conversation. The wis- 
 dom of Jesus is seen in the reply. With- 
 out stopping to discuss their nice dis- 
 tinctions, he appeals to their own di- 
 vine standard. What did Moses 
 command you ? He also thus sanc- 
 tions the divine authority of Moses. 
 Compare Luke 10 : 26. 
 
 4. Tlie Pharisees reply by giving brief- 
 ly the law as found in Deut. 24 : 1-3. 
 Though at some point in this conversa- 
 tion they ask, " Why did -Moses com- 
 itiiuid to give a bill of divorcement ? " 
 etc.. Matt. 19:7; yet they acknowl- 
 edge, as Jesus taught (Matt. 19:8), 
 that Moses only sulTered or permitted 
 this to be done. " This passage (Deut. 
 24 : 1-4) jjresupposes the practice of di- 
 vorce amonu- the Jews for other causes 
 than adultery, but it does not saj' a word 
 in commendation of that practice ; it 
 only declares that if a husband puts 
 away his wife, and she is united in mar- 
 riage to another man, he can never take 
 her again to himself. For him at least 
 she had been defiled. Practically, there- 
 fore, a husband must look upon his act 
 in giving a bill of divorce as irrevoca- 
 ble. Hence, thi.s provision of the law 
 was a check on the caprice of man, 
 compelling him to weigh the conse- 
 qiiences of his proposed act, and teach- 
 ing him to respect the marriage cove- 
 nant. ' Moses suffered you to put away 
 your wives' (Matt. 19 : 8) ; he did not 
 
184 
 
 MARK X. 
 
 A.D. 30. 
 
 5 to put her away. And Jesus answered and said unto 
 
 them, 'For the hardness of your heart lie wrote you 'Ne. 9. 16. 
 
 6 this precept. But from the beginning of the crea- 
 
 7 tion, f ' God made them male and female. ' e ' For 
 this cause shall a man leave his father and mother, 
 
 8 and cleave to his wife ; and they twain shall be one 
 flesh.' So then they are no more twain, but one 
 
 f Ge. 1. 27; 5.2. 
 e Ge. 2. 24 ; 1 Cor. 
 6. 16 ; Eph. 5. 31. 
 
 command it, did not speak of it .as 
 right or wise, did not encourage or fa- 
 cilitate it in tlie least ; he merely pre- 
 supposed the existence of this practice, 
 and, by regulating, suffered it." — A. 
 IIovEY, Scriptural Law of Divorce, p. 26. 
 Moses had permitted divorce in such a 
 way as to restrain a bad practice, which 
 had gone so far to annul the original 
 law of marriage, and which still prevails 
 among the Arabs, who, by a word, may 
 dissolve the marriage tie. Joseplius, 
 adopting the views of the school of 
 Hillel (see on ver. 3), thus loosely states 
 the law {Jewish Antiq. iv. 8, 23): "He 
 that desires to be divorced from his 
 wife from any cause whatsoever, and 
 many such causes happen among men, 
 let him in writing give assurance that 
 he will never use her as his wife any 
 more ; for by these means she may be 
 at liberty to man-y another, although 
 before this bill of divorce was given, 
 she is not permitted so to do." 
 
 5. Jesus, having brought them to 
 their own law, now gives the reason of 
 the Mosaic enactment, and expounds 
 the law of marriage. For the hard- 
 ness of your hearts, the depravity 
 and perverseness of men, necessarily 
 resulting in quarreling, putting away of 
 wives, and kindred crimes ; and even in 
 the murder of their wives, if they were 
 not permitted to divorce them. The per- 
 mitting of divorce under certain re- 
 strictions was the less of two evils. 
 "Wrote you this precept, or com- 
 maud; not a command to divorce, for 
 divorces already existed, but to give a 
 bill of divorcement in putting away 
 their wives. Requiring a bill of divorce 
 to be given would lessen the number of 
 divorces. For generally the services of 
 a scribe would be required to write tlie 
 bill ; the ground also of tlie separation 
 must be given. These would lead to 
 caution and give time for reflection. It 
 should also be remembered that the 
 enactment of Moses was really a civil 
 one, which was to be enforced by the 
 Btate. As such it was adapted to the 
 
 depraved condition of the people. 
 While it permitted, it regulated divorces, 
 and thus restrained and lessened the 
 evil, and prepared the way for bringing 
 the race back to the true idea of mar- 
 riage. 
 
 This throws light upon the Mosaic 
 ritual. It was not intended as a code 
 of perpetual obligation, but was pre- 
 paratory to something better and high- 
 er, when the people were able to bear 
 it. Gal. 3:19-2.5. 
 
 6. But notwithstanding the permis- 
 sive command of Moses, from the be- 
 ginning of creation, of the human 
 race, God made them, Adam and 
 Eve, male and female, man and wo- 
 man, one human pair. Thus the race 
 was made at their flrst creation. That 
 them refers to the first human pair is 
 evident from the language and from 
 the quotation in the next verse. They 
 were designed one for the other. Thus 
 God showed his will that man and wo- 
 man should live together in the mar- 
 riage state, and that polygamy should 
 be excluded. 
 
 7, 8. Jesus quotes the prophetic lan- 
 guage of Adam (Gen. 2 : 24), showing 
 thereby the strong and close relation of 
 husband and wife. For this cause. 
 Because Eve was taken out of Adam, 
 and was bone of his bone and flesh of 
 his flesh (Gen. 2: 21-24), and hence be- 
 cause male and female wat* thus made. 
 Leave his father and mother. The 
 relation between husband and wife is 
 thus stronger and closer than even that 
 between parent and child. Cleave. 
 Shall be joined unto and adhere. They 
 twain ; rather, the two. The two is nut 
 found in the original Hebrew, but is 
 implied. It is, however, found in the 
 Samaritan Pentateuch, and in the Sep- 
 tuagint version. One tlesh. They two 
 shall be united in the flesh, one being 
 the part of the other. Having quoted 
 these inspired and proplietic words of 
 Adam, Jesus adds, So then they are 
 no more twain, no longertwo, but 
 one flesh, having a oneness in all their 
 
A.D. 30. 
 
 MARK X. 
 
 185 
 
 9 flesh. What therefore God hath joined together, 
 let not niiin put asunder. 
 
 10 And in the house his disciples asked him again of 
 
 11 the same matter. And he saith unto them, ^ Who- 
 soever shall put away his wife, and marry another, 
 
 12 committeth adultery against her: and if a woman 
 shall put away her liusband, and be married to an- 
 other, she committeth adultery. 
 
 h Mt. 5. 32 ; 19. 9 ; 
 Lk. 16. 18; Ro. 
 7. 3 ; 1 Cor. 7. 10, 
 11. 
 
 interests and relations pertaining to this 
 world, ]':i)h. .5 : 2S-M ; 1 Cor. 7 : 4. The 
 words, and cleave to his wife, are 
 lu-re waiitinfi in some of tiu' best manu- 
 t^eripts ; tli<'y are in Matt. I'.l : 5. 
 
 !>. Tin' cDiu'liision then is irresistible. 
 M hat therefore Uod. lie is the 
 aullior. Marriage is of divine origin. 
 Joined together. Yoke togitlier, 
 couple, unite. Let not man, in con- 
 trast to (i(»l. 3hi)t is here used in its 
 broad, generic sense, man as man. 
 Tlie Greek word is not that translated 
 man in ver. 2, where it nieiins husband. 
 Tlie meanini; is not merely, Let not tlie 
 husband, but let not man. Let not hu- 
 man autliority in any way oppose the di- 
 vine. Puta.sunder. Let not man an- 
 nul the ordinance of God. Tliat rehitiou 
 which was constituted by God, and to 
 which all other rehitions, even tliat of 
 parent and chiUl, must yield, can Ijo 
 severed only by him. Tlie relation, how- 
 ever, ceases at death ; for the unity is 
 based on oneflesh (ver. 7), their united 
 relation in the flesh for this world, ch. 
 12 : 25; Romans 7 : 2. 
 
 Although Jesus was discussinji; di- 
 vorces, yet his language is also decisive 
 against polygamy. The tica are one 
 flcsli ; they are no more two. The creat- 
 ing one woman for one man showed 
 also God's will in this respect. 
 
 10. In the house. Hence Jesus and 
 his discijjlcs had witlulrawn from the 
 people. .Mark alont' notices tiic fact of 
 a confidential interview witli his disci- 
 ples. Again has reference to the ques- 
 tion of tlie Pharisees in ver. 2. Ol the 
 same matter, or, according to the 
 best manuscripts, of this, concerning 
 divorces. They wanted more light 
 upon the subject; they did not fully 
 understand Jesus. 
 
 11. He saith unto them. He ap- 
 pears according to Matthew (19 : 9) to 
 have said the same thing to the Phari- 
 Bees. He reiterates it to his disciples 
 with the additional refereuce to wo- 
 
 men divorcing their husbands (next 
 verse). After hearing this again the 
 disciples probably exclaim, " If the 
 case of the husband be so with his wife, 
 it is not good to marry," to which 
 Jesus rciilies. Matt. 19:10-12. Mark is 
 very brief. Whosoever shall put 
 away his wife. .Mark omits "ex- 
 ee|)t for fornication" (.Matt. 19 : 9) ; 
 but this ap)>ears to liave been the cause 
 plainly muUrstood, Matt. .'> : :52. Com> 
 mittetli adultery against her, his 
 former wife. His second mariiage is 
 adultery against her, of in the sight 
 God. 
 
 12. And if a woman, or, if she 
 herself puis away her husband. 
 Moses did not permit a woman to di- 
 vorce her husband. This might possi- 
 bly refer to ilesertion bv the wife, 1 Sam. 
 2.5 : 44 ; 1 Cor. 7 : 12, ill But the lan- 
 guage more probably refers to actual di- 
 vorce by the wife. This seems to have 
 been introduced from the heathen na- 
 tions among the Jews. A half century 
 before this, Salome, tlie sister of Herod 
 the Great, liad divorced her husband ; 
 so also afterward did Hcrodias, and 
 others. (Jewish Aiitiq., xv. 7, 10; xviii. 
 5,4.) It must also be rt'membcred that 
 Jesus is here giving a law to his disci- 
 ples, which in future should guide his 
 followers. It is not necessary therefore 
 to make it square with Jewish jiraetice. 
 
 According to our Savior's authorita- 
 tive instruction^ there can be but one 
 ground of divorce, namely, fornication, 
 in the sense of adultery and certiiin 
 similar monstrous crimes. Lev. 20 : 13, 
 1.5, Hi ; 1 Cor. 5:1. In the present age, 
 when the laws on marriage and divorce 
 ai'e so lax, it becomes both churches 
 and ministers to follow strictly the prin- 
 ciples here laid down by our Lord. 
 Christians should regard no one as really 
 divorced except for one cause. 
 
 1:M6. Little children are 
 
 BROUGHT TO JeSUS, AND ARE BLESSED 
 
 BY DIM. Matt. 19 : 13-15; Luke 1»: 
 
186 
 
 MARK X. 
 
 A.D. 30. 
 
 Jesus receives and blesses children. 
 
 13 'AND they brought young children to him, that 
 he should touch them: and his disciples rebuked 
 
 14 those that brought them. But when Jesus saw it., 
 he was much displeased, and said unto them. Suffer 
 the little children to come unto me, and forbid them 
 
 Mt. 19. 13: Lk. 
 18. 15. 
 
 15-17. The first three evangelists here 
 unite in relating? the same event for the 
 first time since the contention of the 
 disciples in Matt. 18 : 5 ; Mark 9 : 37 ; 
 Luke 9 : 48. See note at the beginning 
 of this chapter. In this account Mark 
 is the fullest. 
 
 13. Young children. 'B.a.thar, little 
 children. The same word in Greek is 
 thus translated in the account of Mat- 
 thew (19 : 13), and in the next verse, and 
 is applied to children of different ages. 
 Thus in Mark 5 : 40, 41 it is applied to 
 a girl about twelve years of age ; but in 
 Luke 1 : 59, 80 to the infant child, Jesus. 
 Compare Luke 2 : 40 ; John 4 : 49, 16 : 
 21. But Luke (18 : 15) in his account 
 uses the word which means a babe or 
 infant, Luke 2 : 12, 16 ; Acts 7 : 19 ; 2 
 Tim. 3 : 15 ; 1 Pet. 2:2. They were 
 evidently little children of tender age. 
 They brought; hore them in their 
 arms, or led tliem : the verb in the ori- 
 ginal may be applied to either mode of 
 bringing them. Who brought them we 
 are not told ; probably the fathers and 
 mothers, or those who had charge of 
 them. Jesus may have been about to 
 depart from the place where he was ; 
 and hence the parents may have sought 
 his blessing on tlieir eliildren before he 
 left, vers. 10, 17. 
 
 That he should touch them. 
 Mark, and also Luke, appears thus to 
 bring out the modest foi'm of tlieir re- 
 quest. Matthew states the full mean- 
 ing : " That he should put his hands on 
 them and pray." The object of their 
 bringing them was that he might bless 
 them, or invoke the blessing of God 
 upon them. Tluis Jacob put his hands 
 upon tlie two sons of Joseph and bless- 
 ed them. Gen. 48 : 14. It seems to liave 
 been common among the Jews to put 
 their hands on persons when they pray- 
 ed for them. Compare cli. 5 :23 ; Luke 
 4 : 40. It was also customary with the 
 Jews for the greater to bless the less, 
 Heb. 7 : 7. His disciples rebuked 
 those that brought them. They 
 probably felt that the various duties of 
 
 Jesus were too urgent for him to turn 
 aside to bless little children. They may 
 have been very much engaged in their 
 conversation with Jesus, and did not 
 wish to be interrupted, feeling that it 
 was more important that they be in- 
 structed than tliat parents and friends 
 be gratified in having their children 
 blessed. They seem also to have 
 thought it unsuitable for little children 
 to be brought to Jesus, either at this 
 time or for this purpose, and hence the 
 reply of Jesus, Svffer the little children, 
 etc. How chilling the rebuke of these 
 disciples to fond parents who had 
 doubtless been greatly moved, and 
 drawn by the wise and tender words of 
 Jesus ! But they were doomed only to 
 temporary disappointment. 
 
 14. He was much displeased. 
 He was pained with feelings of grief 
 and indignation at what the disciples 
 had done. Mark alone mentions this 
 displeasure of Jesus. Suffer the lit- 
 tle children. Note the article: The 
 little children that had been brought. 
 Jesus was pleased to have them come 
 to him. He gives the reason : for of 
 such is the kingdom of God; for 
 to such as these belongs the kingdom 
 of God. Who are meant by such is 
 evident from eh. 9 : 42. These little ones 
 that believe in me, those who have a 
 child-like spirit, humble, teachable, sub- 
 missive and obedient. Such indeed are 
 subjects and citizens of the Messiah's 
 kingdom, and entitled to its blessings 
 both for time and eternity. See on eh. 
 1 : 14. Next verse confirms this symbol- 
 ical reference of children to the child- 
 like dispositions of the regenerated. 
 
 But, while Jesus referred generally to 
 all true believers, as little ones in cha- 
 racter, disposition and conduct, he 
 doubtless intended to convey a deep 
 and important spiritual truth in regard 
 to little children themselves ; for if he 
 made no reference to them, but only to 
 believers, how could it be a reason for 
 sufiEering little children to come to him 
 and forbidding them not ? To me it 
 
A.D. 30. 
 
 MARK X. 
 
 187 
 
 eeenis that Josur referred to little chil- 
 dren in the following,' respects : First. 
 As symbols of true believers, whether 
 young or old, as just explained, and in 
 ch. 9 : 36-4,3. They were the best sym- 
 bols he eoiild choose from the race, be- 
 cause, tlioui;h depiaved by nature 
 through Adam, yet they are not guilty 
 of actual transgression, and because of 
 their humlile and docile dispo^itions, 
 1 Cor. 14 : 20. Did Jesus use them as 
 symbols ? Surely, then, tliey should 
 suffer them to come and receive his 
 blessing. Hence, Second. As the most 
 susceptible to the gospel upon arriving 
 to years of accountability. The age for 
 arriving at this perioil varies in ditierent 
 individuals. A distinguislied medical 
 author says, " The seventh year, and tlie 
 vicinity of eaeii multiple of seven, is 
 characterized by some great change in 
 the human constitution. Thus the 
 seventh year is that of the second den- 
 tition, and the common belief tixes at 
 that age the distinct perception of 
 right and wrong." Children are easily 
 led to Jesus. Third. In respect to the 
 multitudes of little children who would 
 enter into this kingdom on earth. Most 
 enter into the kingdom in childhood 
 and youth, and even of those who are 
 converted in later years, the greater 
 part trace their impressions to ciiild- 
 liood. The most useful and devoted of 
 Clirist's followers have been those W'lu), 
 like Timothy, have from a e/iild known 
 the Scriptures. It would not be strange 
 if some or all of these, whom Jesus 
 blessed, were then impresseil with the 
 goodness and loveliness of Jesus, and 
 that they early came to him by faith. 
 These lambs of the flock, in every age 
 of the gospel dispensation, may most 
 fittingly be included in the ituc/i, whose 
 is the kingdom (}f lieaven. The disci- 
 ples, doubtless, thought the kingdom, 
 with its deep and hidtlen truths, was 
 especially intended for men of full age ; 
 but Jesus would correct their false no- 
 tions, and have children also come to 
 him, for the kingdom of heaven is, in a 
 special sense, intended for and adapted 
 to them. Fourth. That the kingdom of 
 lieaven, as consummated in irlory, would 
 be largely made up of children who 
 died before coming to years of account- 
 ability. As their sinfulness is involun- 
 tary, so will also be their salvation. 
 Since they were made sinners through 
 Adam, and since Christ made an atone- 
 ment for Adam's siu, we may reason- 
 
 ably conclude that those who die before 
 committing actual transgression are 
 saved by the blood of Jesus, and that 
 they are regenerated by the Sijii'it as 
 they enter the unseen world, and thus 
 fitted for the kingdom of heaven. Com- 
 pare Kotn. 5 : 12-19. As a further argu- 
 ment for infant salvation, it may be re- 
 marked that the Bible addresses, not in- 
 fants who are inea()able of reason and 
 choice, but persons who can reason, 
 understand and choose, and are thus 
 accountable. And also that it lays great 
 stress on the inability of knowing right 
 from wrong, as distinguishing infants 
 from adults, Deut. 1 : 39 ; Isa. 7 : 15, 1(5 ; 
 Jonah 4 : 11; Heb. 5 : 14. Compare 
 Gen. 2 : 17. Of all who have died, pro- 
 bably not far from one-half have been 
 under five years of age. In view of the 
 large proportion of infants thus saved, 
 in the kingdom of glory, and in refer- 
 ence to them, our Savior could well 
 say, "To such belongs the kingdom of 
 heaven." 
 
 To infant baptism there is not the re- 
 motest reference. The passage cannot 
 be regarded either as an aigunient for 
 it, an illustration of it, or as a kernel 
 containing its germ. As well might we 
 infer from it infant communion, or the 
 perpetuity of circumcision. It is really 
 an argitme)it against infant baptism ; 
 for they were not brought for baptism, 
 and they went away without baptism. 
 The disciples evid(ntl\ had no know- 
 ledge of such an institution ; for we can- 
 not suppose they would have rebuked 
 those who brought them, if they had 
 l)een in the habit of baptizing such lit- 
 tle children with the ai)i)roval of Jesus. 
 If Jesus had intended to institute in- 
 fant baptism, when could he have had 
 so fit a time as that? Yet he did not 
 institute it. If his saying, "Of such is 
 the kingdom of heaven," was not a suffi- 
 cient reason for bajitizing those children 
 then, why should it be of infants now y 
 The passage ill u.'it rales the spirit which 
 Christians should exercise toward chil- 
 dren. They should pray for them, in- 
 struct them, lead them "to Jesus. It is 
 a beautiful illustration of children com- 
 ing to him by faith. The Scriptures do 
 not speak of coining to him by bajitism, 
 but by faith. Thus how can it illustrate 
 that which, according to Neander and 
 other eminent church historians, was 
 not an apostolic institution, and which 
 is not recognized in the New Testament y 
 As to the yenii of infant baptism, bap- 
 
188 
 
 MARK X. 
 
 A.D. 30. 
 
 15 not : for ^ of such is the kingdom of God. Verily I " i Cor. 14. 20 ; 1 
 say unto you, 'Whosoever shall not receive the i psMi^ o-Mt 
 kingdom of God as a little child, he shall not enter 18.' 3. ' ' ' 
 
 16 therein. And he took them up in his arms, put Ilia 
 hands upon them, and blessed them. 
 
 Jesus answers the inquiry of a rich young man. 
 
 17 "AND when he was gone forth into the way, "Mt. 19. 16; 21. 
 there came one running, "and kneeled to him, and ^'° ' ^^- ^^- ^^• 
 asked him, Good Master, what shall I do that I may 
 
 tismal regeneration was the kernel from 
 which it and infant conmiunion were 
 developed. Tlie notion of a magical 
 charm, and a saving influence connect- 
 ed with the sacnimeuts, gave rise to 
 infant baptism in the North African 
 Church in the third century. It was 
 tlie development of error, not of truth. 
 Notliing seems more far-fetched than 
 to su Impose a reference to an ordinance 
 nowhere intimated in the New Testa- 
 ment, unknown and unpracticed in tlie 
 apostolic churches, and, by its intro- 
 ducing an unconverted membership, 
 opposed to the spiritual idea of the con- 
 stitution of a gospel church. We should 
 indeed welcome to baptism all tliose 
 little children who have come to Jesus 
 by faith ; but even to the baptism of 
 these we can see no reference in this 
 passage. See Remark 16 at the end of 
 this chapter. 
 
 Neither can this passage be used as 
 an argument for infant church-member- 
 ship. For it can have no reference to 
 this if it has none to infant baptism. 
 
 15. What Jesus has stated concern- 
 ing the little children leads him to state 
 an important and closely-connected 
 truth. A person cannot belong to the 
 kingdom of God without entering it, 
 and he cannot enter it without a child- 
 like spirit. This solemn truth he intro- 
 duces with the authoi'itative expres- 
 sion, Verily I say unto you. See on 
 ch. 3 : 28. Shall not receive the 
 kingdom of God ; in their hearts 
 (Luke 17 : 21), shall not receive Christ 
 and tlie gospel (ch. 1 : 1.5), as a little 
 child, with the humility, simplicity 
 and confidence of a little child. He 
 shall not enter therein, and hence 
 he cannot be saved. We can only enter 
 by receiving Christ, the King, his laws, 
 etc., in a proper spirit. Thus this verse 
 sbowB that the meek, humble, and 
 
 child-like disposition implied in the 
 preceding verse is essential to true dis- 
 ciplesliip. 
 
 1(5. To give emphasis to what he had 
 said, as well as to show his willingness 
 to receive these little children, he took 
 them up, rather, folded them in his arms 
 (the same word in Greek as in ch. 9 : 
 36), and put his hands upon them, 
 instead of merely touching them, and 
 blessed them, pronounced a divine 
 blessing upon them. Thus he abundant- 
 ly answered the request of those bring- 
 ing them. Mark alone mentions tliat 
 condescending act of attection, folding 
 them in his arms. 
 
 17-31. tue rich young ruler. 
 Discourse on riches and forsaking 
 ALL FOR Christ's sake. One thing 
 lacking. This seems to have occurred 
 soon after Christ's blessing the little 
 children. Matt. 19 : 16-:S0; Luke 18 : 
 18-30. Mark again is the fullest and 
 most vivid. Luke is the briefest. 
 Matthew (19 : 28), however, records a 
 promise to the twelve not found in the 
 other evangelists. 
 
 17. And when he had gone forth 
 into the way. And as he tvent forth, 
 or ivafif/oinc/ forth, from the house where 
 he had stopped, and where he taught 
 his disciples (ver. 10) and blessed the 
 little children, into the way, on his 
 journey toward Jerusalem, ver. 32. 
 The language indicates a connected 
 narrative, and that Jesus was pursuing 
 a journey. This definite connection is 
 ]>reserved only by Mark ; Matthew and 
 Luke agreeing with him in the order of 
 events. 
 
 There came one, a man distin- 
 guislied from the people, not only by 
 his eager and earnest coming to Jesus, 
 but also by his rank ; for Luke (18 : 18) 
 says that he was a " ruler," probably 
 of some neighboring synagogue. Mat- 
 
A.D. 30. 
 
 MARK X. 
 
 189 
 
 18 inlierit eternal life ? And Jesus said unto him, 
 Why callest thou me good ? there is none good but 
 
 19 one, that w, God. Thou knowest the counnand- 
 ments, " 'Do not commit adultery, Do not kill. Do 
 not steal. Do not bear false witness, Defraud not, 
 
 20 Honour thy father and mother.' And he answered 
 
 ' Ex. 20. 
 Ko. 13. 9. 
 
 12-16 ; 
 
 tliew (10 : 20) speaks of liiin as a " j-ouncj 
 mail," j)i-oljal)ly between twenty and 
 forty, lie did not come, like many 
 others, " tempting him " (ver. 2), but 
 witli reverence and desires to be taught. 
 He was honest but self-rigliteous. 
 Mark, alone, states the fact that he 
 came running and kneeled to him ; 
 in haste, in reverence, and earnest de- 
 sire. 
 
 Good Master, teacher. A teacher 
 indeed like liimself, but one of superior 
 and eminent virtues. What shall I 
 do, etc. ? A question wliich a con- 
 victed sinner might liave asked, as those 
 did upon the day of Pentecost (Acts 2 : 
 S7) ; but wliicli liere meant, What work 
 of merit (Mattliew says "good thing") 
 must I do in order that I may attain to 
 that goodness whicli insures eternal 
 life? Inherit; possess by right, have 
 for my portion. Eternal life; an 
 unending blessed existence, everlasting 
 happiness, vers. 21, 30. 
 
 18. Jesus first replies regarding the 
 epiUiet, " Good." He reminds him that 
 absolute goodness belongs not to inan, 
 but to God. The reply was adapted, on 
 the one hand, to correct the false notion 
 of the young man, wlio was expecting 
 to arrive at absolute and meritorious 
 goodness, and, on the other, to point 
 him to God as the only source of good- 
 ness to man. Why callest thou me 
 good ? since you regard me as oidy a 
 virtuous man, an eminent rabbi or 
 teacher. There is none good but 
 one, that is, Hod. God only is abso- 
 lutely good. " Forlliou only artlioly," 
 Rev. 15 : 4. Jesus thus makes no refer- 
 ence to his own divinity ; but he shows 
 the young man how vain his thought of 
 doing an absolutely good thing. It was 
 tlie tirst blow to his self-righteousness. 
 
 19. Jesus proceeds to the $eco)id part 
 of his answer, and attends to the great 
 end which the young man wishes to at- 
 tain, namely, ^^ /■;*<(/////'. Thou know- 
 est the commandments; since he 
 was a Jew and a ruler, probably of a 
 synagogue, and instructed in the Scrip- 
 tures. As if Jesus had said, " Why ask, 
 
 ^^ll(lt sti<(U I do? Why come to me? 
 Thou knowest what (iod lias already 
 commanded. Jesus thus directs his at- 
 tention tirst to the coniinandments, 
 wliich pointed out the way of holiness, 
 which is the way of God. Similarly he 
 liad answered the young lawyer, in re- 
 gard to the law, "This do "and thou 
 Shalt live," Luke 10 : 28. The law was 
 indeed intended to give life to all wlio 
 should perfectly obey it, John 12 : .'iO ; 
 Kom. 7 : 10. It was fitted to Adam in 
 his state of innocence, and to holy be- 
 ings. And in our jircsent fallen condi- 
 tion, it is fitted to show men that they 
 are sinners, Rom. 7 : 7-9. As a wise 
 physician, Jesus would first make this 
 young man feel that he was sick, and 
 hence he preaches to him the law. If 
 he had come a sin-sick soul, he would 
 have proclaimed to him the gospel. 
 Matt. 11 : 28-30. Jesus quotes as speci- 
 mens the second table of the decalogue, 
 the duties between man and man, be- 
 cause these are the more easily under- 
 stood and the more easily tested. The 
 young man may also have laid less 
 stress on these than the other command- 
 ments, and may have been remarkably 
 deficient in honor to his parents and in 
 love to his neighbor (ch. 7 : 9-13; Luke 
 10 : 30-;>.5) ; and then, if he was wanting 
 in performing his duty toward men, 
 surely he was lacking in his duties to- 
 ward God, 1 John 4 : 20. 
 
 The commandments are not given in 
 their order, but the seventh first, tlun 
 the sixth, then the eighth, ninth, tenth, 
 and last of all the fifth. Matthew gives 
 the sixth first, and then the seventh ; 
 but Luke the same as Mark. The fifth 
 is placed last, verj- jirobably because it 
 is a jiositive coininand ; Matthew also 
 adds, "Thou slialt love thy neighbor as 
 thyself," a positive summary of the 
 second table. Mark alone gives De- 
 fraud not, by covetousness or any 
 dishonest act ; which appears to be a 
 brief sunimarv of the tenth command- 
 ment, Exod. 20 : 17. 
 
 20. Master; Teacher. He docs not 
 say, Gooil Teacher, this time. AU 
 
190 
 
 MARK X. 
 
 A.D. 30. 
 
 and said unto him, Master, all these have I observed 
 21 from my youth. Then Jesus beholding him loved 
 him, and said unto him. One thing thou lackest : go 
 thy way, sell whatsoever thou hast, and give to the 
 poor ; and thou shalt liave ° treasure in heaven : and 
 23 come, take up the cross, and follow me. And he 
 
 ' Mt. 6. 19, 20 ; 19. 
 21 ; Lk. 12. 33; 
 16.9. 
 
 these have I observed, or kept. So 
 he honestly thought; and he had 
 doubtless kept them, externally, in 
 outward appearan.ee ; but he had no 
 insight into the spiritual nature of the 
 law, as exhibited in the Sermon on the 
 Mount, or he would not have thus 
 spoken, Kom. 7 : 7, 8. From my 
 youth. Doubtless from his early 
 youth, or childhood. Like Saul of 
 Tarsus, he was sincere, earnest, circum- 
 Bpect, but intensely self -rigliteous, Phil. 
 3 : 4-6. Yet all of his strict external 
 observances did not give him peace of 
 mind. Though self-righteous, lie felt 
 an unrest, he felt a need of something 
 more to give him a rightful claim to 
 eternal life. 
 
 21. Then ; rather, and. Behold- 
 ing him loved him. With affection- 
 ate regard he looked upon one whose 
 open frankness and sincerity contrasted 
 so favorably with the dishonesty and hy- 
 pocrisy of the scribes and Pharisees. He 
 was also young, amiable, externally 
 moral, sincere, and desirous to know 
 his duty. Jesus seems to have exer- 
 cised a tender compassion similar to 
 that which pious and devoted minis- 
 ters often exercise towai'd inquiring, 
 exemplary, though unconverted youth, 
 1 John 4 : 10-19. 
 
 With this love Jesus proceeds to ap- 
 ply a test which will lay open his heart 
 before him, and reveal to him his idol 
 and his self-love. One thing thou 
 lackest. One thing is wanting to thee : 
 the giving up all for Christ. From Mat- 
 thew we learn that the young man had 
 asked, " What lack I yet '?" This is an 
 illustration of the way in wiiich tlie 
 evangelists drew from the great treasure 
 of facts in the life of our Lord. 
 Doubtless many of their accounts are 
 but summaries 'of extended conversa- 
 tions and incidents. Go thy Avay, 
 immediately. Sell . . . . . 
 and thou shalt have treasure in 
 heaven, in place of thy eartlily trea- 
 sures. Mutt. 6 : 18, 20. He is thus called 
 tipou to part with his possessions, and 
 
 from the pursuit of riches, and to look 
 forward to heavenly treasun's. Come, 
 and folloAV me, as my disciple and 
 personal attendant. The words, take 
 up the cross, are wantin": in the best 
 text, and should be omitted. Jesus 
 shows the weak point in the youmr 
 man's character, and a fatal lack in 
 his righteousness. He places before 
 him a perfect standard, l)ut not .v(ch 
 as he desired. He wished to do those 
 things which accorded with his proud 
 and self-righteous spirit. Jesus- places 
 before him self-renunciation, a life of 
 self-denial, and discipleship of the des- 
 pised Nazarene. Thus we must under- 
 stand the command ; for what was lack- 
 ing was niipreme love to God, not merely 
 selling his earthly possessions. This 
 would not constitute perfection or com- 
 plete the circle of moral obligation. 
 This was but the type of renouncing 
 his nelf-love, and giving up all for Christ. 
 His selling all in his case was made the 
 test of love to God and of the value he 
 put on eternal life. The young man in 
 keeping the commandments professed 
 to love God supremely ; yet Jesns 
 showed him that he loved his posses- 
 sions more than God. They were his 
 idol ; and therefore they must be sacri- 
 ficed. If ambition, love of honor or 
 of pleasure had been his ruling sin, 
 Jesus then would have demanded the 
 sacrifice of tliese. 
 
 The spirit of this command is re- 
 quired of every disciple, Luke 14 : 33. 
 Jesus requires a full surrender of soul, 
 body, talents, influence, property. He 
 does not require us to sell our posses- 
 sions, impoverish ourselves, and thus 
 unsettle the social system ; but he does 
 require us, as his stewards, to use the 
 world as not abusing it, and to give 
 freely as we have the ability, Luke 12 : 
 33 ; 1 Tim. 6 : 17, 19. The gospel re- 
 cognizes and confirms the right of hold- 
 ing property. Acts .5 : 4. 
 
 22. Jesus had taken the young man at 
 his word, and pointed out a perfect 
 standard, and by it showed him that, 
 
A.D. 30. 
 
 MARK X. 
 
 191 
 
 was sad at that saying, and went away grieved : for 
 he had great possessions. 
 
 Jesus discourses on riches^ and on forsaking all for his 
 sake. 
 
 p Mt. 19. 23 ; Lk. 
 18. 24. 
 
 23 P And Jesus looked round about, and saith unto 
 his disciples, How hardly shall they that have riches 
 
 24 enter into the kingdom of God ! And the disciples 
 were astonished at his words. But Jesus answereth 
 again and saith unto them, Children, how hard is it 
 for them i that trust in riches to enter into the king- i Job_31. 24 
 
 25 dom of God ! It is easier for a camel to go through 
 the eye of a needle, than for a rich man to enter 
 
 .^ Pb. 
 
 52. 7; 62. lo; i 
 Tim. G. 17. 
 
 however moral and amiable he had 
 been, he was lackinf^ in the ground 
 priuciples of righteousness, in supreme 
 love to God and entire consecration to 
 him. HcAvassad. He became ghomy, 
 .sad at that saying. He felt its force; 
 but the requirement was too liaid for 
 him, and he Ave at away grieved, or 
 sorrowful, with the tiioiight of giving 
 up his gay and worldly prospects, or 
 losing eternal life, for he had great 
 possessions; "he was very rich," 
 Luke 18 : 2S. He had a struggle and 
 a severe one, he was " very sorrowful " 
 (Luke 18:23), but he could not give up 
 the world. His sorrow showed that 
 Jesus had struck at the idol which stood 
 in the place of God, and which must be 
 reuouneed and forsaken, or salvation 
 could not be attained. Here was an act 
 of obedience which he could not per- 
 form. Here was a turning-point in his 
 history. How solemn that moment ! 
 His heart was terribly sad, but sadder 
 still to see him thus leaving the ])r('- 
 sence of Jesus. Had he renounced his 
 love of wealth, had he gone forth to 
 give up cheerfully his possessions to 
 God and his cause, then as God restored 
 to Abraham Isaac, his son, whom lie 
 offered at his command, so Jesus might 
 have said to this young man, " Take 
 back thy possessions, and keep them 
 for me ; you have indeed obeyed, and 
 given them to God in your heart ; use 
 them to his glory and in the extension 
 of my kingdom." We have no further 
 account of this youn^ man. Tlie words 
 of Jesus may have taken root and borne 
 fruit in aftcr'days. It seems jdeasant to 
 think that this "one, whom Jesus loptd, 
 and toward whom he may have had jiur- 
 poses of mercy, did afterward repent, 
 
 and live a life of self-denial in his ser- 
 vice. But still we cannot rid ourselves 
 of the thought that this was the deci- 
 sive time in his existence, when by his 
 decision he lost his soul. 
 
 28. Jesus discourses on riches, oc- 
 casioned by the incident which had just 
 occurred. Jesus looked round. 
 Mark especially notices the looks and 
 gestures of Jesus, ver. 21 ; eh. 3 : 5, 
 34; 5:32. How hardly, etc. With 
 what difficulty shall a rich man become 
 the subject and attain the blessings and 
 honors of the new dispensation, here 
 and hereafter ! With what difficulty 
 shall thev be saved ! 
 
 24. Astonished; filled with amaze- 
 ment. Answereth again. To their 
 thoughts rather than to their words. 
 Children. An appellation of affec- 
 tion indicating a de^ire to comfort and 
 enlighten. This lender answer is pre- 
 served only by .Murk, and explains our 
 Savior's meanintx in the previous decla- 
 rntion. They that trust in riches. 
 These words are wanting in some of the 
 best manuscripts. They were very like- 
 ly omitted by some early transcriber be- 
 cause thev were not found in the parallel 
 pas,sages,"Matt. 1!) : 23 and Luke 18 : 24, 
 Riches are apt to produce self-suffi- 
 ciency, and lead those who liave them 
 to fix their hearts upon them, and rely 
 on them. It is only as they rent)uncc 
 tlieir trust in them that they can be 
 saved. But bow difficult to do this 
 is seen in the next verse. 
 
 25. Jesus now in the most emphatic 
 manner reiterates the extreme difficulty 
 of a rich man entering his kingdom. 
 It is easier for a camel . • • 
 the eye of" a needle. A strong pro- 
 verbial expression. Instead of camel, 
 
192 
 
 MARK X. 
 
 A.D. 80. 
 
 26 into the kingdom of God. And they were aston- 
 ished out of measure, saying among themselves, 
 
 27 Who then can be saved ? And Jesus looking upon 
 them saith, With men it is impossible, but not with 
 God : for ■■ with God all things are possible. 
 
 28 • Then Peter began to say unto him, Lo, we have 
 
 ' Job 42. 2 ; Jer. 
 32. 17 ; Mt. 19, 
 2B; Lk. 1. 37. 
 
 • Mt. 19. 27; Lk. 
 18.28. 
 
 some liave supposed here a Greek word, 
 meaning a«c/(w rope. This supposition, 
 however, is entirely gioundless. Otliers 
 have asserted tliat eye of a needle was 
 used to designate a low gate, througli 
 which a camel could not pass unless his 
 load was taken off. The assertion is 
 fanciful and precarious. Such explana- 
 tions have been invented in order to 
 get rid of the seeming difficulties con- 
 nected with the plain meaning of this 
 passage. The Arabs have a proverb of 
 an elephant going through a needle's 
 eye. Lightfoot refers to instances in 
 the Talmud of similar proverbial ex- 
 pressions in regard to the elephant. In 
 Matt. 23 : 24 we have the figure of 
 swallowing a camel. The passage, there- 
 fore, is in harmony with the Oriental 
 modes of conception and proverbial 
 language. Compare also Jer. 13 : 23. 
 It is a hyperbolical proverb, expressing 
 the greatest conceivable difficulty, the 
 greatest human impossibility of a rich 
 man entering Christ's kingdom. In the 
 light of the preceding verse the rich 
 man means one who trusts in riches, 
 and implies the difficulty of renouncing 
 this trust. " It is easier for a camel to 
 
 f:o through the eye of a needle than 
 or a rich man to cast off h in trust in 
 riches.^'' — Wesley. Humanly speaking, 
 riches and trust in them are insepara- 
 ble. 
 
 26. Astonished out of measure. 
 They were before astonished (ver. 24), 
 but now at Christ's emphatic repetition 
 of the same truth, they are exceedingly, 
 or excessively amazed. Among them- 
 selves. To one another. Who then 
 can be saved ? An abrupt question 
 of strong surprise;. Quick as thought 
 the disci])les generalized the class of ttie 
 rich, or of those that trusted in riches. 
 They saw that the desire and love of 
 riches were so common among men, 
 and also the trust in them, both of those 
 who had them, and those who were 
 striving to obtain them, as to seemingly 
 render the Savior's declaration of al- 
 most universal application, and they 
 exclaim, "Who, then, can be saved?" 
 
 Their carnal views of a temporal king- 
 dom, in which there would be great 
 power and wealth, doubtless made the 
 declaration of Jesus the more amazing 
 and difficult to theu- minds. 
 
 27. And Jesus looking upon 
 them, with compassion, and to give 
 greater force to what he was about to 
 say. See on ver. 23. With men, im- 
 possible. It is a human impossibili- 
 ty. It is beyond human power for any 
 to be saved, and especially those who 
 are surrounded with the dangers and 
 the difficulties of wealth. With God 
 all things are possible. He can 
 break the spirit of covetousness, change 
 the heart, and make the rich humble, 
 believing, self-denying and obedient ; 
 so that they shall trust in God, rather 
 than in their possessions, love him su- 
 premely, and, consecrating all to his 
 service, act only as stewards, ch. 9 : 23. 
 The answer is general. All things are 
 possible, thus including the conversion 
 and salvation of the rich as well as of 
 the poor. 
 
 28. Peter began to say at once, 
 but only begiui, in behalf of himself 
 and the other apostles. According to 
 the highest critical authorities them 
 should be omitted. Lo. Behold, \oo^ 
 at our case. We have left all ; when 
 you called us ive left all, our property 
 and business, and followed thee, as per- 
 sonal attendants, ch. I : 16-20; ch. 2 : 
 14. This declaration of Peter was sug- 
 gested by the command of Jesus to the 
 young man, "Sell whatsoever thou 
 iiast,'' etc. (ver. 21), and his discourse 
 on the difficulty of rich men attaining 
 salvation. We are not to regard it as 
 a boast, for that would have called forth 
 a ditierent answer from Jesus. It seems 
 to have l)ecn an anxious in ([uiry regard- 
 ing themselves, whether they had com- 
 jilied with what was required. Tliey 
 liad forsaken all. None of them was 
 rich ; yet they had broken many fond 
 ties and made many great sacrifices. 
 James and John, sons of Zebedee, had 
 hired servants, ch. 1 : 20 ; Matthew was 
 a man of some property, Luke 5 ; 29. 
 
A.D. 30. 
 
 MARK X. 
 
 198 
 
 29 left all, and have followed thee. And Jesus an- 
 swered and said, Verily I say unto you. There is no 
 man that hath left house, or brethren, or sisters, or 
 father, or mother, or wife, or children, or lauds, for 
 my sake, and the gospel's, ' but he shall receive an 
 hundredfold now in this time, houses, and brethren, 
 and sisters, and mothers, and children, and lands, 
 with persecutions ; and in the world to come eternal 
 life. " But many that are first shall be last ; and the 
 last first. 
 
 30 
 
 31 
 
 ' 2 Chr. 25. 9 ; Lk, 
 18.30. 
 
 'Mt. 19. 30; 
 16; Lk. 13. 
 Ko. 9. 30. 
 
 20. 
 30; 
 
 But they had left their occupation and 
 property, renounced the world and 
 entered upon a life of self-denial, and 
 had become disciples of Jesus and his 
 constiuit attendants. Peter honestly 
 aud briefly states this, and wishes to 
 know something of their future lot. 
 Matthew (l'.> : 37) adds that Peter said 
 further, " What shall we have there- 
 fore?" rcferrin.!^ to the promise of Jesus, 
 "Thou shalt have treasure in heaven." 
 He wished to know what should befall 
 to them, what should be their portion, 
 and whether they could surely claim 
 the promise to themselves. Peter in- 
 deed seems to be lookini^ too much 
 after reward ; and he has low \iews of 
 Christ's kingdom; but he asks in so 
 much faith, love and devotion, that 
 Jesus graciously answers it without 
 reproof. 
 
 39. The answer of Jesus. This an- 
 swer consists of three parts : First, a 
 epeclal promise to the twelve. This is 
 only given by Matthew (19 : 28) ; 
 second, a general promise to all l)e- 
 lievers, vers. 29, liO ; third, a prover- 
 bial fact in regard to tlie final distri- 
 bution of rewards. Notice, as .Mark 
 omits the portion of the inquiry, 
 " What sliall we liave therefore ?" 
 (Matt. 18 : 27), so does lie also omit the 
 first part of Clirist's answer. 
 
 No man. No one, whether an apos- 
 tle or not. That hath left house, 
 etc. Rather, Tliot left hoicse, etc., refer- 
 ring specially to the past, yet by impli- 
 cation to all who sliould do so in the 
 future. Brethren or sisters, etc. 
 The family relations are in the order in 
 whicii they would be forsaken. The 
 best critical te.xts omit or wife, here 
 and In Matt. U) : 29 but liiid the words 
 in Luke 18 : 29. 1' or my sake and 
 the gospel's. Not only for his sake 
 while in this world, but also for the 
 sake of (lu- ylud lidingx, eveii thouKh 
 
 separated from him. Luke ha.s ( 18 : 29 ) 
 "for the kingdom of God's sake." 
 Christ, his truth and his cause, are one. 
 
 'SO. But he shall receive, just as 
 surely as that he forsook. A hundred-* 
 fold. A popular expression of a vast 
 proportion. Luke (19 : oO) expresses 
 the same idea l)y "manifold more." 
 Now in this time, in this world, in- 
 cluding the time in which they were 
 living, in contrast to the world 
 to come. He shall receive many 
 times more real good in this life on 
 earth than all lie renounced for Christ, 
 .Malt. 5 : 5 ; 1 Cor. 3 : 20-28 ; 1 Tim. 
 4 : 8. Brethren, sisters, mothers, etc., 
 spiritual relatives, Koni. Itj : lo ; 1 Cor. 
 4 : 14-17; 2 Cor. 6 : 13 ; Gal. 4 : 19. 
 ** Wives are not added, on the ground 
 of propriety. " — Beingei.. With perse- 
 cutions; with them and in the midst 
 of tliein. And these were not tlieir 
 least treasure in this life. Matt. 5 : 12 ; 
 Rom. .5:3; Heb. 12 : 6 ; 1 Pet. 1:6. 
 This reference to persecutions, which 
 is recorded only by Mark, shows that 
 the blessings of which Jesus is speali- 
 ing are chiefly spiritual. In addition to 
 this he shall inherit eternal life, an 
 everlasting state of lioly and liai)j)y 
 existence. Life here means not merely 
 existence, but existence in its right 
 relation to God and truth, lience holy 
 and happy existence. As physical life 
 consists ill a certain connection. of soul 
 and body, so spiritual life in a certain 
 connection of the soul with (lod. Thus 
 the reward commences in this world, 
 but has its great realization in the world 
 to come. 
 
 31. Jesus now announces in prover- 
 bial language a fact in regard to these 
 rewards, which would serve to arouse 
 their zeal, faith and humility, and at 
 the same time check any wrong and 
 worldly spirit. First. First in time 
 of their calling, in their own estlma- 
 
104 
 
 MARK X. 
 
 A.D. 80. 
 
 Jems a third time foi'etelh his sufferings^ death, and 
 resurrection. 
 
 'Mt. 20. 
 18. 31. 
 
 17: Lk. 
 
 32 ' AND they were in the way going up to Jerusa- 
 lem ; and Jesus went before them : and they were 
 amazed ; and as they followed, they were afraid, 
 y And he took again the twelve, and began to tell ''Lk'^jj la- ^"slV- 
 
 33 them what things should hapi^en unto liini, saying, Ac. 13. 27; jat.' 
 Behold, we go up to Jerusalem ; and the Son of man ^- ^• 
 
 tion, and in the enjoyment of privileges 
 and blessings. Shall be last; in re- 
 ceiving their rewards, in Christ's esti- 
 mation, and in the scale of flnal joy 
 and blessedness. Jesus would teach 
 his disciples that God will exercise liis 
 sovereign pleasure, not, however, with- 
 out good reasons, in the distribution of 
 rewards. They must not suppose that 
 because they and others are first in the 
 time of tlieir calling into the kingdom, 
 and in their privileges, that therefore 
 tliey will be necessarily first in honors 
 and rewards. They are to be faithful 
 and earnest, committing themselves 
 and their own final disposal to him 
 whose right it is to dispose heavenly 
 honors, and who will do it righteously 
 and graciously, ch. 20 : 23 ; Rev. 3 : 21. 
 This truth Jesus illustrated by the pa- 
 rable of the Laborers in the Vineyard, 
 which is recorded only in Matthew, 
 20 : 1-16. 
 
 32-34. Jesus foretells, the third 
 time and more fully, his sufferings, 
 
 DEATH AND RESURRECTION. Matt. 20 : 
 
 17-19; Luke 18:31-34. Mark is the 
 most copious; Matthew the briefest. 
 The section presents a good illustration 
 of the way in which three independent 
 narrators relate the same event. 
 
 33. In the way. Compare ver. 17. 
 We have tlie indications of a continu- 
 ous journey, though it might be inter- 
 rupted by discourses and possibly mi- 
 racles. Jesus seems not to have made 
 his miraculous power prominent in this 
 last journey. At its commencement he 
 wrought cures (Matt. 19 : 2), and also 
 near its close healed the blind men at 
 Jericho, ver. 46. But of other miracles 
 we have no account. Going up to 
 Jerusalem ; to attend the feat^t of 
 the Passover. Jesus was probably in 
 Pereanear the ford of the Jordiui ; pos- 
 sibly he had just passed over into 
 Judea. To have predicted his approach- 
 ing sufferings, just as he was nearingor 
 entering Judca, would also be most 
 
 timely. Jerusalem is about four thou- 
 sand feet higher than the valley of the 
 Jordan. It could well be said that he 
 was going np to Jerusalem, 3 Sam. 19 : 
 34. Jesiis was goiug before them. 
 He was at their head, leading them for- 
 ward and outstripping them. There 
 appears to have been something in his 
 gait, a deep solemnity, a determination 
 and an eagerness which, under the cir- 
 cumstances, amazed his disciples. 
 They were struck with awe, and proba- 
 bly tilled with dark foreboding, at see- 
 ing him press so eagerly forward to- 
 ward Jerusalem, the seat of his bitter- 
 est foes, where the Jews had sought to 
 stone him (John 11 : 8), and the chief 
 priests and Pharisees were counseling 
 to put him to death, John 11 : 53-57. 
 Though reluctant, they followed af- 
 ter, but were afraid both for him and 
 themselves. 
 
 Took again the twelve, ajiart 
 from the others, who were journeying 
 with them, as on previous occasions, to 
 converse with them confidentially. Be- 
 gan to tell, etc. He began again to re- 
 late what he had twice before told them 
 (ch. 8 : 31 ; 9 : 31), besides other intima- 
 tions, ch. 9 : 13 ; Matt. 10 : 38 ; 12 : 40 ; 
 John 2 : 19; 3 : 14. But now he speaks 
 more fully. 1. Before he had told them 
 that he must sufier ; now he tells them 
 that he is to suffer at the coming visit 
 at Jerusalem. 2. Before he had fore- 
 told in general terms his betrayal ; now 
 he foretells a double betrayal or deli- 
 vering up: first, to the chief prie.sts, and 
 second, by them to the Gentiles. 3. 
 Before he had foretold his death ; now 
 he more particularly describes his 
 death, especially by crucifixion, ver. 
 34 ; Matt. 20 : 19. 
 
 33. He commences this solemn com- 
 munication with Behold, by which 
 he would call the particular attention 
 of his disciples to what he was about to 
 foretell, to them still strange and sur- 
 prising. We go up to Jerusalem. 
 
A.D. 30. 
 
 MARK X. 
 
 196 
 
 shall be delivered unto the chief priests, and unto 
 the scribes; and they shall condemn him to death, 
 84 and sliall deliver him to the Gentiles: 'and tliey 
 sliall nioek liim, and shall scourge him, and shall 
 spit upon him, and shall kill him: and the third 
 tlay he shall rise again. 
 
 ■ Psj. 22. 6, 8, 13 : 
 Is. 53. 3. 
 
 Jiequcd of James and John; and mtr Lord^s reply. 
 
 35 » AND James and John, the sons of Zebedee, " ^^t- 20. 20 ; Jer. 
 come unto him, saying, JNIaster, we would that thou ^^' ^' ^' ^' 
 shouldest do for us whatsoever we shall desire. 
 
 More exactly, We are goiiirj, etc. See 
 on preccdingver.se. Jerusalem was also 
 luorally elevated, John 2 : i;^ ; .\cts 15 : 
 2; Gal. 2 : 1, 2. Shall be delivered, 
 witli evil intent. The Greek word is 
 used by classic writers in cases of ac- 
 tual treachery, and is often transhited 
 in the Gospels, betray, cli. 14 : 42 ; Matt. 
 2« : 21; Luke 22 : 48; Jolni : 04. 
 Chief priests and scribes. The 
 Sanhedrim, tiie hi<:hest civil and ec- 
 clesiastical court of the Jews. See on 
 ch. 1 :22; 8:31. They shall con- 
 demn him to death. The Sanhedrim 
 could pass sentence of death, hut the 
 Roman governor alone had the jiower 
 of executing the sentence. Shall de- 
 liver him. The same word in the ori- 
 ginal as above. Thus Jesus jjiediets a 
 twofold delu'crln;/ iij), or betrayal: hrst, 
 by one of his own followers: second, 
 by the highest couit of his own nation. 
 To the Gentiles: for the execution 
 of the sentence. Tlie Greek word for 
 Oentilcii literally means nations, that is, 
 all nations besides tlie Jews, and is very 
 nearly equivalent to our fiml/ini. It is 
 here referred partieulaily to the Ro- 
 mans, to Pilate and tlie Roman soldiers, 
 ch. 1.5:1; .Matt. 2T:27; John lt»:2:J. 
 
 34. Tins verse describes what the 
 Gentiles would do after Jesus should 
 be delivered to them. This does not 
 exclude the idea of the Jews aiding 
 them in easting contemi>t n|>on him 
 and ill-treating Inm. Mock him. Si'c 
 the fulfillment recorded in ch. 15: 1(>- 
 21. Scourge him. See eh. 15 : 15. 
 Spit upon him. See ch. 15 : 10. 
 Crueitixion properly eomm(>nced with 
 scourging, yet in the Savior's case, 
 through tlie l)rutal cruelty of the sol- 
 dierv, he was mocked and spit upon. 
 Shall kill him. See ch. 15 : 25. 
 Matthew (20 : 1'J) aloue records that he 
 
 definitely foretold at this time that he 
 should be crucified. The third day, 
 accordiiij,' to the best text, after three 
 daijK. Compare ch. 8:31 and 9:31. 
 shall rise again. As on the two 
 former aiinounceiiients of his death, he 
 foretells his resurrection. This was a 
 gleam of light which shone uj) beyond 
 tlie intervening darkness. \\'ithout his 
 resurrection, liis death would have 
 been in vain. Ratlier, 117// rixc otjahi, 
 exhibiting his own divine power in 
 coming to life, in contrast with the 
 sufTeriiigs and death inflicted by men. 
 
 .Mthoiigh this inedietion is so plain 
 to us, vet Luke informs us (IS : 34) 
 that "they understood none of these 
 things." They may have regarded his 
 language as "figurative of great ob- 
 stacles and difficulties in setting up a 
 temi)oral kingdom. ()i-, possibly, his 
 words may have been to them dark and 
 ])arabolic sayings, which they did not 
 attempt to understand, much less did 
 they desire to understand in their lite- 
 ral sense. 
 
 35-45. TuE AAiBiTiors request of 
 
 J.\MES AM) Jt)nN ; TUE KEl'LY OF 
 
 Jesl's. The displeasure of the other 
 ten apostles is excited, which leads 
 Jesus to explain how distinction can 
 only 1)6 attained in his kingdom, .Matt. 
 20 : 20-28. The accounts of Matthew 
 and Mark are about erpially full. 
 
 3.5. James and John. Sec on ch. 
 3 : 17. .\eeording to >Lirk these two 
 brethren make tlic request for them- 
 selves, which is in entire harmony with 
 Matthew, who says that the mother of 
 Zehedee's children came "with her 
 sons." The mother probalily matle the 
 requ''st, but the sons donlitlcss insti- 
 gated it. 3Iaster, we would. Teach- 
 er, we wish, or drsire. Great importunity. 
 Matthew relates that they " worship- 
 
196 
 
 MARK X. 
 
 A.D. 30. 
 
 36 And he said unto them, What would ye that I 
 
 37 should do for you ? . They said unto him, Grant 
 unto us that we may sit, one on thy right hand, and 
 
 38 the other on thy left hand, in thy glory. But Jesus 
 said unto them. Ye know not what ye ask. Can ye 
 drink of the cup that I drink of ; and be baptized 
 
 ped," or fell down with profound reve- 
 rence before him. 
 Whatsoever we shall desire, or, 
 
 rather, nhall auk. They wish Jesus to 
 pledge himself to grant their request 
 before he heard it. They act as if they 
 were ashamed or afraid to ask it at 
 once. They doubtless remembered the 
 rebuke that had followed the conten- 
 tion about precedence, ch. 9 : 33-37 ; 
 and also the rebuke they had received 
 when they proposed fire to come down 
 from heaven and consume the Samari- 
 tans who would not receive Jesus, Luke 
 9 : 53-56. Compare Bathsheba's ciicui- 
 tous petition to Solomon for Adonijah, 
 1 Kings 3: 20. Compare also Herod's 
 promise and Herodias' request, ch. 6 : 
 23-25. 
 
 36. But Jesus would not promise be- 
 forehand, but makes them state their 
 question frankly and plainly. This was 
 not for his own information, for he 
 knew what was in their hearts (John 2 : 
 25), but for their good. He therefore 
 demands, What would ye ? etc. 
 What do yon desire me to do for you? 
 
 37. Grant. They desire him, as the 
 Messianic King, to give them the two 
 highest i)laces of honor in his king- 
 dom. It was a very improper request 
 made at a very inappropriate time. It 
 showed that they did not understand 
 what Jesus had just told them of his 
 sufferings and death, vers. 33, 34. The 
 promise in Matt. 19 : 28, that the twelve 
 should sit on twelve thrones judging 
 the twelve tribes of Israel, may have 
 suggested the idea of making this re- 
 quest. They thought that he was about 
 to set up his kingdom (Luke 19 : 11), 
 and although they may have foreboded 
 difficulties, yet they looked for a speedy 
 triumjih. Tiiey liad been depressed 
 (ver. 32), but the prediction of a resur- 
 rection (ver. 34), which they probably 
 applied to great deliverances, and to 
 the breaking forth of royal power, en- 
 couraged them now to seek for the 
 chief positions in that visible king- 
 dom which they thought was about to 
 
 be set up with a new and indestructible 
 life. 
 
 Thy right hand . . . thy left 
 hand. Tliese were the highest, and 
 next to the highest places of honor in 
 EasteiTj royal courts. Josephus (vi. 11, 
 9) speaks of Jonatlian sitting on the 
 ri^ht hand of Saul, and Abner, the cap- 
 tain of the host, sitting on the left. So 
 in tlie Sanhedrim, the vice-president sat 
 on the right hand of the president, and 
 the referee or third officer of rank on the 
 left. James and John had, with Peter, 
 been selected for witnessing the raising 
 of Jaiius' daughter and the Transfigu- 
 ration (ch. 5: 37 ; 9:2), and John may 
 have generally occupied a place at table 
 next to Jesus, John 13 : 23. They would 
 occupy the nearest places to Jesus in 
 his glory, or the royal splendor of his 
 eartlily kingdom, which they expected 
 would immediately appear, Luke 19 : 11. 
 Matthew says (~0 : 21) "in tliy king- 
 dom." Little did they think that Jesus 
 would soon be crucified with robbers 
 on his ligfit avd left hand. How keenly 
 must John have been reminded of their 
 ambitious request as they stood before 
 the cross ! John 19 : 26. 
 
 38. Ye knoAV not what ye ask. 
 You know not what these high posi- 
 tions of honor are, and you little think 
 of the tnals and euflferings necessarily 
 connected with attaining them. They 
 understood not the spiritual nature of 
 his kingdom, and that its honors could 
 be attained only through sufl'erings. 
 Can ye, Are ye able to drink of the 
 cup, riither drhik the nip, the very cup, 
 that I drink? The cup of suttering, 
 especially of internal siilTering, is in- 
 tended, ch. 14 : 34-36 ; John 18 : 11. 
 The cupis a common figure in the Bible, 
 sometimes representing joj' (Ps. 16 : 5 ; 
 23 : 5 ; 116 : 13) ; and sometimes sor- 
 row, Ps. 11 : 6 ; 75 : 8 ; Isa. 51 : 17 ; Jer. 
 25 : 15 ; Rev. 16 : 19. 
 
 Baptized with the baptism that 
 I am oaptized with. The reference 
 is not to the ordinance of baptism, but 
 to the overwhelming sufferings which 
 
A.D. 30. 
 
 MARK X. 
 
 197 
 
 39 with '• the baptism that I am baptized with ? And 
 they say unto him, We can. And Jesus said unto 
 them, "^Ye shall indeed drink of tlie cup that I 
 drink of; and with the baptism that I am baptized 
 
 40 witlial sliall ye be baj)tized : but to sit on my right 
 hand and on my left hand is not mine to give ; but 
 it shall he given to them ^ for whom it is prepared. 
 
 "Pa. 42. 7; Lam. 
 3. 54 ; Eze. 26. 19. 
 
 <: John 17. 14 ; Ac. 
 12. 2; Rev. 1.9. 
 
 «" John 17. 24. 
 
 Jesus was about to endure. The Greek 
 word baptizo means imtnerse, phitige, 
 (lip, and figuratively, whelm or over- 
 wheha. See on eh. 1 : 4. Dr. George 
 Campbell, the distniguished Scotch 
 Presbyterian scholar, translates the 
 phrase, " Can ye undergo an immersiou 
 hl;e that which I must undergo V " In 
 the Greek, and, indeed, in all lan- 
 guages, may be found such expressions 
 as these : Plunged m affliction, im- 
 mersed in suffering, overwhelmed with 
 sorrow. Compare sueli Scriptural ex- 
 pressions for calamities and sufferings 
 as "All thy waves and billows have gone 
 over me " (Ps. 43 : 7) ; "I am come into 
 deep waters wliere the floods overflow 
 me^' (Ps. 69 : 2); " We went through 
 fire and through water," Ps. ^6 : 12. 
 The idea of our Savior's language is. 
 Can ye endure tlie overwhelming suf- 
 ferings that I shall endure ? Thus, Dr. 
 E. Robinson {Lexicon of New Testameut, 
 under baptism), referring to tiiis pas- 
 sage, explains, "Can ye endure to be 
 overwhelmed with sufferings like those 
 which I must endure?" So also 01s- 
 hausen on this passage : " The figura- 
 tive expression, baptism, involves at 
 once the idea of a painful submersion 
 (a dying to that which is old) and also 
 a joyful rising (a resurrection in tliat 
 which is new), as Rom. : 3 ff. shows. 
 Such a path of suffering in order to his 
 being made perfect (iTeb. 5:8, 9) our 
 Lord declared (Luke 12: 50) stood yet 
 before iiimself." Notice that he was 
 even then drinking that cup and under- 
 going that baptism. As tlie cup which 
 is drunk refers more especially to inter- 
 nal sorrow, so the boptixm which com- 
 pletely surrounds and covers over, re- 
 fers more especially to the external suf- 
 ferings of persecution and crucifixion, 
 or martyrdom, though not excluding, 
 but rather embodying, the mental an- 
 guish connected with tliera. 
 
 39. We can, or, We are able. An 
 expression of minified sincerity, earn- 
 estness and self-conlidcnee ; showing, 
 on the one hand, a willingness and a 
 
 courage to encounter difficulties and 
 endure sufferings, and on the otBer, a 
 small conception of what those suffer- 
 ings were. Doubtless they thought of 
 those which would necessarily arise in 
 assuming kingly power. They were 
 truly Sons of Tliunder (ch. 3 : 17), and 
 doubtless felt ready for war and fight- 
 ing under Jesus against his enemies. 
 Had the position of the two robbers 
 crucified on either side of Jesus arisen 
 to their view, and been ottered them, 
 how would they have shrunk from it! 
 Ye shall indeed drink of the cup ; 
 drink the cup, as in ver. 38. You siiall 
 indeed be called to pass through such 
 sufferings as 1 shall endure, and be par- 
 takers with me. And so they were in 
 tiie garden, ch. 14 : 33 ; Luke 22 : 45 ; 
 and through the terrible scenes of the 
 crucifixion, ch. 14:27, .50; John 19 : 
 20. Tliej' endured not the same but 
 similar sufferings ; and the special ful- 
 fillment of tiiis prediction may be 
 found in their later history. James was 
 the first martyr among the apo>tles, and 
 slain with the sword by Herod, A.D. 
 44, Acts 12: 2. Joim was the last sur- 
 vivor of the twelve, and by his long 
 life of trials and persecutions for 
 Chnst's sake more tlian equaled the 
 suffering of actual martyrdom. His 
 being scourged by the Jews (Acts 5 : 40), 
 and his banishment by the Romans to 
 Patmos, give us a glimpse of the hatred 
 and persecution which he nmst have 
 endured. The aip and the baptism find 
 their fulfillment in these, without hav- 
 ing recourse to the tradition that at one 
 time he was plunged into a cask of 
 boiling oil, by which he was refreshed 
 instead of destroyed, and at another, 
 that he drank a cup of poison without 
 injury. 
 
 40. And on my left. Accordingto 
 the highe>t critical authorities, or on 
 the left. Is not mine to give, etc. 
 Rather, Is not iiiiue togii'C, but i.tforthone 
 for tvhoni it hax been prepared. It has 
 already been decided, even from the 
 foundation of the world (Matt. 25 : 34 ; 
 
198 
 
 MARK X. 
 
 AD. 30. 
 
 41 «And when the ten heard it, they began to be 'Mt. 20. 24. 
 
 43 much displeased with James and Jolm. But Jesus 
 
 called them to him, and saith unto them, f Ye know ' Lk. 22.25. 
 that they which are accounted to rule over tlie Gen- 
 tiles exercise lordship over them; and their great ^ Sr ' oVf j,*^*-!?: 
 
 43 ones exercise authority upon them. « But so shall Ro. 12! 2 
 
 Epli. 1 : 4), who shall enjoy these 
 honors. It was not for Jesus to bestow 
 them then, nor to change the arrange- 
 ment already made. Neither did it be- 
 come him to inform them whether it 
 was assigned to them or to otliers ; for 
 it had been prepared according to the 
 principles of the divine govcnunent, in 
 which God's sovereignty and man's free 
 agency harmonize. According to tliose 
 principles, they who enjoy these honors, 
 should also partake of his sufleiings 
 (vers. 26-28 ; 2 Tim. 2 : 12) ; and, ac- 
 cording to them, Jesus, who was one 
 with the Father, should also dispose of 
 the honors of his kingdom, John 5 :19- 
 23 ; Luke 22 : 29 ; Rev. 3 : 21. A very 
 ancient and common interpretation is 
 to take but in the sense of except, " It is 
 not mine to give except to those for 
 whom it is prepared." But this cannot 
 be philologically sustained. Matthew 
 adds " of my Father," pointing to God, 
 the Father, as the Great Authoi' of the 
 arrangements and gifts of redemption, 
 John 3 : 16. 
 
 41. When the ten heard it, or 
 rather, hearing it, what tlie two brethren 
 had desired and the answer of Jesus. 
 It seems from tlie language that the ten 
 other apostles not merely heard of it 
 afterward, but were actually present 
 and witnessed the transaction. Very 
 probably they came up while the inter- 
 view was going on. They maj' have 
 heard the answer of Jesus, and, by in- 
 quiry at once, tlie request that had just 
 been made. Much displeased. They 
 had feelings of mingled grief and in- 
 dignation. Compare ver. 14. The same 
 emulation which prompted the request 
 of the two now arouses the displeasure 
 of the ten, and needed correcting. 
 Hence the ten only began to exercise 
 great displeasure, when Jesus arrested 
 it, by teaching them all a lietter way. 
 
 42. But. Ami. Jesus called 
 them to him ; very probably all the 
 apostles, but especially the ten, who 
 were at least a little apart from Jesus 
 while indulging in their jealous and an- 
 gry feelings. They who are ac- 
 
 counted to rule over the Gen- 
 tiles. They do not rule, for God only 
 rules ; but they seeni. to themselves to 
 rule, and they are recognized or acknow- 
 ledged as rulers by others. Compare the 
 similar phrase in Gal. 2 : 9. "Who 
 seemed (were recognized or reputed) to 
 be pillars." Gentiles. Heathen na- 
 tions. See on ver. 33. Exercise lord- 
 ship over them. Lord it over them ; 
 ruling in an imperious and oi)pressive 
 manner, 1 Pet. 5 : 3. Their great 
 ones. Their great men, their nobles, 
 chief in rank and power. Exercise au- 
 thority ; arbitrarily. The verb in the 
 original is somewhat stronger than the 
 one in the preceding clause. Both 
 verbs, however, represent the power 
 which rulers were accustomed to exer- 
 cise in coercing or restraining their 
 subjects. But kings were often out- 
 stripped in their oppression by the 
 nobles and governors under them. 
 Them. The Gentiles. 
 
 43. But so it shall not be, etc. 
 According to the oldest and best manu- 
 scripts, liut not w in it among you ; not so 
 is it in my kingdom which already exists 
 in and among you, Luke 17 : 20, 21. My 
 ministers and great ones are not to ex- 
 ercise civil poweror authority over their 
 brethren ; neither are they to lord it 
 over God's heritage, 1 Pet. 5 : 3. They 
 are not to seek after greatness by exer- 
 cising power and authority, but through 
 eminent services and self-denials. But 
 whosoever Avill be great. Bui 
 li'Jiosocver urjitkl become pre-eminent 
 among you. Shall be your minis- 
 ter. Your waiter, attendant, one who 
 ministers to you. The word in the ori- 
 ginal was apjjlied to one who served or 
 waited on another, principally at table, 
 and who was not a slave. It was after- 
 ward applied, among Christians, offi- 
 cially to deacons, 1 Tim. 3:8. Of its 
 use in the New Testament, Dr. Conant, 
 on Matt. 20 : 26, says : " One who min- 
 isters to another or others ; either in 
 waiting on guests at table (John 2 : 5, 9; 
 compare the verb in Luke 22 : 27) ; or as 
 a distributor of alms (compare the us« 
 
A.D. 30. 
 
 MARK X. 
 
 199 
 
 it not be among you : but whosoever will be great 
 
 44 among you, shall be your minister : and whosoever 
 of you will be the chiefest, shall be servant of all. 
 
 45 For even •■ the Son of man came not to be ministered 
 unto, but to minister, and ' to give his life a ransom 
 for many. 
 
 Healing of blind BartimcBua near Jericho. 
 
 46 •' AND they came to Jericho. And as he went 
 out of Jericho with his disciples and a great num- 
 ber of people, blind Bartimajus, the son of Timseus, 
 
 14; 
 
 h John 13. 
 
 Phil. 3. 7. 
 i Mt. 20. 28; 1 Tim. 
 
 2. 6; Tit. 2. 14. 
 
 "Mt. 20. 29; Lk. 
 18.35. 
 
 of the noun and verb in Acts 6 : 1, 2) ; 
 or as a magistrate in administering. jus- 
 tice (Rom. lo : 4) ; or as an attendant 
 on the person of a sovereign, to execute 
 his commands (Matt. 33: 13) ; or as one 
 who furthers or promotes a thing (ntin- 
 isterofsin. Gal. 2 : 17) ; or as a religious 
 teacher, dispensing knowledge of sav- 
 ing truth (1 Cor. 3 : 5)." Jesus teaches 
 that they who would become great 
 must in humility engage in a service of 
 love and in doing good. 
 
 44. Whosoever will be the 
 chiefest ; would become fifxt among 
 you. James and John had sought the 
 first and second honors of his king- 
 dom ; he now points out the way to 
 become great -M^&first among his follow- 
 ers. Servant of all. Tlie word here 
 translated servant was the usual 
 name of a bondman or slave, and was 
 thus a stronger word than that trans- 
 lated minister in the preceding verse, 
 denoting a humbler service. Though 
 it was generally applied to involuntary 
 service, it is often applied, as here, to 
 that which is voluntary, Rom. 6 : 1(5; 
 Eph. 6 : 6 ; 2 Pet. 1:1. He who would 
 be first, let him engage in the humblest 
 service, and in tlie most self-deny- 
 ing labors. Compare on ch. 9 : ;i5. 
 
 45. For even. Jesus illustrates and 
 enforces this precept and principle by 
 his own example. He, the King of his 
 kingdom, the Head of the church, the 
 elder brother, voluntarily entered 
 upon the greatest humiliation and the 
 most humble and self-denying service, 
 Phil. 2 : 7-11. Son of man. The 
 Messiah. See on eh. 2 : 10. Came 
 not to be ministered unto. He 
 tookthe/or»i of a servant when became 
 into the world to save men (Phil. 2 : 7). 
 He came not to be waited upon and 
 served by others, but to serve and wait 
 upon others. Compare John 13 : 4, 5. 
 
 This was true of his whole life. But, 
 in addition, at its close he gave his 
 life a ransom ; his ministration to 
 and for others extended even to the giv- 
 ing up of life ; it culminated in becom- 
 ing obedient unto death, Phil. 2:8. A 
 ransom was the price paid to redeem 
 one from death (Exod. 21 : 30) or 
 from slavery. Lev. 2.5 : 51. Men are 
 slaves to sin, dead in trespasses and 
 sin, and condemned to eternal death. 
 Christ came to give his life (John 10 : 
 18), whicb was not forfeited by sin, a 
 ransom for, i?t the stead, of many. He 
 gave his life in their place as a 
 sul)stitute. His death was a substi- 
 tution for their deatii. Many. The 
 multitude of the redeemed. Rev. 5:9; 
 7 : 4, 9. Many is in contrast to the one 
 life which he gave, Kom. 5 : 15, 17, 19. 
 Here those are referred to who shall en- 
 joy the edicacy of tlie ransom, who shall 
 be actually redeemed, ch. 14 : 24. In 
 1 Tim. 2 : (i, ransom for all (in behalf of 
 all), the relation of Christ's atonement 
 and death to all men, its sufficiency and 
 its free offer to all, is presented, Rom. 
 5 : 18. 
 
 46-52. Blind Baktim^us healed 
 NEAR Jekicho. Matt. 20 : 29-34 ; Luke 
 18 : 35-43. Mark again is the fullest, 
 most vivid, and enters most into details. 
 Matthew is the briefest, yet alone 
 notices that there were two blind men. 
 Luke (18 : 43) alone records the effect 
 of the miracle on the people. 
 
 46. They came to Jericho. As 
 they were pursuing the journey which 
 is related in this cliapter. Having 
 crossed the Jordan from Perea, Mark 
 gives vividness to his narrative by say- 
 ing, " They come to," or " into Jericho." 
 Jericho signifies the fragrant place, and 
 was a city of Benjamin (Josh. 18 : 21), 
 situate about eighteen miles northeast 
 of Jerusalem, and seven miles west of 
 
200 
 
 MARK X. 
 
 A.D. 30. 
 
 the Jordan. It was founded probably 
 after the destruction of Sodom, called 
 " the city of palm-trees " (Deut. 34 : 3), 
 and famous for its roses and balsam. It 
 was the tirst city in Canaan taken and 
 destroyed by Joshua (Josh. 6 : 'M-2ti}, 
 rebuilt five hundred years afterward 
 by Hiel (1 Kins^s 16 : 24), and became 
 distinguished for its school of the pro- 
 pliets, and as the residence of Elislia, 
 2 Kings 2 : 18. Meanwhile a new Jeri- 
 clio appears to have been built on a 
 neighboring site, Judg. 3 : 13 ; 2 Sara. 
 10 : 5; Josephus, Uell. Jud. iv. 8. 2, 3. 
 This seems to have been the city here 
 spoken of. From Josephus and 2 Kings 
 2 : 19-22 we infer that the ancient city 
 stood near Elisha's fountain, supposed 
 to be tlie one now named Ain-es-Sultau, 
 the plain around wliich is now strewn 
 with ancient ruins and rubbish. Near- 
 ly two miles south of this fountain, and 
 near the place where the road from Jeru- 
 salem enters the plain, and on the banks 
 of Wady Kelt, stood the modern city, 
 which Herod the Great adorned with 
 splendid palaces and buildings. It lay in 
 the direct route from Perea to Jerusa- 
 lem, and was second in importance only 
 to Jerusalem of the cities of Israel ; and 
 was the residence of a chief publican, 
 Zaccheus (Luke 19 : 1), on account of 
 the balsam trade. Ancient ruins now 
 mark its site. Nearly the whole plain 
 is waste and desolate, though the soil 
 is good. Not a single palm-tree is now 
 said to remain of the city of palms. 
 Rihah, a poor, miserable Arab village 
 of two hundred inhabitants, stands on 
 the plain, and is about a mile and a half 
 nearer the Jordan than either the an- 
 cient or later Jericho. 
 
 As he Avent out of Jericho. As 
 he tons going out of Jericho, possibly on 
 some excursion to the immediate vicin- 
 ity, but probably on his journey toward 
 Jerusalem, ver. 52 ; 11 : 1. With this 
 Matthew agrees ; but Luke says (18 : 35), 
 "As he was co/jie 7tigh unto Jericho." 
 This is regarded as one of tlie most 
 difficult points in harmonizing the evan- 
 gelists. Did we know the full particu- 
 lars, all would be plain. Some little 
 circumstances not related might remove 
 all apparent discrepancies. In our igno- 
 rance of the details of our Savior's 
 visit at Jericho, we may present several 
 ways which have been proposed for 
 harmonizing Luke with Matthew and 
 Mark. See Clark's Harmony, § 129. 
 
 1 . There was an o/d and a new Jericho. 
 
 Jesus may have been leaving the one 
 and approaching the other. The first 
 two evangelists may describe the for- 
 mer act, while Luke describes the latter. 
 2. There may have been two miracles, 
 one just before entering the city, and one 
 as he was leaving it. Luke mentions 
 the former, and Mark the latter; but 
 Matthew describes both under one ac- 
 count. 3. Some maintain that the 
 Greek verb in Luke, rendered to come 
 iivjh, may signify to be near. Sev Sep- 
 tuagint, 1 Kings 21 : 2; Dent. 21 : 3; 
 Ruth 2 : 20; 2 Sail. 19 : 42; Jer. 23 : 
 23. Thus, the language of Luke may 
 mean, while he was yet near the city, 
 including the idea expressed by Mat- 
 thew and Mark. 4. The language of 
 Mark, "They come to Jericho," may 
 imply that Jesus remained a few days 
 there. Jesus would naturally visit 
 points of interest in the vicinity, for 
 example, the fountain of Elislia, and 
 possibly spend his nights in the country, 
 as he did at Jerusalem. The miracle 
 might have been performed when he 
 was thus going out of and returning to 
 the city. 5. Bartimaeus may have be- 
 sought Jesus on his entering tlie city, 
 but for some reason, possibly to test 
 his faith, he was not answered ; but at 
 the departure of Jesus on the following 
 morning, with a companion he may 
 have renewed his request and besought 
 Jesus more earnestly, when both ob- 
 tained a cure. Luke, taking note of the 
 iirst appeal, may relate the miracle by 
 anticipation. This explanation is as 
 good as any. The second and third are 
 the least satisfactory. No one however 
 need stumble on an apparent discre- 
 pancy like tills, when we can conceive 
 of so many ways of explaining it. 
 
 A great number of people. A 
 great crowd, or multitude. Jericho 
 would be full of people who were go- 
 ing up to Jerusalem to attend the Pass- 
 over. The number would be greatly 
 increased by those coming from Galilee 
 by the way of Perea, to avoid passing 
 through Samaria. 
 
 Bartimaeus. Bar is the Aramaic 
 word for ,swt. Compare Bartholomew, 
 ch. 3 : 18 ; Barnabas, Acts 4 : 36; Bar- 
 jesus, Acts 13 : 6. The blind man ap- 
 pears to have borne the name of Smi of 
 Timceus, not so much from any peculiar 
 meaning of the word Timaeus, as from 
 his father who bore that name. Accord- 
 ing to the order of the words in the 
 original, and the highest critical author- 
 
A.D. 30. 
 
 MARK X. 
 
 201 
 
 47 sat by the highway side begging. And when he 
 heard that it was Jesus of Nazareth, he began to 
 cry out, and say, Jesus, thou son of David, have 
 
 48 mercy on me. And many cliarged him that he 
 should hold his peace: but he cried 'the more a 
 great deal, Thou son of David, have mercy on me. 
 
 49 And Jesus stood still, and commanded him to be 
 
 ' Pa. 119. 10 ; Jer. 
 29. 13. 
 
 ities, the passajre should read, The Son 
 of Timceus, Bartimcens, a blind beggar, 
 sat by the way. It would seem that Bar- 
 timieus was well known at Jericho and 
 afterward among Christians. This 
 may explain why Mark and Luke speak 
 of only one blind man, while Matthew 
 speaks of two. Tiie former narrate 
 the miracle performed on the more 
 prominent individual and the one gen- 
 erally known, while they pass unnoticed 
 that performed on the other, who may 
 have been a person of no piominenee, 
 and scarcely known, or perhaps an en- 
 tire stranger in that vicinity. There is 
 no contradiction ; for the one does not 
 exclude the two, and the two includes 
 the one. By the hig;hway side. 
 By the wayside, probably the road lead- 
 ing to Jerusalem. Begging. This 
 should be omitted according to the best 
 authorities. 
 
 47. And when he heard that it 
 was, etc. Rather, in the life-like nar- 
 rative of Mark, And hearing that it in 
 JesuK the Nazarene. The great proj)liet 
 of Nazareth, the miracle-worker, whose 
 name had become familiar to the sick 
 and aflaieted of Palestine. He was 
 familiarly, and also contemptuously 
 known as the Namrcne ; inhabitiuit of 
 Nazareth, ch. 1 : 24 ; 14 : (J7. As soon as 
 he heard who it was, he began to cry 
 out, with a loud voice. lie addresses 
 him not as Jesus the Nazarene; his faith 
 takes hold of something higher and 
 deeper. In striking contrast he says, 
 Jeeus, thou son of David ; royal 
 descendant of David and successor to 
 his throne, the Messiah, eh. 12 : 85. 
 The angel of the Lord had once applied 
 this title to Joseph, Matt. 1 : 20. It was 
 a popular designation of the Messiah, 
 and by the use of it Bartimaeus ac- 
 knowledged the Messiahship of Jesus. 
 The whole account "affords a striking 
 illustration of the earnest and perse- 
 vering manner in which spiritual heal- ! 
 iiig is to be sought of the Great Physi- I 
 eian, of the certain success of believing 
 
 application to him, and of the effect 
 that saving mercy has upon its reci- 
 pient." Have mercy on me. Both a 
 confession of misery, unwortliiness and 
 helplessness, and an expression of 
 confidence in the ability and willing- 
 ness of Jesus to help him. This is the 
 essence of prayer. 
 
 48. Charged him. Many rebuked 
 hint, admonished him sternly that he 
 should be silent. Tlu-y would not have 
 Jesus annoyed or interrupted in his 
 journey ; nor did they care to be dis- 
 turbed with the cries of Bartimajus. 
 They did not probably object to the title 
 Son of David, for they were doubtless a 
 part of those who were expecting that 
 the kingdom of God would soon ap- 
 pear (Luke I'J: 11), and soon after ap- 
 plied the same title to him, ch. 11 : 10; 
 Matt. 21 : 9. Such cries nuiy have seem- 
 (!d to them ill-timed and discourteous. 
 "Here, it has been often said, is the 
 history of many a soul. When a man 
 is in earnest about his salvation, and be- 
 gins to cry that his eyes may be opened, 
 that he may walk in his light who is the 
 light of men, when he begins to de- 
 spise the world and to be careless about 
 riches, he will find infinite hindianees, 
 and these not from professed ene- 
 mies of the gospel of Christ, but 
 from such as seem, like this multitude, 
 to be with Jesus and on his side. Even 
 they will try to stoj) his mouth, and to 
 hinder an earnest crying to liim." — 
 Tkencu, Miracles, pp. ;il8, 344. But the 
 rebuke of the multitude only aroused 
 his earnestness, for he believed in the 
 ability and willingness of Jesus to heal 
 him. It was a trial of faith, but his 
 faith was not thus to be overcome ; op- 
 position only developed it still more. 
 He cried the more a great deal; 
 or rather, he cried much the more, or all 
 the more, than he did at the first, and 
 on account of opposing obstacles. He 
 repeated again and again his plea for 
 mercy. 
 49. And Jesus stood still, in his 
 
202 
 
 MARK X. 
 
 A.D. 30. 
 
 53 
 
 called. And they call the blind man, saying unto 
 him, Be of good comfort, rise; he calleth thee. 
 And he, casting away his garment, rose, and came 
 to Jesus. And Jesus answered and said unto him, 
 What wilt thou that I should do unto thee ? The 
 blind man said unto him, Lord, that I might re- 
 ceive my sight. And Jesus said unto him. Go thy 
 way; "'thy faith hath made thee whole. And im- 
 mediately he received his sight, and followed Jesus 
 in the way. 
 
 " ch. 5. 84 ; Mt. 9. 
 22. 
 
 journey, at these believing and impor- 
 tunate cries ; publicly recognizing the 
 title, Son of David, as applied to him- 
 self. Commanded him to be call- 
 ed. According to the oldest and best 
 manuscripts, Je.sws niood still mid said, 
 Call him. A graphic description of a 
 wonderful scene. Divine condescension 
 and simplicity mingle in the sublime 
 posture and authoritative command of 
 Jesus. It was not only an honoring of 
 the poor beggar's petition, but also a 
 rebuke to the multitude who would si- 
 lence Ills cries. 
 
 At once they call the blind man, 
 the same ones, no doubt, who had just 
 rebuked him. Now they expect to see 
 a miracle. This was perfectly natural 
 with such a crowd. Popular feelings 
 often swing from one side to the other. 
 Tlie language of the people to Barti- 
 maeus is true to life, the more eloquent 
 and aflecting from the omission of all 
 conjectures. Be of ;?ood comfort, 
 rise, he calleth thee. Cheer up, 
 take couiage in thy heart, rise from the 
 place where thou art sitting, for, strange 
 and wonderful to say, he calls thee to 
 approach him. These words of the 
 people as well as the next verse are 
 found only in Mark. 
 
 .50. Casting away his garment, 
 throwing aside his upper garmeiU, 
 through eagerness and joy, that it 
 might not hinder him a moment in his 
 movements. This has often been used 
 as an illustration of the way in whieli 
 the sinner should cast aside whatever 
 would hinder his speedy coming to 
 Jesus, Phil. 3 : 7-11. Rose. According 
 to the highest critical authorities, leaped 
 ■up in haste and expectation, and 
 came to Jesus with the least possible 
 delay. 
 
 .51. Jesus answered his importunate 
 request by asking him a question. 
 Bartimseus had made a general petition ; 
 
 Jesus would now call forth his particu- 
 lar and special request. What wilt 
 thou ? etc. Faith seizes hold of par- 
 ticular objects of desire; and the blind 
 man says. Lord, that I might re- 
 ceive my sight. Mabboni, that Iniay 
 look up, oi- receive sight. Mark in the 
 original gives the very word which Bar- 
 tiniiieus uttered, the Aramaic word, 
 Raliboni, which means my Master, or 
 Lord, being more reverential than the 
 usual Rabbi, John 20 : 16. 
 
 52. Jesus now says. Go thy way, 
 implying that his request was granted. 
 Matthew alone ivcords (20 : 34) that 
 "Jesus moved with compassion touch- 
 ed his eyes," and Luke (18 : 42) that he 
 said, " Receive thy sight." His faith 
 was sufficient, for Jesus declares. Thy 
 faith hath made thee whole, or 
 hath mrcd thee in I'espect to bodily blind- 
 ness, and, as it appears, from spiritual 
 blindness also. Immediately receiving 
 sight, he made a good use of it and 
 followed Jesus in the way. Here- 
 tofore his blindness had confined him 
 to one place ; now, with the freedom of 
 sight, he follows Jesus on his joui-ney 
 witli the multitude to Jerusalem. Luke 
 tells us (18 : 43), that he followed, 
 "glorifying God," and all the people 
 seeing it, "gave praise to God." 
 
 Remarks. 
 
 1. Like Jesus, we should be patient 
 and persevering in doing good, ver. 1 ; 
 Acts 10 : 38 ; Ecclc. 11 : 6; Isa. 32 : 20. 
 
 2. " Every age has its Pharisees whom 
 the devil often uses for the temptation 
 of pastors, and whom God permits to 
 test his people." — Osiandeb. Ver. 2; 
 3 Pet. 3 : 16 Rev. 2:9. 
 
 3. The Bible is our standard of ap- 
 peal in matters of religion. Jesus ap- 
 pealed to the Old Testament as of di- 
 vine authority, ver 3; John 5:39; 2. 
 
A.D. 30. 
 
 MARK X. 
 
 203 
 
 Tim. 3 : 16 ; 1 Cor. 3 : 13 ; 1 Thess. 3 : 
 13; 3 Pet. 3 : 3. 
 
 4. The spirit as well as the letter of 
 Scripture must be studied and undcr- 
 btood. .Many misapply or jx'rvert Scrip- 
 ture, or, brealiingits spirit, take advan- 
 tage of tlie letter in order to ease their 
 own consciences and defend tliemselves 
 in a course of sin, ver. 4 ; ch. 3 : 3-.5 ; 7 : 
 6-13 ; Acts 15 : 1, 24 ; 3 Pet. 3 : 16. 
 
 5. On account of tiie liardness and 
 depravity of the lieart, God lias given 
 laws wliich would gradually do away 
 with great moral social evils. Thus, 
 with divorces, polygamy and slavery, 
 ver. 5 ; Matt. 7 : 13 ; .Mai. 3 : 15, 1(5. 
 
 6. Frequency of divorce in any coun- 
 try is an evidence of the hardness of 
 lieart and wickedness of the peojile, 
 vers. 5, 11, 13. 
 
 7. Because God permits certain prac- 
 tices among many of his true jieople, 
 we must not, therefore, conclude that 
 they are right, ver. 5 ; Acts 17 : 30. 
 
 8. Marriage was instituted by God 
 himself, is most sacred and honorable 
 in all, ministers as well as others, ver. 
 6 ; Matt. 8 : 14 ; 1 Cor. 9:5; Ileb. 
 13 : 4. 
 
 9. There is no relationship so close 
 and intimate as that of husband and 
 wife, vers. 7, 8 ; 1 Cor. 7 : 10, 11 ; Epii. 
 5 : 38-31. 
 
 10. Since the marriage relati(ui is the 
 closest of all earthly relationshiiis, it 
 should be entered in the fear of the 
 Lord, and the parties entering it siiould 
 be one in spirit. The Christian should, 
 therefore, seek his companion for life 
 from those who love Jesus, vers. 7, 8 ; 
 2 Cor. 6 : 14 ; 1 Cor. 7 : 3'.) ; 1 Pet. 3 : 7. 
 
 11. Human governments transgress 
 the law of Christ if they grant divorces, 
 except for one cause, ver. 9. 
 
 13. Christ's exposition of the law of 
 marriage reinstates woman in her ori- 
 ginal rights. In heathen countries she 
 lias always been degrailed, and gene- 
 rally tieated as a slave. Among the 
 Jews she was denied the right of di- 
 vorcement, while she could be divorced 
 for the most frivolous cause, vers. 11, 
 12. 
 
 13. To love little children and to feel 
 an interest in their spiritual interests 
 is Christ-like. We should bring them 
 to him by prayer and instruction, vers. 
 13-16 ; Eph. 6 : 4. 
 
 14. Children should be encouraged 
 to come to Jesus, who' is displeased 
 with any hindrances put in their way, 
 
 ver. 14 ; Deut. 11 : 19 ; 1 Sam. 3 : l8 ; 
 3 : 10 ; Ps. 8:3; Prov. 8 : 17; Matt. 
 31 : 16. 
 
 15. Children who die in infancy arc 
 saved by virtue of Christ's sufferings 
 and death, ver. 14 ; Koni. 5 : 13-19 ; 3 
 Sam. 13 : 33 ; 3 Kings 4 : 36. 
 
 16. Infant liai)tisni is of human origin. 
 The testimony of the following eminent 
 Pedobaptist scholars is in point : 
 
 " The baptism of the children of 
 Christians, of which no trace is to be 
 found in the New Testament, is not to 
 be regarded as an apostolic institution, 
 . . . but it is an institution of the 
 church, which grew up gradually in 
 the post-aposloiic age in connection 
 with the development of church life 
 and the growth of theological doctrine. 
 Concerning infant baptism there is no 
 witness before Tertullian, and it did 
 not become general until after the time 
 of Augustine." — Du. Meyek, Com. on 
 (he Acts, third edition, p. 339 11'. 
 
 "The Scriptural proof for the neces- 
 sity of infant baptism is untenable. 
 Nor can it in any way be 
 proved that the apostles baptized in- 
 fants. . . . The testimony of the 
 earliest church history puts it as good 
 as beyond doubt that in the apostolic 
 church infant bajitism had no place." 
 — Dk. Julius Mullek, Dogmutik, p. 
 171 ff. 
 
 " We have all reason for not deriving 
 infant baptism from apostolic institu- 
 tion." — Dr. Neandek, Cfinirh Histonj 
 (Torrey's translation), vol. i., p. 310. 
 
 "Christian baptism is nt)t to be re- 
 ceived, any more than f;iith, by right of 
 inheritance. This is the great reason 
 why we cannot believe that it was 
 administered in the apostolic age to 
 little children. No positive fact sanc- 
 tioning the practice can be adduced 
 from the New Testament; the histori- 
 cal proofs alleged are in no way conclu- 
 sive." — De Pkessense, Apostolic Era, 
 p. 376. 
 
 " The passages from Scripture cited 
 in favor of infant baptism, as a usage 
 of the primitive church, arc doubtful 
 and prove nothing. Nor do the earliest 
 definite passages in the writings of 
 the fathers afford any absolute proof." 
 — H.\GENBACH, History of Doitrines, vol. 
 i., p. 300. 
 
 It is also a striking fact that all the 
 distinguished fathers of the first five 
 centuries, such as Jerome, Basil the 
 Great, Gregory, Ambrose, Augustine, 
 
204 
 
 mark: X. 
 
 A.D. 30. 
 
 Clirysostom, Epliiem Syrus, remained 
 uubaptized till after their conversion, 
 although several of them were dedi- 
 cated to God from their birth by their 
 l)ioiis parents. Origen lias been claimed 
 as an exception without proof. He 
 was baptized at an early age, but that 
 it was in infancy does not appear. See 
 MM iotheca Sacra, Jan., 1869, p. 73; Bap- 
 tist Quarterly, Jan., 1869, pp. 33, 33; 
 Volman''s Christian Antiquities, ch. xiv., 
 § 3, p. 363. 
 
 17. It is common for sinners to desire 
 to do some good things to secure their 
 salviition, ver. 17 ; Jolin 6 : 38 ; Acts 
 3 : 37 ; Rom. 9 : 31, 33. 
 
 18. God is goodness in himself, and 
 the author of all good. Christ being 
 one with tlie Father, is also one with 
 him in goodness, ver. 18 ; 1 Sam. 3:3; 
 Ps. 36 : 9 ; 34 : 8 ; James 1 : 17 ; John 
 1 : 1&-18. 
 
 19. Tlie law of God is binding on us, 
 and must eitlier be satisfied in us or in 
 Christ. We are condemned by tlie law, 
 unless justified through faith in Christ, 
 ver. 19; Kom. 3 : 31 ; 5 : 1 ; 11 : 6; Gal. 
 3 : 16 ; Eph. 3 : 8, 9. 
 
 30. We arc by nature ignorant of our 
 own hearts, vers. 17-30; Rom. 7 : 7, 8; 
 Rev. 3 : 17. 
 
 31. He who thinks he has kept the 
 commands of God, is alike ignorant 
 of liimself, of God and his holy law, 
 ver. 30 ; Luke 18 : 11, 13; Rom. 10 : 
 3 ; 7 : 9-11 ; Phil. 3 : 6. Compare 1 
 Cor. 8 : 3. 
 
 33. Jesus exercises a compassionate 
 love toward sinners, especially tliose 
 that are young and feel an inward need 
 of eternal life, ver. 31; ch. 13 : 34. 
 
 33. Christ demands a full surrender 
 of all to him, a complete acquiescence 
 of tlie human will in the divine, and an 
 entire conformity of human acts to the 
 divine requirement, ver. 31 ; Matt. .5 : 
 
 J 48 ; Prov. 33 : 26; James 3 : 10; Phil. 
 ' 3 : 7-10. 
 
 34. Many think they are willing to do 
 anytliing that God requires in order to 
 be saved, yet, when told to forsake all, 
 they are unwilling to do it, ver. 33 ; 3 
 Tim. 4 : 10. 
 
 35. The great danger of riches is the 
 love and confidence which men place 
 upon them, ver. 33; 1 Tim. 6 : 10. 
 
 36. The rich slionld feel that they are 
 intrusted with tlie Lord's money, and 
 should exercise great liberality toward 
 the poor and in support of the gospel. 
 By thus doing, their wealth will be a 
 
 blessing indeed, vers. 31-35; Matt. 6: 
 19, 30; Luke 13 :33. 
 
 37. The poor have reason to be con- 
 tented and not envy the rich ; nay, to 
 rejoice that tliey are not exposed to the 
 dangers and temptations of wealtli, 
 vers. 33-35 ; Deut. 81 : 20 ; 33 : 15 ; 
 Matt. 13 : 33 ; Phil. 4 : 11 ; 1 Tim. 6 : 8, 9 ; 
 James 5 : 1-3. 
 
 38. The salvation of all, whether rich 
 or poor, which was impossible with 
 men, is rendered possible through Jesus 
 Christ, vers. 36, 37 ; Rom. 8 : 3, 4 ; Tit. 
 3 : 11, 13. 
 
 39. If we give up all to Christ, we 
 shall receive Christ and all things in re- 
 turn, vers. 38-;^0 ; Rom. 8 : 32 ; 1 Cor. 3 : 
 31-33. 
 
 30. Many, wlio are first in advantages, 
 are the last to be converted. And many 
 Christians who are first in privileges in 
 this world will, in the world to come, 
 fall far below their less privileged bre- 
 tliren, ver. 31 ; Matt. 8 : 11, 13; Rom. 
 11 : IL 
 
 31. Jesus goes before us as the Cap- 
 tain of our salvation. Let us fearlessly 
 follow where he leads, ver. 33 ; Heb. 
 3 : 10 ; 1 Pet. 3 : 31. 
 
 33. How wonderful the grace and 
 compassion of Jesus, as exhibited in 
 liis going up to Jerusalem, when he 
 knew what was to befall him there ! 
 How willing was he to suffer! vers. 33, 
 34; Luke 13 : 50; John 13 : 37, 38; 
 Rom. 5 : 6. 
 
 33. " If Jesus cheeifully died for us, 
 it is a small thing to require Christiana 
 to live for him."— Ryle. Vers. 33, 34; 
 1 Cor. 6 : 30 ; 3 Cor. 5 : 14-16. 
 
 34. The ignorance of even Christians 
 is often seen in their prayers and de- 
 sires. If granted, thej' would prove 
 damaging to tlieir sitiritual interests 
 vers. 35, 37; Ps. 73 : 13-20; 3 Cor. 13 : 
 7-9. 
 
 35. We should specially guard 
 against a spirit of worldly ambition. 
 This spirit was thrice strikingly exhi- 
 bited in the apostles, ver. 35-37; ch. 
 9 : 34 ; Luke 22 : 34. 
 
 36. We must count the cost, if we 
 would seek the liighest places in 
 Christ's kingdom, knowing that they 
 are attained only through the deepest 
 humility and suflTering, ver. 38 ; Acts 14 : 
 22; Rom. 8 : 17; 3 Tim. 3 : 11, 13; 3 
 Cor. 1 : .5-7 ; Col. 1 : 24. 
 
 37. We must either be like James, a 
 martyr in act, or like John, a martyr in 
 spirit, ver. 39; eh. 8 : 35. 
 
A.D. 30. 
 
 MARK :^I. 
 
 205 
 
 Our Lord's ptiblic entry into Jernsalem. 
 
 ^ " » Mt. 21. 1 ; Lk. 
 
 XI. AND "when tliey came nigh to Jerusalem, unto 19. 2!);.Tohu 12. 
 
 Bethpliage and Bethany, at the mount of Olives, he lo ' 3^*" ^' ^ ' ''^*^' 
 
 38. God Is a sovi'reiijn in liis calliiiej 
 and his gifts ; yet both are in aocord- 
 anee with infinite wisdom and good- 
 ness, ver. 40 ; Matt. 25 : 34 ; Hcb. 
 11 : 16. 
 
 39. Only a godly jealousy is becom- 
 ing Chiisti:in brethren, ver. 41 ; 'i Cor. 
 11 : 2; Rom. 11 : 11. 
 
 40. An ambitious and domineering 
 spirit is unbecoming the cliurch of 
 Christ, and should not be exercised 
 among its membership, ver. 42 ; John 
 13 : 13-17 ; Kom. 12 : 10 ; 2 Cor. 1 : ;M ; 
 James 3 : 1 ; 1 Pet. 5 : 3-5 ; 3 John 9. 
 
 41. Humility is a foundation grace, 
 and is necessary to true usefulness, vers. 
 43, 44 ; Luke 18 : 14 ; 1 Pet. 5 : 5. 
 
 42. Clirist's sufferings and death were 
 vicarious or substitutional, ver. 45 ; Isa. 
 5;i : 10, 11 ; Dan. 9 : 24-:2r); John 10 : 
 
 11 ; 3 Cor. 5 : 21 ; Gal. 3 : 13, 14; Tit. 
 2 : 14 ; Heb. 9 : 28 ; Rev. 5 : 9. 
 
 43. Sinners arc blinded liy sin. They 
 do not spiritually discern Jesus or liis 
 trutli, ver. 46 ; Jer. 5 : 21 ; John 1:5; 
 1 Cor. 2 : 14 ; 2 Cor. 3 : 15 ; 4 : 6. 
 
 44. Sinners should call on Jesus to 
 open their blind eves, ver. 47 ; Ps. 119: 
 18 ; Isa. 42 : 7 ; Luke 4 : 18 ; John 8 : 
 
 12 ; 9 : 39 ; 2 Cor. 3 : 14 ; Rev. 3 : 18. 
 
 45. Sinners sliould improve present 
 opportunities while Jesus is yet gra- 
 ciously near, and before tlieir blindness 
 becomes forever fi.xed, ver. 47 ; Isa. 
 55 : 6 ; Ps. 69 : 3 ; Isa. 44 : 18 ; Acts 28 : 
 25-27. 
 
 4(). They who are seeking spiritual 
 sight will nu'et with obstacles and o])- 
 ])Orsition from the world ; but tliis 
 should only excite them to greater im- 
 portunity, lest they fail of a cure, ver. 
 48 ; Luke 11 : 5-10 ; Acts 2 : 40. 
 
 47. The sinner has no i)lea but mercy 
 for the sake of Jesus, ver. 48 ; Luke 
 18 : 13. 
 
 48. The compassion of Jesus is in- 
 finite. He pauses, as it were, to attend 
 to the importunate cry of the sinner, 
 ver. 49: Luke 19 : '^. 
 
 49. The seeker after Jesus, as well as 
 the Christian, should come to him with 
 definite requests, ver. 49-51; Acts 8: 
 22 ; Phil. 4 : 6. 
 
 50. Jesus will open the eyes of the 
 blind as they send up the prayer of 
 
 18 
 
 faith, ver. 52 ; Matt. 21 : 22 ; Isa. 29 : 
 
 18, 19; Acts 9: 11, 18. 
 
 51. They who are made to spiritually 
 see will follow Jesus, ver. 52 ; Luke 14 : 
 27 ; Joim 15 : 14. 
 
 52. The Christian, like blind Bar- 
 timaeus, does not see Jesus with his 
 bodily eves, but by faith, vers. 46-52 : 
 1 Pet. 1 :" 8. 
 
 CHAPTER XI. 
 
 Passing over our Savior's visit to the 
 house of Zaccheus, and the parable of 
 the Ten Pounds (Luke 19 : 1-27), the 
 seeking Jesus at Jerusalem and his 
 arrival at Bethany (John 11:. 55-57; 
 12 : 1, ^>-ll), Mark begins at once, with 
 tills cluipter, his account of the last 
 public ministry of Jesus at Jerusalem, 
 and the winding up of his i>roplietic 
 ministry on earth. The six days whose 
 history is about to be narrat^-d, corre- 
 sponding with the six days of creation, 
 form an era in all time and eternit}' ; 
 "a world was re-created, and the last 
 fearful efforts of the rulers of its dark- 
 ness met, ijuelled and triumphed over 
 for evermore." The public entrance 
 into Jerusalem and the return of Jesus 
 to Bethany to ])ass the night ; the 
 cursing the fig-tree the next morning 
 on his way to Jerusalem, the expelling 
 the traders from the temple, and his 
 departure from the city for the night ; 
 the passing the withered fig-tree on the 
 following morning, the discourse occa- 
 sioned thereby, Christ's authority ques- 
 tioned, and his question regarding the 
 baptism of John, form the incidents of 
 this chapter. 
 
 1-11. The triumphal entry of 
 Jesus into Jeuitsalem. Matt. 21 : 
 1-11 ; Luke 19 : 29-44 ; John 12 : 12- 
 
 19. Luke is the fullest, John the 
 briefest. While Mark occupies about 
 the same space as Matthew, he is spe- 
 cially minute and vivid by the use of 
 the jiresent tense, and surpasses the 
 others, throughout the chapter, in his 
 careful speeilieations of time, ver. 11; 
 compare vei-s. 12, 19, 20. 
 
 1. And when they came nigh. 
 The present tense in the original. And 
 when they approach^ or cotne near to Jn-ur 
 
206 
 
 MARK XL 
 
 A.D. 30. 
 
 mlem. John says (John 13:1), " Jesus, 
 six days before the Passover, came to 
 Bethany'." Tlie six days may include, 
 or exclude, both the day of his arrival 
 at Bethany and the day of the paschal 
 supper; or it may include one and ex- 
 clude the other. The expression '■^be- 
 fore the Passover" seems I'ather to 
 exclude the first day of the festival. 
 If, then, after the Jewish manner, we 
 include the day of arrival, we have : 
 The first day of the Passover was Fri- 
 day, (commencing Thursday cveniuii), 
 the 15th of Nisan, April 7th, A. D. 130, 
 on which Jesus suffered ; six days be- 
 fore was the 9th of Nisan, or Saturday, 
 April 1st. But, since Saturday was the 
 Jewish Sabbath, and Jesus and his 
 company would not have traveled from 
 Jericho on that day, we may suppose 
 that he and his company arrived in the 
 vicinity of Bethany too late to enter 
 Jerusalem before sundown on Friday, 
 the beginning of the Sabljath ; and 
 hence they remained near the Mount 
 of Olives, and observed the day quietly 
 in their tents. At the same time 
 Jesus could have gone to Bethany, ar- 
 riving there at sunset, or a little after, 
 on Friday evening; and after spending 
 the Sabbath with Mary, Martha and 
 Lazarus, he could have rejoined the 
 company on Sunday, and with them 
 entered Jerusalem. It is not necessary 
 to suppose that this procession took 
 place early in the day, ver. 11. To 
 Jerusalem. The goal of their jour- 
 ney on their route from Jericho. Jevn- 
 salem, signifying dwelling or founda- 
 tion of i)eac<', also known as Jebus 
 (Judg. 19 : 10), and Salem (Ps. 76 : 2 ; 
 Gen. 14 : 18) ; also as the city of David 
 (2 Sam. 5 : 9), and the holy city (Matt. 
 4:5; 27 : 53), was the capital aiid most 
 noted city of Palestine. It was built 
 on four hills : Zion on the south, which 
 was the highest, and contained the 
 citadel and palace ; Moriah on the east, 
 on which stood the temple ; and Acra 
 and Bezetha, north of Zion, and covered 
 with the largest portion of the city. 
 Jerusalem is near the middle of Pales- 
 tine, about thirty-five miles from the 
 Mediterranean, and about twenty-five 
 from the Jordan and the Dead Sea. Its 
 highest elevation is about 2,(i00 feet 
 above the former sea, and 3,937 feel 
 above the latter. Seventeen times, is it 
 said, that this city has been taken and 
 pillaged. The modern city is called by 
 the Arabs M Khuds, "the holy," and 
 
 contains about fifteen thousand inha- 
 bitants, mostly poor and degraded. 
 
 Bethphage and Bethany ; imply- 
 ing that the two places were near to 
 each other. Tiie foimer name means 
 the place of Jigs ; the latter, according 
 to some, the place of dates, but according 
 to others, the place (f sorrow. Bethany, 
 the home of Maiy, Martha and Lazarus, 
 was situated less than two miles from 
 Jerusalem, on the eastern slope of the 
 Mount of Olives. At present it is called 
 Ul-AzariijeJi, derived from Lazarus, a 
 small village of about twenty families. 
 "It took half an hour to walk ovei 
 Olivet to Bethany this morning, and tht 
 distance from that city, therefore, must 
 be about two mih^s. The village is 
 small, and appears never to have been 
 large, but it is pleasantly situated neai 
 the south-eastern base of the mount, 
 and has many fine trees about and above 
 it." — Dk. Thomson, The Land, and the 
 Book, vol. ii., p. 599. Bethphaye, a lit- 
 tle nearer Jerusalem than Bethany, was 
 reckoned by the later rabbins as a sub- 
 urb of Jerusalem. ' About one-third of 
 a mile west of Bethany, and about two 
 hundred yards to the south of the road, 
 is an ancient site. It is scj)arated from 
 Bethany by a low ridge and a deep 
 glen. If this site marks the position of 
 Beth])hage, then Jesus, in gaining the 
 top of tliis low lidge, was just opposite 
 to that place, and could say, "Go into 
 the village over against you." The 
 owner of the ass could see from the 
 village the procession. In the glen and 
 on the adjoining ridges are many fig- 
 trees, reminding us of its name, "house 
 of figs," and of thenniarkable incident 
 recorded in ver. 13.' — J. L. Poktek, 
 Alexaitder'' s Kittd' s Cyclo. Bethphage is 
 here placed fiist, because Mark, having 
 mentioned Jerusalem as the goal of 
 their journey, proceeds to name the 
 places from west to east. But accoid- 
 ing to Luke (19 : 29), Bethphage would 
 seem to have been leached before Beih- 
 any in the journey from Jericho, and 
 hence a little east of Bethany. This 
 may be regarded a popular manner of 
 naming the village nearest to Jerusalem 
 first ; or we may suppose that the di- 
 rect route from Jericho to Jerusalem 
 lay through Bethphage, a little south 
 and west of Bethany , so that those 
 traveling from Jericho, would come to 
 Bethphage first, and could turn oflT from 
 thence to Bethany, if they desired to 
 visit that place. 
 
AD. 30. 
 
 MARK XI. 
 
 207 
 
 2 sendeth forth two of his disciples, and saith unto 
 them, Go your way into the village over against you : 
 and as soon as ye be entered into it, ye shall find a 
 colt tied, whereon never man sat : loose liim, and 
 
 3 bring him. And if any man say unto you, Why do 
 ye this? say ye that the Lord hath need of him; 
 and straightway he will send him hither. 
 
 The Mount of Olives. Literally, 
 The Mount of the Oliws, bciiiii' descrip- 
 tive of the olive-trees which grew 
 thereon. Compare 3 Sam. 15 : oO ; Nch. 
 8 : 1.5; Ezek. 11 : 'iS ; Zecli. 14 : 4. It 
 is also called Olivet ( Acts 1 : 13), a jilace 
 set with olives, an olive-yaid. Tliis 
 mount is the hii^h ridge east of Jerusa- 
 lem, and i)arallelto tiie city, and separa- 
 ted from it by the valley of the Kidron. 
 The top is notched with three summits, 
 the middle one of which is the hisliest, 
 being about 2,700 feet above tlu^ IVledi- 
 terranean, 5<50 feet above the bed of the 
 Kidron, 200 feet above the city, and 
 about half a mile from the city wall. 
 The southern summit, wliich is low- 
 est, is called the " Mount of Otfense," 
 and also "Mount of Cornii)tion," be- 
 cause Solomon and some of the later 
 kings detiled it by idolatrous worsiiip. 
 Three paths lead over the Mount of 
 Olives, the middle one directly to Beth- 
 any, which is situated on the eastern 
 slope. The one further to the soutli 
 parses a little to the rightof that village, 
 and is the road to Jericho. Olive-trees 
 still grow upon the sides of the mount, 
 hut less thickly than of old. Other 
 trees are also seen here ami there, as 
 the almoiul, tig, and pomegranate. 
 But on the wliole the scene presents a 
 desolate appearance. Gethsemane lay 
 just at the western foot of the mount. 
 
 Sendeth forth. The present tense 
 again. The scene is thus presented as 
 actually passing before the mind of the 
 reader. Who the two disciples were 
 we are not informed. Some suppose 
 Peter and John. Compare eli. 14 : 13 
 with Luke 22 : 8. 
 
 2. The village over against yon. 
 Rethphage. Matt. 21 : 1. .\ceording to 
 John 12 : 1, 1;J-15, Jesus had found 
 a young ass after leavinsr Bethany, 
 which is contirmatory of the view that 
 the village here mentioned was Beth- 
 piiaffc. Ye shall find a colt tied. 
 Siatthew mentions " an ass tied and a 
 colt with tier." But Matthew pays 
 special attention to the fulfillment of 
 
 Messianic prophecy ; and he was about 
 to show a remarkable fulfillment of 
 Zeeh. 9 : 9, where both animals were 
 mentioned ; aud hence he had occasion 
 to speak of both the ass and tlic colt, 
 though the latter only was needed. 
 The other evangelists do no violence to 
 the truth. Both Mark and Luke, in add- 
 ing " whereon never man sat," agree 
 perfectly with tlie supposition that up 
 to this time the colt had run with its 
 mother ; that the mother-ass should 
 have followed is ])erfectly natural. 
 Whereon never man sat. Ani- 
 mals for sacred pur])oses were selected 
 from those which had been unused by 
 man, ceremonially clean aiul unblem- 
 ished. Num. 19 : 2; Dent. 21 : 3 ; 1 
 Sam. (J : 7. Jesus was also born of a 
 virgin {.Matt. 1 : 25), and was buried in 
 a new tomb, Luke 23 : 53. 
 
 Loose him, and bring him. All 
 was divinely arranged. Such a colt could 
 not be found at any time and place. 
 Jesus knew that he was perfectly wel- 
 come to the use of the animal. As the 
 King Messiah, he conld claim his ser- 
 vice. Comi)are 1 Sam. 8 : 16. As 
 Jehovah, it was his, Ps.50 : 10. He was 
 doubtless acquainted with his owner, 
 whose cheerful acquiescence is implied 
 in the narrative. 
 
 3. Jesus anticipates an objection 
 which would be made, Why do ye 
 this ? The answer )\\<i needed is 
 given. The Lord hath need of 
 him. L<^rd may refer to the Lord Je- 
 hovah, or to Jesus as the King Messiah. 
 Compare ch. 1 : 3 ; 5 : 19 ; 13 : 20. Tlie 
 two meanings really unite in Jesus ; he 
 is truly Jehovaii and Christ. Compare 
 Acts 2 : 3f>. What his owner would 
 understand by the expression is another 
 question from what was the full mean- 
 inij in the mind of Jesus. They mo.st 
 probably understood that Jcsiis, as the 
 Messiah, wanted the colt fora tern porary 
 sernce. Straightway he will send 
 (litendly, fie seuds) him hither. The 
 future act of his owner is regarded, as 
 present, because it was as certain as if 
 
208 
 
 MARK XI. 
 
 A.D. 30. 
 
 4 And they went their way, and found the colt tied 
 by the door without in a place where two ways met ; 
 
 5 and they loose him. And certain of them that 
 stood there said unto them, What do ye, loosing the 
 
 6 colt ? And they said unto them even as Jesus had 
 
 7 commanded: and they let them go. And they 
 brought the colt to Jesus, and cast their garments 
 on him ; » and he sat upon him. 
 
 ' Zee. 9. 0. 
 
 it had already occurred. This implies 
 his friendliness to Jesus and his will- 
 ingness to accommodate him. But in 
 some of the oldest and best manuscripts 
 ugain is found in the last clause, and 
 .straightway he will send him again 
 hither, a promise that Jesus would re- 
 turn the colt. Some regard this as a 
 very ancient interpolation, designed to 
 soften the seeming violence of the trans- 
 action. But certainly such a promise was 
 very natural and lifelike ; and again may 
 liave been omitted by early copyists, who 
 did not understand the statement. It 
 is now regarded as the correct reading 
 hj the highest critical authcjrities. A 
 vivid reminiscence, perhaps by Peter. 
 
 4. At this point Matthew shows that 
 the prediction of Zechariah (9 : 9) re- 
 ceived a remarkable fulfillment. Jolm 
 (12 : 15) also briefly refers to it. Mark, 
 with more particularity than the other 
 evangelists, tells us where the colt was 
 found, by the door witkout, very 
 probably in front of tlie house of the 
 owner. Inaplace where tAvo ways 
 met. The word thus translated means 
 literally a way round, and was applied to 
 streets of villages and cities, wliich were 
 seldom straight. On the street, possibly 
 the principal one of the village. As this 
 was a small village, and may have had 
 but one street, Alexander explains the 
 word as "meaning the highway upon 
 which the village stood, and by which it 
 was wholly or partially surrounded." 
 
 5. Certain of them that stood 
 there. Luke (19 : 33) says " the 
 owners." Tliey were probably tlie 
 man and his sons, the members of the 
 family who were interested in the ])ro- 
 perty. What do ye ? etc. What is 
 your intention in loosing tlie colt ? 
 
 6. The disciples reply as Jesus had 
 commanded, or had said. Luke (19 : 
 34) at this point gives the very words, 
 " The Lord liath need of him " Under 
 the divine influence of Jesus they let 
 them go, suffered them to unloose 
 
 the colt and go with it. They were 
 under the influence of Jesus the Mes- 
 siali, whether they were acquainted 
 with him or not. 
 
 7. They brought. The present 
 tense in the original, Tliey bring the colt. 
 In place of the saddle, they cast their 
 outer garments or cloaks on him. 
 He sat upon him. The ass was 
 used by ]iersons of the highest rank, 
 Judg. 5 : 10 ; 10 : 4. But this was not 
 the king's mule (1 Kings 1 : 33, 38, 44), 
 one kept for tlie use of royalty ; nor 
 the horse, which the Scriptures invaria- 
 bly associate with the idea of war (Ex. 
 15 : '21 ; Ps. 7(5 : ; Prov. 21 : 31 ; Jer. 
 8 : 6), and which the kings of Israel 
 were forbidden to multiply unto them- 
 selves. Dent. 17 : 16 ; but the colt of a 
 beast of burden, one used in hard la- 
 bor, Matt. 21 : 15. The time had come 
 for Jesus to claim and receive Mes- 
 sianic honors, and this he could not 
 well do on foot in a procession. He 
 therefore rides in triumph into Jerusa- 
 lem, but in a waj' which was significant, 
 appropriate and suited to the nature of 
 his kingdom. The horse was an ani- 
 mal of pride and war, the ass of humi- 
 lity and peace. Thus Jesus publicly 
 claimed and received honors as the 
 Messiah ; yet not as a proud, worldly 
 monarch, but as the Prince of Peace. 
 Tlieliumble, laboring beast also pointed 
 to his humiliation and sufferings con- 
 nected with his triumphs and victories. 
 His meekness and lowliness in thus 
 entering Jerusalem was in harmony 
 with the nature of his kingdom, and 
 inconsistent with the views of some 
 rationalistic interiireters, that Jesus 
 really designed to liead a military move- 
 ment, deliver the Jews from the Roman 
 yoke and become a temporal monarch. 
 How unfounded the last supposition is, 
 appears from the facts that the multi- 
 tude was without arms, and that the 
 Roman authorities failed to take any 
 notice of the triumphal procession as in 
 
A.D. 30. 
 
 MARK XI. 
 
 209 
 
 8 PAnd many spread their garments in the way: •'Mt. 21.8 
 and others cut down branches off the trees, and 
 
 9 strawed them in the way. And tliey that went be- 
 fore, and they tliat followed, cried, saying, iHosan- 
 na ! Blessed u he that conieth in the name of the 
 
 10 Lord I Blessed le the kingdom of our father David, 
 that Cometh in the name of the Lord ! •■ Hosanna in 
 the highest ! 
 
 IPs. 118. 26; 
 34. 23, 24. 
 
 Eze. 
 
 ' Ps. 148. 1 ; IB. 9. 
 6,7; Jer. 33. 15- 
 17. 
 
 any degree wroiis? or disloyal. Jesus 
 probably took the southern road, the 
 direct oiie from Jericlio over the Mouut 
 of Olives. 
 
 8. Many spread their outer gar> 
 ments. As the disciples had spread 
 tlieir outer ij'arments on the beast, so 
 the multitude spread theirs in tlie waj'. 
 Tliis was a royal honor. Tims were 
 they spread for Jehu to wallc upon, 2 
 Kings 9 : 13. Robinson mentions an 
 instance wliich he saw in Bethlehem, 
 when the people spread their gar- 
 ments under the feet of the English 
 consul, whose aid they were imploring. 
 Others^ in contrast to the mantj just 
 mentioned, cut down branches. 
 According to the highest critical autho- 
 rities, the word translated brunches is 
 one that means branches cut for the 
 purpose of being matted into a kind of 
 bed to wallv on. The branches thus 
 answered tlie same purpose as the gar- 
 ments. According to John 12 : 13, 
 tiiey were palm-branches, the symbols 
 of joy and victory. Lev. 23 : 40 ; Rev. 
 7 : 9. Instead of from the trees, 
 some of the oldest manuscripts reatl 
 from, (fie field. The meaning is really 
 the same, with the additional idea of 
 going out of the higliway to procure 
 branches. 
 
 9. That went before and they 
 that followed. Probably those wlio 
 had come out of Jerusalem to meet 
 him ( Jolin 12 : 12, 13) went before him, 
 and the company who had come witli 
 him from Jericlio followed behind him. 
 They had now reached, according to 
 Lul<e 19 : 37, the descent of the Mount 
 of Olives, toward Jerusalem, probal)ly 
 just at the point where the city burst 
 upon the view. Very probably the 
 open ground near the city, including 
 the sides of Olivet, weri' beginning to be 
 occupied with tents and temporary 
 structures of the multitude, who were 
 assembling from all parts of the coun- 
 try to celebrate the Passover. It has 
 
 been estimated that about two and a 
 half to three millions attended this 
 great national festival. 
 
 Cried, saying. The shouts of wel- 
 come and praise doubtless began with 
 the disciples around Jesus and was 
 cauglit l)y the multitude before and be- 
 hind. Hosanna. A Hebrew phrase 
 of two words (found in Ps. 118 : 2.5), 
 meaning save now, and used in joyful 
 acclamation and joyful greeting. It is 
 here an expression of joy and of tri- 
 umphant gratulation, including an in- 
 vocation of blessings on Jesus, the roy- 
 al descendant of David, the King-Mes- 
 siah. Compare 1 Kings 1 : 34. "It is no 
 fortuitous coincidence that tliis same 
 Hebrew verb is the etymon or root of 
 the name Jesus, borne by him who came 
 to save iiis people from Iheirsins, Matt. 
 1 : 21." — Alexandek. Blessed is he, 
 etc. From Ps. 118 : 2<), whieli was pro- 
 phetical of the Messiah, and came to 
 be applied to him b}' the Jews. He was 
 the one that was to come, Matt. 11:3. 
 It was thus a popular welcome to Jesus 
 as the Messiah. The multitude very 
 likely uttered these words responsivelv, 
 interspersed withhosanuas. Blessed, 
 favored of God with divine and royal 
 honors. In the name. By tlie au- 
 thority and as the Messiah (the anoint- 
 ed) of Jehovah. According to Jewish 
 tradition the llSth P.-^alin was one of 
 those sung at the Passover. 
 
 10. Blessed, etc. According to the 
 highest critical authorities this should 
 read, Bhssxl ist/ircoiiiiiig ki)i(/doin of our 
 fttlifr Ihiriil, omitting in the name 
 of the Lord. This first portion of the 
 verse is recorded by Mark alone. In 
 the preceding verse the acelamation 
 was to the Messiah ; in this to the Mes- 
 siah's kingdom as just ushering in upon 
 them, the Jews called David their 
 father because tlie Messiah was his sou 
 or descendant. They were looking for 
 the immediate restoration of the throne 
 of David in the Messiah. Compart 
 
210 
 
 MARK XI. 
 
 A.D. 30. 
 
 11 'And Jesus entered into Jerusalem, and into the 
 temple. And when he had looked round about 
 upon all things, and now the eventide was come, he 
 went out unto Bethany with the twelve. 
 
 Mt. 21. 12. 
 
 Luke 1 : 33 ; 3 Sara. 7 : 16 ; Isa. 11 : 
 1-9. They had no conception of the 
 Bpirilual nature of his kinjjdom. Ho- 
 sanna in the highest. Variously 
 understood to mean in tlie liighest 
 strains, or iu the hij^hest regions, that 
 is, heaven. Tlie latter may mean rati- 
 fied by God ill lieaven, or repeated by 
 angels in heaven. The general idea is : 
 Let our hosannas be in the highest de- 
 gree realized, responded to, and ratified 
 in heaven. 
 
 According to Luke 19 : 37 and Jolin 
 13 : 17, 18, tiie people met Jesus, with 
 these royal honors, boldly and enthu- 
 siastically, because of the miracles they 
 had seen, and especially because of the 
 raising of Lazarus. Luke also adds that 
 certain Pharisees wished Jesus to re- 
 buke the applause ; and also that when 
 he came near and beheld the city, he 
 wept over it. While the multitude con- 
 tinue to shout his honors, he weeps over 
 the wicked, the unbelieving, and de- 
 voted city. 
 
 11. Entered Jerusalem. The goal 
 of his journey. Matthew (21 : 10) de- 
 scribes the effect of this entrance upon 
 the mass of the inhabitants of Jerusa- 
 lem, and implies that they did not 
 share in the enthusiasm of the multi- 
 tude. Mark alone adds that Jesus 
 entered into the temple. The en- 
 trance into the temple recorded in Matt. 
 21 : 13 is that of the following d:iy, re- 
 corded in ver. 15, on which see. He en- 
 tered the temple as the Messiah, as his 
 Father's house and as his own house, 
 ver. 17. It should also be noted that on 
 the very day that Jesus "the Lamb of 
 God " entered in triumph into Jerusa- 
 lem, the tenth of Nisan, the paschal 
 lamb was selected for its offering on 
 the fourteenth, Exod. 13 : 3. May we 
 not behold in the events of the day the 
 setting apart of the great and true 
 Paschal Lamb, preparatory to the sacri- 
 fice ? 
 
 Temple. The woid here transla- 
 ted temple denotes aacred, a sacred, 
 consecrated place, and is applied to the 
 whole sacred inclosure of courts and 
 buildings, including the tenii)le in its 
 strict and proper s«nse, which is ex- 
 
 pressed by another word in such pas- 
 sages as ch. 14 : .58 ; 15 : 38. The temple 
 stood on a rocky eminence, the hill Mo- 
 riah, on the eastern part of the city, 
 north-east of Zion, from which it was 
 separated by a valley. Here it seems 
 that Abraham was about to offer up 
 Isaac (Gen. 33 : 1, 3), and David interced- 
 ed for his people at the threshing-floor 
 of Araunah, 3 Sam. 34 : 16-35 ; 3 Chron. 
 3 : 1. On three sides of this hill walls 
 of huge stone were built up from the 
 bottom, and filled in with cells, or earth, 
 so as to form a large area on which to 
 erect the temple. These walls remain to 
 this day, and in some places, toward the 
 south, are still sixty feet in lieight. The 
 first temple was built by Solomon, com- 
 menced B.C. 1011, and finished B.C. 
 1004; and was burned down B.C. 588. 
 The second temple was commenced un- 
 der Zerubbabel B.C. 534, and completed 
 under Ezra B.C. 516. The temple of 
 Herod, which might indeed be styled the 
 third temple, since it was the rebuilding 
 and enlarging of the second, was com- 
 menced about fifteen years before the 
 birth of Jesus — about B.C. 30 of our 
 common era, and in a year and a half the 
 temple proper was finished by priests 
 and Levites. The out-buildings and 
 courts required eight years. But some 
 building operations continued long 
 after in progress, and to these the 
 Jews had reference when they said, 
 "Forty and six years was this temple 
 in building," John 3 : 30. According to 
 Josephus, the whole sacred inclosure 
 was a stadium square, or a half-mile in 
 circumference. 
 
 The temple proper consisted of two 
 parts : the holy of holies, containing 
 the ark, the lid of whicli was the mercy- 
 seat ; and the holy place, a vail separat- 
 ing it from the holy of holies, where 
 were the golden candlestick, the table 
 of show-bread, and the altar of incense. 
 Before the door of the temple stood the 
 great brazen altar of burnt-offerings, 
 and around the temple was a court or 
 inclosure, into which none but priests 
 might enter. Descending twelve steps 
 was another court, inclosing the for- 
 mer, oajled the court of Israel, into 
 
A.D. 30. 
 
 MARK XI. 
 
 211 
 
 The "barren fig-tree ; deaming of the temple. 
 
 12 'And on the morrow, when they were come from "fi'^.j^'^i.^'i'^!"''' 
 
 1 3 Bethany, he was hungry : " and seemg a fig tree afar off a.'y^ Tit. 1. 16. ' 
 
 ■which none but male Jews might enter, 
 aiul ill front the court of women. 
 Around these and lower still, was the 
 large outer court, inclosing the whole, 
 paved with variegated stone, and called 
 by some the court of the Gentiles, 
 where Jews and Gentiles might resort, 
 and where were exposed for sale ani- 
 mals and things necessary for the sa- 
 critices and worship of the temple. On 
 the south side of this outer court was 
 a synagogue, where religious services 
 were performed. Here the Jewish doc- 
 tors might be questioned, and tiieir de- 
 cisions were heard (Luke 2 : 4(>) ; here 
 Jesus taught, and his disciples daily at- 
 tended with one accord, Acts 2 : 40. 
 Thus each inner inclosure rose, as in ter- 
 races, above the outer ; and the temple 
 proper was situated on the highest 
 point, toward the north-western corner 
 of the square, and could be seen from 
 the city above the surrounding iuclo- 
 sures. 
 
 Tiie front of the temple was on the 
 eastern side, where was its principal en- 
 trance, facing tlie Mount of Olives. It 
 was built of white marl)le, and stones 
 of stupendous size, some of them twen- 
 ty-live cubits long, eight cubits high, 
 and twelve cubits thick. 
 
 Mark alone records the fact that 
 Jesus looked around upon all 
 things. He made a silent and general 
 survey of the teniple preparatory to the 
 cleansing of it the ne.Kt day. It was a 
 silent exercise of his Messianic autho- 
 rity. On this day, most probably, oc- 
 curred the visit of certain Greeks, who 
 desired to see Jesus, John I'i : 20-3(5. 
 They were very likely attracted by the 
 triumphal procession. Now the even- 
 tide was come. Tlie eKnimj-thm or 
 cvenUig beiurf now come. The late or se- 
 cond evening which began with the set- 
 ting sun is here meant. This marks 
 not the time of our Savior's entrance, 
 but of his departure from the city and 
 temple. Between the two events seve- 
 ral hours may have intervened. It is 
 quite possible that Jesus and his disci- 
 ples did not rejoin the company from 
 Jericho till late in the morning, and 
 hence that the triumphal entry did not 
 occur early in the day. Some suppose 
 
 it took place in the afternoon. Beth- 
 any. See on ver. 1. Jesus passed 
 his nights there during tiiis last week, 
 Luke 21 : 37. Mark alone adds Avith 
 the twelve, his constant attendants. 
 
 12-14. Jesus ketuuns fko.m Beth- 
 any, MOND.W MOKNING ; CUIISES THE 
 
 b.\kken fio-tkee. Matt. 21 : 18, 19. 
 Mark enters the most into details. 
 
 12. On the morrow, after the tri- 
 umphal entry into Jerusalem. Mark is 
 very definite and exact in recording the 
 tirst three days of this week, vers. 1, 11, 
 19, 20. Matthew, following the order 
 of tliought mcjre than of chronology, 
 groups things that are similar and relat- 
 ed to each other. Thus .Mark notices 
 Christ's entrance and looking about on 
 Sunday, vers. 1-11 ; the cursing of the 
 fig-tree and the cleansing of the temple, 
 on Monday, vers. 12-19; the withered 
 fig-tree, and parables in the temple, on 
 Tuesday, ver. 20 ff. But Matthew, af- 
 ter noticing Christ's public entry into 
 Jerusalem, passes at once to notice the 
 cleansing of the temple. Matt. 21 : 11, 12. 
 So also, in relating the cursing of the 
 tig-tree, he i)asscs, without note of time, 
 to its withering, .Matt. 21 : 19, 20. 
 When they were come from {out 
 from) Bethany. Matthew states that 
 it was in " llie morning," the early 
 morning between daybreak and sun- 
 rise. Luke (21 : 8S) informs us that the 
 people came early in the morning to 
 hear him. He was hungry. It was 
 real hunger. In his haste to enter upon 
 his work he had probably taken no 
 breakfast at Bethan^y. Some suppose 
 that he had passed the niglit in the open 
 air, in solitude and i)rayer. Hunger 
 was a part of his humiliation. Thus 
 he became perfect tlirough sulfei-ings, 
 and able to sympathize with his follow- 
 ers in every "trial. Alexander observes 
 that it is necessarily implied that the 
 disciples hungered with Jesus, and that 
 thereby they were prepared to feel the 
 disappointment more sensibly. This 
 may l)e so ; j'ct it seems more natural 
 to suppose that the hunger of Jesus 
 was at least greater than that of the 
 others. His hunger was marked, and 
 appears to have been intense. 
 
 X6. Seeing a fig tree afar off; 
 
212 
 
 MARK XI. 
 
 A.D. 30. 
 
 having leaves, he came, if haply he might find any- 
 thing thereon : and when he came to it, he found 
 nothing but leaves ; for the time of figs was not yet. 
 14 And Jesus answered and said unto it, No man eat 
 fruit of thee hereafter for ever. And his disciples 
 heard it. 
 
 distant from them. The fig-tree was 
 one of the most common and valuable 
 trees of Palestine (Deut. 8 : 8), and was 
 a symbol of peace and plenty, 1 Kings 
 4 : 25. It grows to a height of about 
 twelve feet, with spreading branches 
 and large dark-gieen leaves. The 
 fruit is purple when ripe, with sweet 
 pulp and abundance of small seeds. 
 Having leaves. Its fruit begins to 
 appear before its leaves shoot forth ; 
 hence the leaves gave promise of fruit. 
 The fresh fruit is shaped like a pear, 
 and whether fresh or dried is greatly 
 prized. If haply he might, etc. 
 To see whether he should find anything 
 thereon. It was not for his own infor- 
 
 FIG-LEAVES AND FRUIT. 
 
 mation, but for that of his disciples, and 
 for their good. According to Matthew 
 the tree was by the roadside ; it was 
 therefore lawful for travelers to eat of 
 its fruit. He found nothing but 
 
 leaves ; instead of fruit of some size, 
 as might have been expected fi-om its 
 appearance. Dr. Thomson {Land and 
 Book, vol. i., p. 538) expresses'his belief 
 that a certain kind of fig-tree might 
 have had ripe figs upon it at the Pass- 
 over (early in April), in the warm, shel- 
 tered ravines of Olivet. For the 
 time of figs, etc. For it teas not the 
 time or season of Jigs. The ordinary 
 season of figs had not arrived. The 
 early fig ripened in June, the summer 
 fig in August, and a later fig sometimes 
 hung upon the tree all winter. Mark 
 makes tliis statement for the informa- 
 tion of his foreign readers, to show tliat 
 it was not too late for figs, and at the 
 same time that the development 
 of the leaves was premature and 
 unnatural. Jf the season of figs 
 had come, a wayside tree would 
 probably soon be stripped; but 
 if it had not come, then did its 
 leaves show that it was barren. 
 By its leaves the fig-tree gave 
 promise of what it had not. 
 And the curse that follows was 
 pronounced upon it not merely 
 because it was barren, but be- 
 cause it had leaves and yet was 
 barren ; its signs were false, its 
 appearance deceptive. It was 
 thus an emblem of the hypociite, 
 and particularly of the Jewish 
 people, with their high profes- 
 sions, their show of ritual and 
 formal worship, without the 
 fruits of righteousness, Jer. 2 : 
 21 ; Luke 13 : 6-9. The Jews ' 
 alone among the nations pro- 
 fessed to be worshipers of Jeho- 
 vah, but they were barren of 
 fruit. 
 
 14. Answered the fig-tree, 
 which silently acknowledged its 
 inability to afford fruit, notwith- 
 standing its pretentious appear- 
 ance. See on ch. 9 : 5. No man. 
 Let 710 one, etc. A strong, emphatic, 
 negative wish, expressing the will of 
 Jesus respecting the flg-trL-e, Hencv- 
 fortft, forever let no one eat fruit frmn 
 
A.D. 30. 
 
 MARK XI. 
 
 213 
 
 15 ''And they come to Jerusalem. And Jesus went 
 into the temple, and began to cast out them that 
 sold and bouglit in the temple ; and overthrew the 
 tables of the money changers, and the seats of theni 
 
 'Mt. 21. 12; Lk. 
 19. 45; John 2. 
 14. 
 
 thee. There was no vindictive feel- 
 ing comiected with tliis expression, 
 nor liny implied in tlie word cursecht as 
 used by tlie disciples in ver. 21. Skep- 
 tics have caviled at tlie destruction of 
 property. But the fi<;-tree was by the 
 wayside, and proliably the property of 
 no one. It belonged, liowever, to 
 Jesu>, in tlie higliest sense, and lie 
 could do as he pleased with his own, 
 Matt. 20 : 15. It was barren, and worse 
 than useless ; for it might mock the 
 hungry traveler as it had him. Itgrew, 
 e.visted and was destroyed, tliat the 
 work and glory of God might be mani- 
 fested through it (John 9 : 3-4), that 
 Jesus might show his power as the 
 Messiah over the material world, 
 and that the faith of his disciples 
 might be strengthened, and they pre- 
 pared for the trials and work be- 
 fore them, John 11 : 4, 15. Jesus 
 knew what he was about to do ; all 
 the circumstances occurred according 
 to the divine arrangement. The tig- 
 tree, and its destruction, may also be 
 regarded as a symbol of the spiritual 
 condition and end of the Jewish nation, 
 and of hypocrites in general. Tlie only 
 other destruction of property connect- 
 ed with our Lord's ministry were the 
 swine. See on ch. 5 : VS. It is worthy 
 of notice that he symliolized his judg- 
 ments on tlie disol)edicnt and unfruit- 
 ful with only oiie miracle, and that on a 
 senseless tree ; while in numberless 
 miracles for tlic good of men, lie showed 
 forth the mercies and blessings of his 
 salvation. Com|iarc the parable of the 
 fig-tree, Luke 13 : 6 ; and notice the 
 fact that it is only tlie fruitless or bar- 
 ren tig-tree that is brought prominently 
 forward in the New Testament, in these 
 two instances, and in each used as a 
 symbol of evil. 
 
 His disciples heard it; and were 
 accordingly impressed by it. Mark 
 notices this fact, as he will soon come 
 to the tree again in chronological 
 order. 
 
 15-19. Jesus expels the traders 
 FROM THE TEMPLE, tcachcs, and goes 
 out of the city for the night. Matt. 21 : 
 12-16 ; Luke 19 : 45-48. Compare Luke 1 
 21 : 37, 38. Luke is the briefest of all. | 
 
 Mark's account of casting out the 
 ti'aders is the fnllestand mostgraiiliic. 
 But Matthew alone records that Jesus 
 then i)erfornied miracles, and defend- 
 ed the little children in their joyful 
 acclamations against the murmuring of 
 the chief priests and scribes. 
 
 John relates a similar cleansing of 
 the temple at the first Passover of our 
 Lord's ministry, three years before 
 tliis, John 2 : 14-17. It was appropriate 
 that Jesus should thus exercise his 
 Messianic iiower, both at the opening 
 and at the close of his public ministry. 
 The Jews expected that the Messiah 
 would correct many aliuses, Mai. 3 : 1. 
 That Jesus should have repeated the 
 act is not therefore strange. He was 
 accustomed to repeat some of his most 
 striking sayings. Matt. G : 9-13 and 
 Luke 11:2-4; Matt. 6 : 25-33 and 
 Luke 12 : 22-31. So, also, he performed 
 similar miracles ; for cxamiile, the first 
 and second draught of tishes, Luke 5 : 
 1-11 and John 21 : 4-6 ; twice feeding 
 the multitude, ch. 6 : 35-46 and 8 : 1-9. 
 The reason why the first three evan- 
 gelists omit the first cleansing, is doubt- 
 less found in the fact that it took place 
 before the opening of his Galilean mi- 
 nistry, which forms the principal sub- 
 ject of their Gospels. John, however, 
 gives an account of it, because he sup- 
 plemented the other Gospels, and gives 
 principally the Judeau ministry of 
 Jesus, paying special attention to that 
 l)ortion of it before the imprisoumcnt 
 of John the Baptist and the com- 
 mencement of his ministry in Galilee. 
 
 15. They come to ^Jerusalem. 
 Mark is thus very explicit in fixing this 
 cleansing of the temple the day after 
 our Lord's triumphal entry'. Matthew 
 and Luke would seem to fix it a day 
 earlier. But the diflTerence of Matthew 
 can be accounted for from his manner 
 of grouping together miracles, dis- 
 courses and incidents, without strict 
 regard to chronological order. See 
 on ver. 12. Luke (19 : 45-48) is here 
 very brief, and evidently glances over 
 two or three days in a summary 
 manner. 
 
 Temple. The same as in ver. 11, 
 which see. The soul of man is pre- 
 
214 
 
 MARK XI. 
 
 A.D. 30. 
 
 16 that sold doves ; and would not suffer that any man. 
 
 17 should carry any vessel through the temple. And 
 he taught, saying unto them, Is it not written, 'My 
 house shall be called of all nations the house of 
 prayer ? But ye have made it a den of thieves.' 
 
 eminently the temple of God, 1 Cor. 
 3 : 16. The cleansing of the one na- 
 turally suggests the cleansing of the 
 other. In both his Messianic power is 
 displayed. Cast out them that 
 sold, etc. In the court of the Gentiles 
 was the temple-market, where animals, 
 oil, wine and other things necessary for 
 saciiiices and temple worship were 
 sold. This was a convenience for 
 those who came to worship. But what 
 was intended at first for an accommo- 
 dation became a source of gain and 
 extortion, of noise and confusion. 
 Jesus casts out these profane intruders ; 
 tliey were doubtless tilled with awe 
 before him. His moral power and 
 spiritual authority, as the Messiah, 
 ruled them into submission, and they 
 flee before him. "Jerome regards this 
 expulsion of a multitude by one humble 
 inclividual as the most wonderful of the 
 miracles, and supposes that a flame and 
 starry ray darted fi-om the eyes of the 
 Savior, and that the majesty of the 
 Godhead was radiant in his counte- 
 nance." — P. SCHAFF, D.D. 
 
 Money-changers. Tliesc changed 
 at a pi'emium, often a very exorbitant 
 one, the current coin of the day, which 
 was regarded as profane, for the Jewish 
 half-shekel, the yearly temple tribute. 
 See Matt. 17 : 24. Some made dona- 
 tions to the treasury (Luke 21 : 1, 2) ; 
 and others who came to the Passover 
 probably paid their tribute, which be- 
 came due in the month Adar, answer- 
 ing to parts of February and March. 
 The Jews of Palestine, and especially 
 those who were dispersed abroad, were 
 under the necessity of exchanging the 
 Greek and Roman coin, which they 
 used for the common purjioses of 
 trade, but not for their sacred pur- 
 poses. Money-changers were a con- 
 venience and a necessity ; but they were 
 dishonest in their exactions, practiced 
 extortion, and violated the law, Dent. 
 23 : 19, 20. Jesus oveiiurned also the 
 seats of the sellers of doves. The 
 poor were allowed to ofler doves in 
 sacrifice, instead of a lamb, Lev. 5:7; 
 12 : 8 ; 14 : 22 ; Luke 3 : 24. 
 
 16. And would not suffer, etc. 
 This statement is recorded only by 
 Mark, and shows that Jesus remained 
 there for some time. Carry any ves- 
 sel through. Carry a fessel or an 
 i))iplemf)it through the sacred inclosure ; 
 make a thoroughfare of it. Keference 
 is made to any vessel or implement 
 connected with their traflBc, or borne 
 by any one through the outer portion 
 of the temple, from one part of tlie city 
 to another. Making any part of the 
 temple such a thoroughfai'e was a pro- 
 fanation. According to the Talmud, 
 the rabbins also forbade it. But Jesus 
 defended what he did, not by human 
 authority, but by the divine authority 
 of Scripture, ver. 17. 
 
 17. Taught them the design of 
 God's house, and to what an extent 
 they luid perverted that design ; thus 
 
 fiving a reason why he had used his 
 lessianic authority in purging the 
 temple. He quotes freely the predic- 
 tions of Isaiah (Isa. 56 : 7) and Jere- 
 miah (7 : 11), uniting them together 
 without doing injustice to their mean- 
 ing. Is it not written ? Jesus ap- 
 jieals to the Holy Scriptures, as of divine 
 authority. My house. The temple 
 is represented as God's earthly dwell- 
 ing-place. The house of prayer. 
 Rather, A house, etc. Prayer is the 
 jtrincipal part of worship, 1 Kings 8 : 33, 
 3.5, 38, etc. Of all nations. For all 
 the nations, not for the Jews alone, but 
 also for Gentiles, whoever may resort 
 to it for worship. The principal idea 
 which Jesus wished to enforce was 
 that his house was a house of prayer, 
 since both Matthew and Luke omit 
 "for all nations." Mark wrote for 
 Gentiles, and elsewhere lays stress on 
 the universality of the gospel, ch. 
 16 : 1.5 ; which may help explain the 
 additional clause. Luke, indeed, wrote 
 for all, but his account here is very 
 brief. 
 
 Ye have made it a den of 
 thieves. More correctly. Ye have 
 made it, or, according to some ancient 
 manuscripts. Ye made it a den of rob- 
 bers. In contrast to a house of prayer is 
 
A.D. 30. 
 
 MARK XI. 
 
 dl5 
 
 18 And yfhe scril>es and chief priests heard it, and ''Mt. 21. 45, 46 
 sought how tlicy niiglit destroy him: for tliey feared " 
 him, because ^ all the people was astonished at liis 
 doctrine. 
 
 19 And when even was come, he went out of the 
 city. 
 
 20 » And in the morning, as they jxissed by, they saw • Mt. 21. 19. 
 
 cli. 1. 22: Mt. 7. 
 28 ; Lk. 4. 32. 
 
 a den, cave, or cavern, where robbers 
 often resort, a den of robbers. Tlie W()rd 
 liere traiislatud tliii-vcs means robbers, 
 those who seize wliat does not belong' 
 to them, openly and by violence, and 
 is stronger tliaii the Greek word for 
 thief, wliicii means one wlio takes what 
 is anollier's, l)y fraud, and in secret. 
 The latter word is always translated 
 thief, in our common version ; but the 
 former is unfortunately translated thief 
 eleven times, and correctly, robber, 
 only four times, John 19 : 1, 8 ; 18 : 40 ; 
 'i Cor. 11 : 26. These two words aie 
 used together in John 10 : 1, 10, where 
 their meanings may be comjiared. 
 Jesus thus rebukes their open disho- 
 nesty and extortion, wliich presents a 
 marked difference from his former 
 cleansing the temple, when he re- 
 proved the unbecoming introduction 
 of worldly business, John 'I : KJ. The 
 court, where Gentiles might pray, they 
 had turned into a place of dishonest 
 gain and open fraud. This quotation 
 was also a reproof of the contempt thus 
 cast upon Gentile i)roselytes. 
 
 Thus began to befuUllled the prophe- 
 cy of Malachi (3 : l-o. ) Jesus, the Lord 
 Messiah, suddenly came into the tem- 
 ple, and began the work of jiurilica- 
 tion. According to the iu'oi)heey of 
 John the Baptist (Matt. 3 : 12), his '"'fan 
 was in his hand," and he wielded it in 
 eejjarating the precious from the vile, 
 and in reforming the abuses of his 
 house. Compare Isa. 4 : 2-4. 
 
 18. At this point Matthew records 
 the healing of the blind and lame, tiie 
 children crying hosanna, the displea- 
 sure and the murmuring of the Pha- 
 risees, and the ro])ly of Jesus. The 
 scribes and chief priests, mem- 
 bers of the Sanhedrim, heard it, 
 the application of prophecy in ver. 17, 
 and were offended by it. The act of 
 Jesus in purging the temjile, as well as 
 his teaching, indicated his prophetic 
 and Messianic power and authority, 
 and excited the fear and jealousy of the 
 Jewish leaders. Sought, cautiously 
 
 and deliberately, cb. 14 : 1. How they 
 might destroy him. They had coun- 
 seled before to destroy him, but the 
 how troubled them, .John 11 : 5:j-.57. 
 Here do we see the reason of their va- 
 rious artifices to entrap Jesus the next 
 day, vers. 27-38 ; eh. 12. They saw that 
 their own influence, authority and gains 
 were endangered i)y tiie works antl 
 ttaching of Jesus, and they would put 
 him out of the way. For they feared 
 him; personally, as a miracle-worker 
 and a powerful teacher, and also in his 
 popidar influence with the people. 
 They saw that he was necessarily op- 
 posed to them. They therefore "care- 
 fully devise jdots against him. All the 
 people. All tlu- crowd or multitude. 
 Astonished. Struck witli suri)rise 
 and admiration. At his doctrine. 
 At /lis UiirliiiKj, its nuitter, numner, au- 
 thority, and its accompanying exhibi- 
 tions of divine ))ower. 
 
 1'.*. And Avhen the even was 
 come. According to the l)est text, And 
 icheneverit became late,i\\ evening, about 
 the setting of the sun, //iri/ went out 
 of the city, jjrobably to ik'thany, ver. 
 11. Tills states tlie <Mist()m of .Jesus and 
 his discijih's (lurin<; these days, as in 
 Luke 21 : 'AT. Thus ended the day of 
 Christ's undisturbi'd works and teach- 
 ings. The .Jewish leaders, however, 
 were exasperated. A day of conflict 
 was to follow. 
 
 20-20. Going again into Jeki'SA- 
 
 I.EM. TUE WITUEIIED FIG-TKEE. Matt. 
 
 20 : 20-22. Mark is the fuller and the 
 more life-like, not only in detailing the 
 facts about the tree, but also the dis- 
 course occasioned by it. 
 
 20. And in the morning. Early 
 in the morning ; the people came early 
 to liear him in the temple, Luke 21 : 38. 
 Mark with great exactness fixes this in- 
 cident aboiit to be related upon the 
 morning (Tuesday) after the cursing of 
 the fig-tree. Matthew was intent in 
 telling the principal facts concerning 
 the fig-tree, and does not mark defi- 
 nitely the time of each part of tha hi*- 
 
216 
 
 MARK XI. 
 
 A.D. 30. 
 
 21 the fig tree dried up from the roots. And Peter 
 calling to remembrance saith unto him, Master, 
 behold, the fig tree which thou cursedst is withered 
 
 22 away. And Jesus answering saith unto them, 
 
 23 Have faith in God. For *" verily I say unto you, 
 That whosoever shall say unto this mountain. Be 
 thou removed, and be thou cast into the sea; and 
 shall not doubt in his heart, but shall believe that 
 those things which he saith shall come to pass; he 
 
 OMt. 17. SO; SI. 
 21 ; Lk. 17. 6 ; 1 
 Cor. 13. 2. 
 
 tory. In rapid and vivid discourse, days 
 and even weeks are sometimes passed 
 oviT unnoticed. As they passed by 
 from Bethany or the place on Olivet 
 (Luke 21 : 37) where they lodged dur- 
 ing the night ; they were witliout doubt 
 upon the same road as the morning 
 bef^l^ ver. 13. They saw the fig 
 tree. They appear to have seen it now 
 for the first time since the previous 
 morning. In the dusk or darkness of 
 the preceding evening they could not 
 well have observed it. Dried up 
 from the roots. Wonderfully dried 
 up, not merely in its tender branches 
 and limbs, but in its trunk, and down 
 to its very roots. Very likely it was 
 stripped of its leaves, and presented the 
 appearance of a thoroughly blasted tree, 
 dead in root and branch. In contrast 
 to its former show of leaves, it pre- 
 sented a marked appearance, and spe- 
 cially attracted attention. From Mat- 
 thew (21 : 19) we learn that the wither- 
 ing began immediately after the words 
 of Jesus, "Let no fruit grow," etc. 
 Mark, in perfect harmony, says no- 
 thing about the time of its withering, 
 but notes the time when the disciples 
 first discovered it. 
 
 21. Peter calling to remem- 
 brance. This is one of the special re- 
 ferences to Peter in this Gospel which 
 confirms the common opinion that 
 Mark wrote it under his direction. 
 Master; or Habbi, the very word Pe- 
 ter used, a title of great resjiect given 
 to a teacher, equivalent to Mastei', or 
 My Master. Behold. An exclama- 
 tion of surprise, culling attention to 
 something strange and unexpected. 
 The fig tree which thou cursedst. 
 This is the only jilace where Jesus is 
 spoken of as cursing tlie fig-tree, or in- 
 deed any object. He cursed the tree, 
 only in the sense of devoting it to 
 death, which he had a perfect right to 
 do as Lord of both animate and inani- 
 
 mate creation. He expressed the will 
 of God concerning it. As there was no 
 sin in him, we must separate all that is 
 vindictive or sinful from the human 
 conception of cursing. See ver. 14. 
 Matthew gives the exclamation of the 
 disciples, expressing wonder at the sud- 
 den withering, but passes over this ob- 
 servation of Peter. 
 
 22. Jesus answers in a way best suited 
 to benefit his disciples. Have faith in 
 God. A strong expression. Hold a 
 steadfast trust and confidence in God. 
 Here do we get one of the designs of 
 this miracle, and the immediate de- 
 sign so far as his disciples were con- 
 cerned. He would strengthen their 
 faith and prepare them for the trials 
 before them. 
 
 23. Jesus proceeds to teach them that 
 through faith they might perform even 
 greater miracles. This mountain. 
 Probably the Mount of Olives, over 
 which they were passing. It is implied 
 that Jesus could have removed this 
 mountain as well as have dried up 
 the fig-tree. Compare Zech. 14 : 4. 
 Be thou removed, or takeit up. The 
 sea. A general expression, the Dead 
 Sea, the Sea of Galilee, or the Mediter- 
 ranean Sea, being several miles distant. 
 The kind of faith Jesus describes : 
 First, .the negative side, shall not 
 doubt in his heart, without hesita- 
 tion or wavering. Second, the positive 
 side, shall believe ... shall 
 come to pass. More exactly, s?taU 
 helk've that what he says comes to pass ; 
 shall so believe that the answer is a 
 present reality, indeed granted, and as 
 certain as if already accomplished. The 
 result, he shall, etc. According to 
 the highest critical authorities, he shall 
 ha7<e it, Acts 3 : 6 ; 9 : 34. 
 
 The exercise of faith in miracles, as 
 well as in prayer, must be in accord- 
 ance with the will of God. Indeed, true 
 faith is so far in harmony with that will 
 
A.D. 30. 
 
 MARK XL 
 
 21T 
 
 24 shall have whatsoever he saith. Therefore I say unto 
 you, ■= What things soever ye desire, when ye pray, 
 believe that ye reeeive thrm., and ye shall have 
 them. 
 
 25 And when ye stand praying, ''forgive, if ye liave ■'Epii. 4. 32; Coi. 
 aught against anv: that vour Fatiier also whicli is ,»v.^^;o ..r t 
 
 o/. • 1 e' ■ 4. T> ,..T • Mt. 18. 35; Jam 
 
 26 in heaven may forgive you your trespasses «..^ •>* ~ -~ 
 
 Mt. 7. 7; Lk. 11. 
 9; John 14. 13; 
 15. 7 ; 1«. 24 ; 
 Jam. 1. 5, 6. 
 
 But ' if 2. 13. 
 
 that it really asks nothing contrary to 
 it. Tlie mountain may fiymbolize any 
 great and ai)p;irently insurm()Utital)le 
 aiflieulty. Faith is also attended with 
 works, James 2:18. And by works tlie 
 man of faith often in a measure an- 
 swers his own prayers. He meets these 
 mountains of dillietilties with an earii- 
 €8t, active faith, and they disappear be- 
 fore him while lie labors on. See on 
 Ch. 9 : 2!» ; Matt. 17 : 20. 
 
 24. Therefore, For this reason, that 
 faith is e.ssential in obtaining divine 
 help, and to encourage you, laaij to yon. 
 Whatsoever things ye desire^ auk, 
 when ye pray. True prayer is in- 
 spired by God, and henee will be ac- 
 cording to his will (1 John 5 : 14), and iu 
 the name of Christ (John 14 : 18), and 
 will be answered either in kind or in 
 equivalent, 2 Cor. 12 : 8, 9. The promise 
 here given is not to the presumptuous, 
 the arrogant and self-conlident, but to 
 those who e.xercise simple and child- 
 like faith in their Heavenly Father, with 
 entire submission to his all-wise and in- 
 finitely benevolent will. Matt. 18 : 4. 
 Believe that ye receive them. Ac- 
 cording to the best critical authorities, 
 Believe that ye received them, that yoiu' 
 request was granted while in the very 
 act of prayer. In the preceding verse 
 the answer of prayer is vividly regard- 
 ed as a present fad ; in this, as a pa>t 
 fact attending the prayer itself. 'Ihus 
 Daniel prayed for tiie restoration of 
 Jerusalem ; and Gatiricl informs him, 
 " At the beginning of tliy supplication 
 the commandment came forth," that is, 
 " the conunandment to restore anil 
 build Jerusalem," Dan. 9:3, 23, 25. 
 While in the act of prayer his request 
 was granted, and the blessing 8ouu,hl 
 was received, though many years were 
 required for its aecomi)lishment. So 
 the Christian parent interceding for the 
 soul of a wayward child, may have the 
 full assurance of faith that his prayer 
 is answered. The conflict between light 
 and darkness iu his child's heart may 
 still go Qu, but his owu heart rests iu oil 
 
 19 
 
 abiding faith. He believes that he has 
 received the blessing in answer to pray- 
 er, and he calmly waits the issue in 
 God's own time, which to him is as 
 certain as if already accomplished. 
 
 The promise of this verse is not li- 
 mited to miracles in connection with 
 prayer and faith. It relates to o/Z //((«//.« 
 whatever ye axle, when ye pray (Bible 
 Union Version). This faith in, God 
 which Jesus was enforcing upon his 
 disciples, was something that they 
 needt'd at all times and under all eir- 
 cumstiuices. The}' especially needed 
 it under the great trials of that week of 
 conflict, suffering and darkness. 
 
 2.5. Jesus adds another condition of 
 elfectual prayer, perliaps to guard them 
 from making a wrong use of the wither- 
 ing of the tig-tree. They wei e not to 
 harbor a spirit of imprecation against 
 those that opposed them (Luke 9 : 54), 
 but a spirit of forgiveness. Mark alone 
 records the command in this place. 
 -Matthew records an earlier uttemnce 
 of it, and Luke an earlier intimation of 
 it, Matt. () : 14 ; Luke G : 37. 
 
 Stand prayinf^. A common pos- 
 ture in prayer, Luke 18 : 11, 13. For- 
 give, if ye have aught, any ill-will, 
 or any cause of complaint, ju.->t or un- 
 just. That your Father also . . . 
 may forgive. That is, exercise the 
 spirit of forgiveness as an essential 
 condition, in order that God may for- 
 give you. It is no arl)itrarj- condition, 
 but so inseparable from right feeling 
 that (tod conducts himself toward us 
 according to the sjjirit we cherish, Ps. 
 18 : 25, 26. Judgment without mercy 
 is for him who shows no mercy. 
 Trespasses. The flgure of a lap.se, 
 fall or J'ahe step. Sin, in one sense,, is 
 a fall from the straight line of moral 
 rectitude. 
 
 26. Some of the oldest manuscripts 
 omit this verse ; others retain it. Its 
 position here is natural and possible. 
 But if ye do not forgive. The 
 preceding verse states the positive 
 side, this the negative. If we will not 
 
218 
 
 MARK XI. 
 
 A.B. 30. 
 
 ye do not forgive, neither will your Father which is 
 in heaven forgive your trespasses. 
 
 The mithority of Jesus questioned; his qiiestion in reply ^ 
 respecting the authmity of John the Baptist. 
 
 37 AND they come again to Jerusalem. ■» And as he 
 was walking in the temple, there come to him the 
 
 28 chief priests, and the scribes, and the elders, and 
 say unto him, By what authority doest thou these 
 things ? and who gave thee this authority to do 
 these things ? 
 
 29 And Jesus answered and said unto them, I will 
 also ask of you one question, and answer me, and I 
 will tell you by what authority I do these things. 
 
 •■ Mt. 21. 23 ; Lk. 
 20. 1; Ex. 2. 14; 
 
 Ac. 4. 7; 7. 27; 
 Piov. 26. 4, 5; 
 Col. 4. G. 
 
 exercise mercy toward our fellow-men, 
 whose offenses against us are com- 
 paratively trifling, how can Ave expect 
 forgiveness from God, against whom 
 we are so great sinners ? Matt. 18 : 23- 
 35. Tlie spirit of forgiveness is essen- 
 tial to acceptable prayer, and an evi- 
 dence of forgiven sin. 
 27-33. The authority of Jesus 
 
 QUESTIONED BY THE SaNHEDRIM. Matt. 
 
 21 : 23-37 ; Luke 20 : 1-8. The three 
 accounts are very similar. Mark is tlie 
 most vivid ; Luke begins indefinitely ; 
 Matthew adds the parable of the Two 
 Sons. 
 
 27. Come again into Jerusalem. 
 Tuesday morning, ver. 20. Luke says : 
 " On one of those days, as he taught 
 the people in the temple and preached 
 the gospel." As he Avas walking 
 in the temple ; in the courts of the 
 sacred inclosure. At home in his Fa- 
 ther's house, as the Messiah and the 
 Lord of the temple. The chief 
 priests and the scribes and the 
 elders. Members of the three classes 
 composing the Sanhedrim, the highest 
 ecclesiastical council of the Jews. In 
 reference to these classes, see on ch. 
 1 : 22 ; 7:3; 8 : 31. They were evi- 
 dently the leading members of the 
 Sanhedrim, though it does not appear 
 that they came as an oflacial and formal 
 deputation, similar to that which had 
 been sent to John the Baptist, John 
 1 : 19-28. 
 
 28. By what authority. Not only 
 hy what, but also hij wltat kind of au- 
 thority, divine or human, Messianic or 
 prophetic. These things. Cleansing 
 the temple, performing miracles and 
 
 teaching. Who gave thee ? Who, 
 with authority, gave thee this autho- 
 rity ? The Sanhedrim authorized teach- 
 ers in the temple and tried false pro- 
 phets, but Jesus had not been autho- 
 rized by them. Hence their two ques- 
 tions, implying tliat liis authority was 
 not of God. The Mosaic law had 
 given directions for the discovery, re- 
 jection and death of false prophets 
 (Deut. 13 : 1-5; 18 : 20-22); these 
 questions in themselves were thereforu 
 entirely proper for any Jews, and espe- 
 cially "for the members of the Sanhe- 
 drim to ask. John had asked a some- 
 what similar question. Matt. 11 : 3. 
 But they now ask with wrong motives, 
 wishing to entrap him and And occa- 
 sion to destroy him (Luke 19 : 47), and 
 to draw forth some such declaration 
 as that he was the Son of God, and 
 charge him with blasphemy, ch. 14 : 
 61-64. The questions were also really 
 needless ; for the works and doctrines 
 of Jesus were evidences that he was 
 the Messiah, and that he came from 
 God, John 3:2; 10 : ai, 25, 37, 38 ; 
 12 : .37. Jesus, therefore, was not 
 called upon under such circumstances 
 to answer their questions. We have 
 here the lirst direct assault of the 
 authorities of the temple and of the 
 great Jewish council upon Jesus. 
 
 29. Jesus docs not evade them, but 
 he brings them to tlie consideration of 
 a fundamental fact in this discussion, 
 the admission of which would lead to 
 an irresistible conclusion, John 5 : 33- 
 36 ; 10 : 41. He might have appealed 
 to the raising of Lazarus, and his other 
 miracles ; but since these Jewish rulers 
 
A.D. 30. 
 
 MARK XI. 
 
 219 
 
 .30 The baptism of John, was it from heaven, or of 
 
 31 men ? answer me. And they reasoned witli tliem- 
 
 selves, saying, If we shall say, From heaven ; he 
 
 33 will say. Why then did ye not believe him ? But 
 
 if we shall say, Of men ; they feared the people : for 
 
 'all men counted John, that he was a prophet in- ' ch. 1.5; 6. 20; 
 
 33 deed. And they answered and said unto Jesus, We 
 
 cannot tell. And Jesus answering saith unto them, 
 
 Neither do I tell you by what authority I do these 
 
 things. 
 
 Mt, 3. 5 ; 14. 5. 
 
 came with wicked de^iijns, ami were 
 not even deserviiif^-au answer, lie adopts 
 a different mode of reply, one wliicli 
 both answers and confoinuls tliein. 
 Tlie reference to John, whom Jesus had 
 declared to be his forerunner (tlie Elijali 
 lliat was to come, .Matt. 11 : 1-t), and 
 by wliom he liad been baptized, was 
 indeed a suggestive answer that lie was 
 from God, the Messiah, since John had 
 declared him so to be, John 1 : %, 29, 
 33-34. Jesus could appeal to these de- 
 clarations. At the same time he defeats 
 their designs, and extorts from them 
 an unwilling and hypocritical confes- 
 sion that they are unable and incompe- 
 tent to judge. 
 
 30. The baptism of John. The 
 whole ministration of John, of which 
 baptism formed a very ijroniinent part. 
 From heaven, or of (from) men. 
 Did John act by the authority of (iod, 
 or by his own V Was he a true prophet 
 or a false one V This was a funduuuMital 
 question, really involving the question 
 they asked. If they acknowledged John 
 as a prophet, they must also acknow- 
 ledge Jesus. Mark alone gives the de- 
 mand or challenge, Answer me, giv- 
 ing greater life to the narrative. 
 
 31. They reasoned with (rather 
 among) themselves. They saw that 
 the question was a legitimate one, but 
 it troubled them. They consulted and 
 deliberated as to what answer they 
 should give, and what might be the 
 effect of the diflerent replies sus^irested. 
 Why then did ye not believe him ! 
 Why did you not become his followers, 
 and believe when he testified of me as 
 tlie Messiah. To acknowledge that 
 John was a true prophet would be to 
 condemn themselves for rejecting both 
 John and Jesus. 
 
 32. But if we say, Of men. Ra- 
 ther, according to oldest and best ma- 
 nuscripts, But shall we say from men? 
 
 The interrogative form makes it 
 the more emphatic. Mark abruptly 
 gives their language in his own words, 
 they feared the people. They 
 would have preferred to have said, 
 From men ; but they feared to brave 
 popular opinion, andi)erhapsa popular 
 tumult. "All the peojile will stone 
 us," Luke 20 : 6. This was the grand 
 motive of their silence. Accounted ; 
 esteemed, regarded. A prophet in- 
 deed. Really a prophet. 
 
 33. Against all the evidence they had 
 seen of John's prophetic otlice, and 
 doubtless against their own convictions, 
 they answer, We cannot tell, literal- 
 ly, We do not knmr. This answer was 
 falsehood, and hypocritical was their 
 confession of ignorance. Neither do 
 I tell you. One of our Savior's 
 brief answers replete with meaning. If 
 you are unable or unwilling to judge 
 of John and liis teaching, you are 
 equally so in regard to me. If you dare 
 not deny his divine commission, you 
 should acknowledge mine. Your real 
 unwillingness to acknowledge, accord- 
 ing to the convictions of your own 
 consciences, that John was a true pro- 
 phet, merits from me a corresponding 
 unwillingness to give you any more 
 evidence in regard to myself than that 
 you already have. 
 
 Matthew (21 : 28-32) adds the parable 
 of the Two Sons, in the application of 
 wliich Jesus administers a severe rebuke 
 to these Jewish rulers for their treat- 
 ment of John and his preachiug. 
 
 Remarks. 
 
 1. Jesus is omniscient. All events, 
 persons and things are within the circle 
 of his knowledge, vers. 1, 2 ; John 2 : 
 24, 25 ; 16 : 30 ; 21 : 17. 
 
 2. Jesus has a right to all things, and 
 
230 
 
 MARK XI. 
 
 A.D. 30. 
 
 can use them as he pleases, ver. 2 ; Col. 
 1 : 16, 17 ; Ps. 50 : 10-12. 
 
 3. Whatever Jesus requires, whether 
 it be in word, in labor, or in property, 
 let it be promptly and cheei-fully given, 
 vers. 3-6 ; Isa. 1 : 19 ; Acts 4 : 19, 20, 32. 
 
 4. Persons, animals and things are re- 
 ceived, employed and required in 
 Christ's service, ver. 3 ; Num. 22 : 28- 
 33 ; 1 Cor. 1 : 26-29. 
 
 5. Poverty is no sin in itself, and of 
 it none need be a&hamed, vers. 2, 3 ; 
 Matt. 8 : 20 ; Acts 3 : 6. 
 
 6. We should do our part in honoring 
 Jesus, our Prophet and King, thankful 
 to engage iu any service, however hum- 
 ble, vers. 4-10 ; Isa. 52 : 7 ; Zeph. 3 : 
 14-17 ; Hos. 4 : 6. 
 
 7. Jesus had often sought retirement 
 (Matt. 12 : 15-21) ; but now for wise 
 purposes he makes his coining to Jeru- 
 salem most public. It was meet that 
 his sufferings and death should be be- 
 fore angels and men, vers. 7-11 : John 
 3 : 14 ; Acts 2 : 22-24 ; 10 : 39. 
 
 8. Jesus was meek and lowly even in 
 his triumphal entrance into Jerusalem. 
 How unbecoming, then, are pride, ava- 
 rice and ambition iu his followers un- 
 der anv circumstances ! Ver.7 ; Phil. 2 : 
 3-5 ; Eph. 4:1,2; James 3 : 13-18. 
 
 9. The true glory of Chiist's king- 
 dom is not in outward display, but in 
 righteousness and salvation, vers. 7-10; 
 Heb. 1 : 8, 9; 5 : 9; Rev. 7 : 9-14. 
 
 10. " The coming of Christ to establish 
 his kingdom among men is the most 
 joyful event in the world's history. It 
 repeats itself in all the triumphs of truth 
 over error, of right over wrong ; in the 
 spread of Christianity through the 
 earth ; in revivals of religion ; in what- 
 ever manifests the divine power of the 
 gospel." — Rev. I. P. W'akken. Ver. 
 10 ; Acts 4 : 31-33 ; Rom. 1 : 16 ; Heb. 
 1:6-9. 
 
 1 11. Whenever we visit the city or 
 town we should seek the house of God 
 rather than the place of amusement, 
 ver. 11 ; Ps. 65 : 4; 84 : 1, 2; 122 : 1. 
 
 12. Jesus knows what are the crav- 
 ings of appetite. " He was hungry," 
 ver. 12 ; John 4 : 6, 7 ; Heb. 4 : 15. 
 
 13. It is not enough that we have an 
 outward profession and an appearance 
 of f ruitfulness ; we must bear fruit, if 
 we would meet our Lord's approval, 
 vers. 13, 14 ; Gen. 3 : 7, 11 ; Matt. 7 : 
 20-23. 
 
 14. They who fail to bring forth fruit 
 to Christ shall forever be given over to 
 
 barrenness and death, ver. 14 ; Matt. 
 23 : 2.5-28 ; 1 Cor. 16 : 22. 
 
 15. The followers of Christ should 
 exercise great zeal in removing every 
 thing erroneous and injurious from his 
 house and worship. They should do it 
 wisely, in the name of Christ, and ac- 
 cording to his word, vers. 15, 16 ; 1 
 Tim. 3 : 15 ; Rev. 2 : 20. 
 
 16. " To carry the world into the 
 worship of God. and serve self under 
 the pretence of serving him, is a hypo- 
 crisy which he will not fail to detect 
 and to punish." — Rev. I. P. Warken. 
 Vers. 15, 16 ; Mai. 3 : 1, 2; 1 Cor. 3 : 16, 
 17 ; 2 Thess. 2 : 8. 
 
 17. God's house is emphatically a 
 house of prayer, and anything incon- 
 sistent with piayer is unbecoming it, or 
 his people, ver. 17; Jer. 7:8-11; 1 
 Cor. 3 : 16, 17. 
 
 18. Formal and hypocritical churches 
 are dens of robbers. They take from 
 the people the blessings of the gospel, 
 and leave them to perish, ver. 17 ; Isa. 
 1 : 21-23 ; Matt. 23 : 15, 25. 
 
 19. Faithfulness in duty will arouse 
 opposition, ver. 18 ; Acts 28 : 17 ; 3 
 Tim. 3: 12; 4 : 16. 
 
 20. "Even the vegetable creation is 
 dependent on Christ. There is not a 
 plant or flower in the garden, not a tree 
 by the wayside, in the orchard, the field 
 or the forest, but will wither away if 
 not supported by him." — Family 
 Bible, Am. Tract Society, N. Y. Ver. 
 20; John 1:1; Col. 1 : 17. 
 
 21. Jesus is the Lion as well as the 
 Lamb. In him are exhibited both the 
 severity and goodness of God, ver. 21; 
 Rom. 11 : 22 ; Rev. 5:5; 17 : 14. 
 
 22. Faith and true prayer go toge- 
 ther ; and so do prayer and submission 
 to God's will, vers. 23, 24; ch. 14:36; 
 Heb. 11 : 16 ; James 1 : 6. 
 
 23. The miracles of Christ should 
 strengthen our faith and encourage our 
 prayers, since he is our Intercessor, and 
 through him we can do all things, vers. 
 22, 23 ; John 14 : 12-14 ; Phil. 4 : 13 ; 
 Heb. 7 : 25. 
 
 24. The answer to the prayer of faith 
 is certain and immediate, although not 
 always manifest at once, ver. 24; Isa. 
 65: 24. 
 
 25. Faith and the spirit of forgive- 
 ness are two conditions of acceptable 
 prayer, vers. 24, 25 ; Matt. 6 : 12-15 ; 
 17 : 20. 
 
 26. The servants of Christ must ex- 
 pect opposition, and that their autho- 
 
A.D. 30. 
 
 MARK Xn. 
 
 221 
 
 ParaUe of the vineyard let out to toicked husbandmen. 
 
 XII. And J he began to speak unto them by paraljles. i Mt. 21. 33; Lk. 
 
 A certain man ''planted a vineyard, and set an hedge /^- \ „, „ 
 
 , , .. , ,'. , 7 ' V ii ■ e J. J 'Jer. 2. 21; Rom. 
 
 about it, and digged a place for the winefat, and 3. 1. 2; 9. 4, 5; 
 
 built a tower, and let it out to husbandmen, and ii- 1''^> 24. 
 
 rity will be questioned bj' tlie enemies 
 of truth, ver. 27 ; Jolin 15 : 20, 21. 
 
 27. Persons of high ecclesiastical of- 
 fice and authority may be spiritually 
 blinded, vers. 37, 28 ; Matt. 23 : 24 ; 
 Rev. 3 : 17, 18. 
 
 28. Religious teachers should be call- 
 ed of God and appointed to their work, 
 vers. 28, 29 ; Acts 13 : 2, 3 ; Heb. 5 : 4. 
 
 29. The envious and unbelievinii- will 
 throw discredit on those who work for 
 God, vers. 28, 29 ; Ex. 2 : 14 ; Acts 6 : 
 10-12 ; 17 : 5. 
 
 30. Analogical arguments and inter- 
 rogative answers to the cavils of skeptics 
 are often the most eflfectual, vers. 
 29,30. 
 
 31. Formalists and wicked opposers 
 of Christ will feign ignorance, and will 
 lie, rather than injure their popularity, 
 or confess the truth which they dislike, 
 vers. 31-33 ; Acts 4 : 1.5-18; 6 : 10-14. 
 
 32. An honest spirit in religious mat- 
 ters will overcome obstacles, and soon- 
 er or later come out on the side of 
 truth, vers. 31, 32 ; John 7 : 17 ; 8 : 31, 
 32, 43. 
 
 33. They who do not honestly seek 
 after truth must expect to be left in 
 error, ver. 33 ; Isa. 29 : 15, IG, Matt. 
 13 : 12 ; 2 Thess. 2 : 11, 12. 
 
 CHAPTER XII. 
 
 In this chapter, Mark continues the 
 account of the conflict on Tuesday of 
 the Passion Week between Jesus 
 and the ecclesiastical leaders of the 
 Jews. Having foiled tliem in their 
 demand for his authority and creden- 
 tials, Jesus shows their guilt and tcrrilile 
 doom by the parable of the Vineyard 
 let out to Wicked Husbandmen. Gladly 
 would they have laid hands on him, 
 but they were restrained from fear of 
 the people. They, therefore, resort to 
 artifice, hojVing to entrap him and 
 in some way render liim obnoxious 
 cither to the "Romans or to the people. 
 First, certain Pharisees and Herodians 
 are sent to inquire concerning paying 
 
 tribute to Caesar ; but his answer excites 
 admiration and astonishment. Next, 
 Sadducees come and ask a perplexing 
 question regarding the resurrection ; 
 but tliey are jjut to :~ilence. Then a scribe 
 asks regarding the tirst command- 
 ment, but Jesus answers so discreetly 
 that none of his opposers had heart to 
 interrogate him further. Jesus then 
 puts a question concerning tlie Messiah, 
 whicli is unanswered ; and follows it 
 by warning the people against tlieir 
 covetous and hypocritical teachers. 
 Thus ends Mark's account of Tuesday's 
 conflict. The evangelist closes the 
 chapter by adding the incident of the 
 Widow's Mite. 
 
 1-12. The parable of the Wicked 
 HtSB.\NDMEN. Matt. 21 : 33--46 ; Luke 
 20 : 9-19. The fearful guilt of the Jew- 
 ish people in persecuting the prophets 
 and murdering the Mes>iali, and their 
 terrible doom. MarJi is fresh and 
 \\\iA, somewhat the fullest in the 
 parable itself; but Matthew excels in 
 giving the application, in which Mark 
 is the briefest of all. 
 
 1. He began, etc. It is here implied 
 that Jesus .spoke other parables at this 
 time, although this alone is recorded 
 bj' Mark. Matthew gives three : the 
 Two Sons, tliis parable and the Mar- 
 riage of the King's Son, Matt. 21 : 28 
 — 22 : 14. All of these were spe- 
 cially applicable to the Jewish leaders 
 in their rejection of the Messiah. But 
 this is the central one, and deals most 
 pointedly with tlie murderous reject- 
 ers of Jesus. Hence Mark appro- 
 priately selected this. Unto them. 
 The chief priest, scribes and elders, ch. 
 11 : 27. So, also, Matthew, "the chief 
 priest and elders of the people," 21 : 23. 
 But Luke (20 : 9) says "the people." 
 The evangelists write according to their 
 different stand-points. All these classes 
 were among liis auditors. It was spe- 
 cially intended for the scribes, chief 
 ])riests and eldei-s ; but he intended that 
 the people sliould also hear it, for it was 
 a matter of irreat concern to tliem. We 
 have here a Veauliful Ulustnition of 
 
222 
 
 MARK XII. 
 
 A.D. 30. 
 
 3 went into a far country. And at the season he sent 
 to the husbandmen a servant, that he might receive 
 from the husbandmen of the fruit of the vineyard. 
 
 3 And they caught him^ and beat him, and sent Mm 
 
 diversity and liarmony in the independ- 
 ent accounts of the evangelists. By 
 parables. In parables. See on ch. 
 4 : 2. 
 
 A certain man. Simply, A man. 
 A vineyard. A simile often used in 
 Scripture, Ps. 80 : 8-16 ; Isa. 27 : 2-7. 
 See especially Isa. .5 : 1-7, which bears 
 a close resemblance to this parable. 
 The Jewish leaders were familiar with 
 these passai^es, and were thus some- 
 what prepared to undei-stand the para- 
 ble, ver. 13. The Jews planted their 
 vineyards most commonly on the sides 
 of hills and mountains, Exod. 15 : 17 ; 
 3 Cliron. 26 : 10 ; Jer. 31 : .5. See a 
 hedge about it. Set a fence about 
 it, jirobably a thick row of thoi-n- 
 bushes, the best protection against 
 man and beast. Sometimes a vineyard 
 was surrounded with both a hedge and 
 a wall, Isa. 5 : 5. 
 
 Digged . . . the wine-fat. Sim- 
 ply, Dug the tviiie-vat, the lower recep- 
 tacle. A wine-press consisted of this 
 lower vat for receiving the juice, and 
 an upper vat for treading the grapes. 
 Dr. HacUett {IllmtratioHa of ScHptniv, 
 p. 165) thus describes the wine-press as 
 ordinarily used at the present day : "A 
 hollow place, usually a rock, is scooped 
 out, considerably deeper at one end 
 than the other. Tlie grapes are put into 
 this trough, and two or more persons, 
 with naked feet and legs, descend into 
 it, where they jump up and down, 
 crushing the fruit as they trample on 
 it, while to enliven their labor they 
 often sing at tlie same time. The juice 
 flows into the lower part of the exca- 
 vation. . . . The place for tread- 
 ing out the grapes is sometimes dug in 
 the ground, lined, probably, with a 
 coating of stone or brick. The expres- 
 sion in Matt. 31 : 33, a7id he digfied a 
 u'uie-press in his vineyard, may allude 
 to such an excavation. . . . Dr. 
 Kobinson describes a wine-press which 
 he saw at Hebleh, near the site of Auti- 
 patris (Acts 33 : 31), which was hewn 
 out of a rock and divided into two 
 p;irts. The upper and moi'e shallow 
 part was the place where the grapes 
 were put, the lower and deeper one 
 
 was the place for receiving the liquor 
 pressed out of them. It was the work, 
 no doubt, of the ancient Hebrews or 
 Philistines." 
 
 A tower. A watch-tower from 
 which the whole vineyard and its sur- 
 roundings might be seen. In it a watch- 
 nian kept guard against thieves, espe- 
 cially during the season of ripe grapes. 
 Watch-towers are still common in Pa- 
 lestine, built of stone, circular in shape, 
 though sometimes square, and general- 
 ly fifteen or twenty feet high, yet oc- 
 casionally rising to forty or fifty feet. 
 " Those which 1 examined had a small 
 door near the ground, and a level space 
 on the top, where a man could sit and 
 command a view of the plantation." 
 — Dr. Hackett, Soip. Illm., p. 173. 
 Compare Luke 14 : 28. Let it out to 
 husbandmen. Tillers of the ground, 
 who in this instance tin-ned their atten- 
 tion to keeping a vineyard. From Sol. 
 Song 8 : 11 and Isa. 7 : 23 we may in- 
 fer that a most valuable vineyard of a 
 thousand vines yielded a rent of a 
 thousand shekels of silver, or about 
 five hundred dollars. In this instance 
 the husbandmen were to give a portion 
 ,of the fruits as the rent, ver. 2; Luke 
 20 : 10. Vineyards were very produc- 
 tive, but required great labor and care 
 in digging, planting, pro])ping, prun- 
 ing, gathering grapes, and making 
 wine. Went into a far country. 
 Rather ivent abroad. Nothing is said 
 whether it was far or near. Luke adds, 
 "for a long time." 
 
 2. At the season. The time of 
 vintage. Tlie general vintage was in 
 September. The "first ripe grapes" 
 were gathered somewhat earlier. Num. 
 13 : 20. Of the fruit ; that portion 
 of the product which belonged to him 
 as rent. The vineyard was let out on 
 shares. 
 
 3. All the three evangelists show iu 
 their accounts of this parable that the 
 husbandmen treated the servants worse 
 and worse. The ground thought is the 
 same in all ; but Mark is the most par- 
 ticular in describing the gradation of 
 their crimes. Instead of cheerfully and 
 honestly giving the servant the portioq 
 
A.t). 30. 
 
 MARK XII. 
 
 926 
 
 4 away empty. And again lie sent unto them ' an- 
 other servant ; and at him they cast stones, and 
 wounded /i/w in the lu'ad, and sent him away shame- 
 
 5 fully handled. And again he sent another; and 
 liim they killed, and many others ; beating some, 
 
 6 and killing some. Having yet therefore one son, 
 his wellbeloved, he sent him also ■" last unto them, 
 
 7 saying, They will reverence my son. But those luis- 
 bandmen said among themselves, This is the heir; 
 come, let us kill him, and the inheritance shall be 
 
 8 ours. And they took liim, and killed him, and cast 
 
 9 him out of the vineyard. What shall therefore the 
 lord of the vineyard do ? he will come and destroy 
 the husbandmen, and will give the vineyard unto 
 
 2 Chr. 36. 15. 
 
 " neb. 1. 1 ; Pb. 2. 
 2, 7 ; 22. li, 16. 
 
 of fruit which was due tlie owner, they 
 caught him (ratlicr took him) and 
 beat him t-evcrely with rods or with 
 their fists, and sent him awaj' empty. 
 
 4. The husbandmen treated the se- 
 cond servant worse than tlie first : At 
 him they cast stones, a eonimon 
 way of i)utting to deatli amonm the 
 Jews (Dcut. 21 : 21 ; Josh. 7 : 25 ; Acts 
 7 : 58), but in tliis case not resultinj;: in 
 death, as the immediate connection 
 shows. It was a contemptuous act of 
 violence, resultinj; in a severe wound, 
 wounded him in the head, almost 
 fatally. Shamefully handled, treat- 
 ed witli di.sl)onor, outraged, sluunefully 
 treated. According to some most an- 
 cient manuscripts, this vei-se siiould 
 read, "And again he sent unto tlieni 
 anotlier servant; and they wouiuled 
 him in tlie head and treated him slianie- 
 fully." Mark's manner and tlie forni 
 of tlic discourse at tliis f)oiiit favoi' 
 tlie fuller expression. The beating and 
 sending away empty of tlie preceding 
 verse are in tliis naturally followeil by 
 the wounding in the head with stones 
 and sending oway shamefully treated. 
 
 5. The climax of ill-treatment attains 
 its height in this verse. The thiid ser- 
 vant is killed. And many others. 
 Briefly expressed, meaning, And in 
 lil^e manner they maltreated many 
 other servant*. Thus the three ser- 
 vants just specified were only selec- 
 tions from many exami)les. 
 
 6. The owner perseveres with won- 
 derful patience in his peaceful endea- 
 vors to obtain from these lawless lius- 
 bandmen his due. Having exhausted 
 every resource, having sent every ser- 
 vant that could have any influence, he 
 
 now sends his beloved son. Mark alone 
 records that it was his one sou, his 
 one beloved sou. They will reve- 
 rence, etc. They will so respect and 
 revere my son as to heed wliat he says, 
 and pav the rent. 
 
 7. The heir. The one to whom 
 tlie viiievaid would at length belong. 
 Come, "let us kill him. Compare 
 the similar language of the sons of 
 Jacob coneerning their brother Joseph, 
 Gen. ;;7 : 20. The inheritance shall 
 be ours. Thus, in oiiposition to the 
 great elenieuey and wonderful iiaticnce 
 of the ownerj tliese wicked men con- 
 sulted among themselves and plotted 
 agaiiif-t him. AVheii the only son and 
 heir was destroyed, they thought to 
 hold tiie vineyard as tlieir own. The 
 jiarable presents an extreme case. But 
 it is not necessary to regard it unlife- 
 like or fictitious. Doubtless his hearers 
 could recall similar agreements vio- 
 lently broken. In the unsettled state 
 of the country, we Ciin conceive that an 
 atrocious case, as the one here pre- 
 sented, could have happened. 
 
 8. They put their fiendish jdans into 
 execution. Killed him and cast 
 him out of the vineyard, which 
 !-cems to mean both killing and con- 
 temptuous treatment of his dead body. 
 But lioth Matthew (21 : o9) and Luke 
 (20 : 1.5) put the casting out before the 
 killing. Compare 1 Kings 21 : 13. It 
 would seem, therefore, that no great 
 stress is to be j)Ut on the order of the 
 words, other than that the heartless 
 and inhuman cruelty of tlie murder is 
 thus exhibited. 
 
 9. What shall therefore, etc. 
 Kather, W/iat (vUl tlta-ejhre the lord of the 
 
2H 
 
 MARK XII. 
 
 A.D. 30. 
 
 vineyard do? Not merely what woidd 
 he do, nor what ca7i he do, but, such 
 beinfj; the terrible state of things, what 
 ivill he do? There seems to be some 
 transition, or at least a reference, from 
 the parable to the things signified 
 among the Jewish peoi>le. He will 
 come and destroy the husband- 
 men, etc. Isa. 5 : 4, 5. According 
 to Matthew (21 : 41) the Jewish rulers 
 give this answer, and thus puss sen- 
 tence upon themselves. But here and 
 In Luke (20 : 16) Jesus seems to answer 
 the question liimself. It is not impos- 
 sible, however, to regard the answer 
 even liere, as given by some one of the 
 cliief priests, eklers or scribes. But it 
 is better to suppose that Jesus repeated 
 tlie answer, to give it emphasis and his 
 approval. And as he repeated it, the 
 people seemed to have caught tlie 
 meaning of the parable, for, according 
 to Luke (20 : 16), they exclaimed, God 
 forbid! or ratlier. May it not be! Far 
 be it ! Let it never happen ! 
 
 The parable being completed, it is 
 best at this point to consider its nican- 
 ing. Its grand design was to shadow 
 forth the rejection of tlie Jewish peo- 
 ple on account of their rejection of 
 the prophets, and especially of the 
 Messiah. Verses 1-7 referred to the 
 past; verse 8 and onward was pro- 
 phetic. The center of comparison is 
 found in the ungrateful and cruel treat- 
 ment of the servants and son on the 
 one hand ; and the righteous judgment 
 upon the husbandmen, on the other. 
 The man or lord of the vineyard repre- 
 sents God the Father ; the hu.ibandmen, 
 the Jewish people, as is evident from 
 Matt. 21 : 43, " The kingdom of God 
 shall be taken from you, and given to 
 a nation bringing forth the fruits in 
 their seasons." The chief priests and 
 Pharisees, being both the civil and re- 
 ligious leaders, representatives and 
 rulers of the people, could very truly 
 regard the parable as against them, 
 ch. 13 : 12. The vineyard cannot here 
 represent, as in Isa. 5 : 1, the Jewish 
 people, for they are already represented 
 by the husbandmen ; but rather, the 
 religious blessings and privileges in- 
 trusted to them as a people ; the true 
 religion as revealed in the word of God, 
 Rom. 9 : 4, 5. 
 
 Tlie minute details in regard to the 
 vineyard need not be pressed closely. 
 The planting may be said to have oc- 
 curred under Moses and Joshua, Ps. 
 
 80 : 8. The hedge, "the middle wall of 
 partition" between Jews and Gentiles, 
 Epli. 2 : 14. It has been noted by com- 
 mentators that Palestine is geographi- 
 cally hedged around, east by the river 
 Jordan, south by the desert and moun- 
 tainous country of Idumsea, west by 
 the Mediterranean, and north by the 
 mountains of Lebanon. Compare Ps. 
 125 : 2 ; Zecli. 2 : 5. The ivine-2)ress may 
 reiu'csent the services, ordinances and 
 ceremonies in which the people could 
 engage for the glory of God and their 
 own spiritual advantage; the tower, the 
 office of the watchman, Isa. 62 : 6. The 
 letting it out to hnsbnndmcn ma}' refer to 
 the solemn covenants between God and 
 the people, as at the giving of the law, 
 Ex. 20 : 19 ; 24 : 7, 8. Tlie houseliolder 
 going to another country caw also be used 
 to represent the withholdment of such 
 open revelations as upon Sinai, and the 
 speaking face to face with Moses, Deut. 
 34 : 10-12. The fruit represents the 
 wise improvement of their gifts and 
 blessings, tlie bringing to God not only 
 the service of their lips, but also their 
 hearts (Isa. .5:4; 29 : 13) ; the tithes, 
 offerings, prayers, and labors, Mai. 3: 
 8-10; Rom. 7:4. 
 
 The servants sent by the householder 
 represent the prophets. A period of 
 about three hundred and eight years 
 intervened between the death of Moses 
 and the call of Samuel to be a prophet. 
 Though there were prophets during the 
 Judges, yet tlie more conspicuous pro- 
 phets began with Samuel, continuing 
 till Malachi, and ending with John the 
 Baptist, Matt. 11 : 13. The treatment 
 they received accords well with the lan- 
 guage of the parable. Thus, the chil- 
 dren of Israel preferred a king to Samuel 
 in his old age, 1 Sam. 8:6-8; 12: 12, 
 13. Elijah was persecuted by Ahab, 1 
 Kings 18 : 10-12. Isaiah, according to 
 Jewish tradition, was sawn asunder by 
 King Manasseh. Zechariah, the son of 
 Jehoiada, was stoned to death, 2 Chron. 
 24 : 20-22. Jeremiah was imprisoned 
 (Jer. 37 : 1.5), and, according to tradi- 
 tion, was stoned by the exiles in Egypt. 
 Compare also 1 Kings 22 : 26-28 ; 3 
 Chron. 36 : 16; Neh. 9: 26; Matt. 37: 
 37 ; Acts 7 : .52 ; Heb. 11 : 36-38. 
 
 The son represents Christ, who was 
 sent after a long series of revelations 
 and prophet*, Heb. 1 : 1, 3. He is the 
 only-begotten and well-beloved Son, 
 the Son of (iod in the highest sense, ch. 
 1 : 11 ; John 1 ; 14 ; Heb. 1 : 3-9. He 
 
A.D. 30. 
 
 MARK Xir. 
 
 235 
 
 10 others. And have ye not read this Scripture ; " ' The o Ps. 118. 22, 23. 
 stone which the builders rejected is become the 
 
 Is the "A«V of all thinj^s," Heb. 1 : 2. 
 Thus, in parabolic language, Jesus an- 
 swers the question of the chief priests 
 and ciders, in cli. 11 : 38. lie had done 
 "these things" by the authority of the 
 Son. The language, Tltey will reverence 
 my S071, presents the human side, as it 
 would seem to men, to intelligent crea- 
 tures who had no knowledge of the fu- 
 ture. It was their duty to reverence the 
 Son of God. It was reasonable to sup- 
 pose that they would have reverenced 
 their long-expected Messiah. God's 
 foreknowledge of their wicked conduct 
 did uot affect their freedom and their 
 duty. They acted without comi)ulsion. 
 The killin;/ ofi/ie son points to the cru- 
 cifixion, ch. 1.5: 24 ; Acts 3 : 13-15. And 
 as the son was cast out of tfte vineyard, 
 so Jesus " suffered witliout the gate," 
 Heb. 13 : 12, 13 ; Mark 15 : 20-23. Com- 
 pare 1 Kings 21 : 13 ; Acts 7 : 58. The 
 reason for killing the son, that the en- 
 heritancc may be ours, must not be press- 
 ed too closel}'. The ver}' nature of sin 
 is robbery ; the sinner rol)s God, and 
 ■would usurp his place and authority. 
 So the Jewish people, in rejecting 
 Christ, wanted their own way, and were 
 determined to have it. They were rob- 
 bers, murderers, and usurpers. John 
 11 : 47-53 throws light on their feelings 
 and motives a little time before uttering 
 this parable. Tlicy feared lest aU 
 should believe on him, and they would 
 lose their power and position ; they also 
 feared, or professed to fear, lest the 
 
 Seople should make him king, and the 
 'oma7is come and take away tlieir /;/«fe 
 and nation. 
 
 Thus far the parable represents the 
 patience and forbearance of God in 
 sending his servants, the propliets, and 
 last, his Son. What more could he have 
 done ? Isa. 5 : 4, 5. After receiving 
 such ungrateful and cruel treatment 
 from their hands, what was left but to 
 punish ? Isa. 5 : 5, 6. 
 
 The coming of the Lord of the vineyard, 
 and the d£st met io)i of these husbandmen, 
 represent the coming of God in judg- 
 ment upon the Jewish nation, in the 
 destruction of Jerusalem, when " tiieir 
 house was left unto them desolate" 
 (Luke 13 : 35), and they suffered "af- 
 fliction such as was not from tlie l)cgin- 
 ning of the creation," ch. 13 : 19. At 
 
 Jerusalem alone, it is said, 1,100,000 
 perished by the sword, famine and pes- 
 tilence. Besides, 97,000 were sold as 
 slaves, and vast multitudes perished in 
 other parts of Judea. Compare Matt. 
 23 : 34-36. The giving the vineyard unto 
 others represents the rejection of the 
 Jews and the calling of the Gentiles, 
 Rom. 9 : 30, 31 ; 11 : 9, 10. 
 
 10. Jesus further rivets the applica- 
 tion of the parable by quoting an an- 
 cient prophecy, and thereby intimating, 
 at the same time, that the son who had 
 been left dead would come to life again 
 and be the Head of the jteople of God. 
 Have ye not read this scripture ? 
 You surely have read it. The scripture 
 quoted is Ps. 118 : 22, and in the words 
 of the Septuagint version. The Jews 
 applied it to the Messiah ; from it (vers. 
 25, 20) the multitude had derived their 
 hosannas at the public entry of Jesus 
 into Jerusalem, ch. 11:9, 10. As the 
 multitude had applied this P.-alm to 
 Jesus, so Jesus now aj^plio it to him- 
 self as the Chri>t. The stone, in the 
 figurative language of prophecy, was 
 Christ. This is regarded as a typical 
 prophec}', some referring its typical ful- 
 fillment to David, who was disallowea 
 and rejected bySaiil and therulingmen 
 of the nation, and yet was chosen to be 
 king of Israel ; others refer it to Zcrub- 
 babel (Zech. 3 : 8, 9; 4:7); and others 
 still to Mordecai ; its sjjecial and com- 
 plete fulfillment was in Christ. Com- 
 pare on Matt. 1 : 22, 23. The builders 
 were the Jews, John 19 : 15. Rejected. 
 Disapproved, disallowed. They did not 
 allow the claims of Jesus. Head of 
 the corner. The head-stone, or cor- 
 ner-stone ; the stone that lies at the 
 foundation of the building, where the 
 two walls come togetlier, binding them 
 firmly, and giving the building its 
 strength and support. Thus Christ is 
 the support of the spiritual building, 
 the " holy temple in the Lord." Eph. 
 2:20-22; 1 Cor. 3:11. Though the 
 Jews rejected Jesus, yet God has made 
 him the head-stone of his spiritual tem- 
 ple (Acts 4 : 10, 11) ; uniting both Jews 
 and Gentiles in himself. Gal'. 3 : 28. He 
 is highly exalted as a Piince and Savior, 
 Acts 2 : 33-36 ; 5 : 29-31 ; Phil. 2 :9-ll. 
 Compare 1 Pet. 2 : 7, where the prophe- 
 cy is quoted with a similar ajijilicati'T;. 
 
22() 
 
 MARK XII. 
 
 A.D. 30. 
 
 1 1 head of the corner. This was the Lord's doing, and 
 it is marvellous in our eyes ' ? 
 
 12 "And they sought to lay hold on him, but feared 
 the people : for they knew that he had spoken the 
 parable against them : and they left him, and went 
 their way. 
 
 Concerning tlie payment of tribute to Cmsar. 
 
 13 pAND they send unto him certain of the Phari- 
 sees and of the Herodians, to catch him in /;/,v words. 
 
 14 And when they were come, they say unto him, 
 Master, we know that thou art true, and carest for 
 
 ' cli. 11. 18 ; Mt. 
 21. 45, 46; John 
 7. 25, 30, 44. 
 
 pMt. 22. 15; Lk. 
 20. 20 ; Ps. 56. 5, 
 6 ; Heb. 12. 3. 
 
 11. This was the Lord's doing. 
 
 This is from the Lord, namely, that the 
 stone which was di:~allowecl should be- 
 come the headstone of the corner, and 
 it is marvellous, wonderful, in our 
 eyes. A wonderful display of wisdom, 
 grace, mercy and power in its accom- 
 plishment. Matthew adds a further 
 application : the kingdom of God 
 tiiken from them and given to a nation 
 bringing forth fruit; and, with Luke, 
 presents the stone as a stumbling-stone, 
 and also as a stone of retribution, Matt. 
 21 : 43, 44; Luke 20 : 18. 
 
 12. The effect of the parable upon 
 the chief priests, scribes and elders. 
 They liad already resolved to kill Jesus 
 (John 11 : 53), and now, perceiving tiiat 
 he had spoken the parable against 
 them, with direct reference to them, 
 and with a prophetic allusion to them, 
 they are enraged, and seek some means 
 whereby they may lay hold of him ; 
 but they fear tlie people, wlio re- 
 garded him as a divinely commissioned 
 teacher. Matt. 21 : 46 ; John 7 : 49 ; 12 : 
 19. Seeina: that they could accomplisli 
 nothing, either by word or by open vio- 
 lence, they lelt him, thus ending 
 the direct coiiHict between Jesus and 
 the rulers on that day ; and went 
 their way, to plot against him pri- 
 vately, oppose him indirectly, and by 
 some means accomplish their purpose, 
 Matt. 22 : 15. At this point Matthew 
 gives the parable of the Marriage of the 
 King's Son. 
 
 13-17. The cmfNiNO attack of the 
 Pharisees and Herodians, and 
 
 THEIR defeat. CONCERNING PAYING 
 
 TRIBUTE TO C^>3AK. Matt. 22 : 15-22 ; 
 Luke 20 : 20-26. The three accounts 
 are very similar, with the usual differ- 
 ences of independent narrators. 
 
 13. They send. The rulers who 
 had a little before left iiim. Matthew 
 mentions the Pharisees, who were the 
 leaders of the opposition, and probably 
 formed the principal ones of those who 
 had questioned his authority. Certain 
 of the Pharisees, their disciples, pu- 
 pils and followers, young and unknown 
 persons. Matt. 22 : 16. ' Luke (20 : 20) 
 says " sent fortli spies which should 
 feign themselves just men." And of 
 the Herodians. See on eh. 3 : 6. 
 Enemies meet in their common hatred 
 to Jesus. The Pharisees hated and 
 opposed the Herodians, but they hated 
 Jesus so much more that they could 
 unite with them In their opposition to 
 him. The Herodians probably united 
 with the Pharisees from political and 
 seltish motives. Herod Antipas was 
 desirous of obtaining the title of king 
 from the Roman emperor ; and if his 
 friends could rid Palestine of one who 
 opposed Roman dominion and aspired 
 to be king of the Jews, it might work 
 to Herod's advantage. 
 
 To catch him in his words ; to 
 ensnare or entrap hi>n with a word, sup- 
 posing that he must answer either yes 
 or no to their question in ver. 14. They 
 thought that by the utterance of a sin- 
 gle word in answer, he must fatally in- 
 volve himself In his relations either to 
 the government or the people. Their 
 object was to find a civil or ecclesiasti- 
 cal accusation against him. Supposing 
 that he would probably give a negative 
 answer, they thought thereby to "de- 
 liver him unto the governor," Luke 
 20 : 20 
 
 14. Master, we knoAV, etc. Teach- 
 er, we know. They affirm what is true, 
 but hypocritically. Nicodemus used 
 similar language, but sincerely. They 
 
A.D. 30. 
 
 MARK XII. 
 
 227 
 
 no man : for thou regardest not the person of men, 
 but teachcst the way of God in truth : Is it Liwful 
 15 to give tribute to Ca?sar, or not ? t Sliall we give, 
 or sliall we not give ? But he, knowing their hy- 
 pocrisy, said unto them, Why tempt ye me ? Bring 
 
 1 Jer. 18. 18. 
 
 came to Jesus not as Pharisees or He- 
 rodians, but as just men, hopius; by 
 thiir words to bide tbcir character and 
 ])urp()se, and by flatteriu"' Jesus to ]iut 
 iiiiu off his ijuard and lead him into llie 
 snare set for him. They pretended to 
 iulvnowled>j:c liim to be all tliat lie 
 claimed, and to be ready to abide by 
 Ills decisions, since they would be ab- 
 solutely true and just, independent of 
 the influence and authority of men. 
 Carest for no man. A stionj;- e.\- 
 jiression in the original. Thou art en- 
 tirely independent, beinji intlucnced 
 neither by the censure nor the apjilaiise 
 of any one. Thou regardest not 
 the person of men. Thou ait not 
 influenced by rank or i)()sition, not even 
 by Ciesar himself, in tliy decisions, but 
 art perfectly inipartiai, Lev. I'J : 1.5. 
 The way of (iod. The way that 
 Gotl has marked out for men to walk 
 in, Ps. 27 : 11. In truth. Truly, as 
 it is, without any addition or diminu- 
 tion. 
 
 Is it lawful, is it rijiht for us as 
 Jews, the chosen people of God, Luke 
 20 : 22. The question is not whether it 
 was advisable, but whether it was law- 
 J'tii for tliem, wlio acknowledtred God 
 as tlieir Kin>,^ To give tribute. The 
 Roman iioll-lax imposed on all males 
 from fourteen, and on females from 
 twelve to sixty. 
 
 Caesar. The family name of Julius 
 C;cs;ir, the lirst Roman emperor, and 
 ai)plied to his successors, whether of 
 his family or not, as a desii;nation of 
 their nlllce, and a reiiresent^ition of 
 Roman power. The Casar then )'cipi- 
 inp; was the Emperor Til)erius. Or 
 not? The (juestion was so put as to 
 require, as tliey tbouiiht, tlie answer, 
 cither ijrs or ii<>. They would rather 
 have him answer in tlie nei;;alive, for 
 then tliey would "deliver him into the 
 power and authority of the governor" 
 as a seditious ihm-sou, Luke 20 : 20. 
 But if he answered in the atlirmative, 
 then they would accuse him befonjthe 
 people as opposed to the law of God. 
 The llerodians, as friends of Herod, 
 and heuce of the Roman supremacy, 
 
 were in favor of paying tribute. The 
 Pharisees generally espoused the popu- 
 lar Jewish sentiment, that paying tri- 
 bute to a foreign power was a badge of 
 servitude, and even contraiy to the law 
 of Moses. Thus Judas, the (iaiilonite 
 (Acts .5 : .>5), had rai.^ed an insui rectioii 
 in opjjosition to levying this tax, holding 
 that it was unlawful, and even rebellion 
 against (iod for the Jews to pay tribute 
 and submit to a foreign power. Tiiese 
 sentiments were I'xtensively iiromul- 
 gated ; and the Jewish people, wlio 
 were very restless under the Koinau 
 yoke, quite generally espoused, or sym- 
 jiatliized in tliem. This was, however, 
 a fanatical view of the law, since the 
 Jews were nowhere forbidden to pay 
 tribute to a foreign conqueror. Tliej' 
 were onlj- forbidden to set a stranger 
 over them as king. Dent. 17 : 1,5. They 
 had, at different times, paid heavy tri- 
 bute to Syria and Baliylon. 
 
 1.5. Mark alone gives the vivid addi- 
 tion, Shall Ave give, or shall we 
 not give ? l)y w hieh tlie I'liarisees and 
 llerodians would pusli Jesus to an im- 
 mediate answer, yes or no. They 
 thought they had biought him to a 
 point where he must speak out, either 
 as a rebel again>t C'u'sar, or a traitor to 
 God, whose ]»roi)lKt or son he professed 
 to be. But lie, knowing their 
 hypocrisy, their (lis^inlulation and 
 false preten>es, that thev were as-um- 
 ing a character and disposition which 
 did not belong to Ihem. "Feigning 
 tlicmselvts to lie just nun," Luke 20 : 
 20. Why tempt ye me ? Why en- 
 tice me to say something which you 
 can use against me? Why do 30U try 
 to draw me into a snare, so as to entrajj 
 me? Then, instead of answering as 
 they exjiected, he calls f^)r a coin in 
 which the Roman tax was Jiaid, so that 
 he might address the eye as well as the 
 ear. A penny; </ dtiicir)/, a Roman 
 silver coin, wortli about fifteen cents. 
 It was a current maxim of Jewish 
 teachers, that "wherever a king's coin 
 is current, there bis sovereignty is ac- 
 knowledged." It was an evidence of 
 the Roman domiuiou over the land, 
 
228 
 
 MARK XII. 
 
 A.D. 30. 
 
 16 me a penny, that I may see it. And they brought 
 it. And he saith unto them, Whose is this image 
 and superscription ? And they said unto him, 
 
 17 Cassar's. And Jesus answering said unto them, 
 
 ■^ Render to Caesar the things that are Ctesar's, and to 'Mt. 4. 10; 17,25- 
 God tlie things that are God's. And they mar- ^^ ' ^^- ^- ^• 
 veiled at him. 
 
 that Roman currency was used ; and, 
 by using it, the Jews acknowledj;ecl 
 their subjeciiou to the Roniau power. 
 
 ROMAN DENARIUS. 
 
 Jesns also adds, that I may see it, 
 
 as if he would for the first time handle 
 and examine the coin. But he was 
 about to teach an object-lesson from it, 
 and he wishes to see it so as to direct 
 attention specially to it. 
 
 1(5. They brought it. We may 
 conceive of Jesu> receiving it, and for 
 a moment looking at it and holding it 
 in his hand, tlius riveting attention and 
 exciting expectation ; and then asking. 
 Whose is this image and super- 
 scription ? or iu.scriplio/i. Tlie imaf/e 
 was probably the likeness of the Ro- 
 man emperor, Tiberius CiBsar. The 
 iuscrlptioii was the motto of the coin, 
 the title of the emperor, declarative of 
 his sovereignty. The image showed 
 that it was not a Jewish, but a foreign 
 coin, for the Jews put no imnges on 
 their coins, though they put inscrip- 
 tions on them. Caesar's. Both the 
 coin and tlieir answer showed that they 
 were peacefully submitting to Cassar's 
 government, and enjoying his protec- 
 tion. 
 
 17. Everything is now ready for the 
 answer of Jesus. Render. Piaj off. 
 The idea is not rendrrhici a gift, btit 
 rendering what is due. The things 
 that are Caesar's. Render to CsBsar 
 whatever is due to him, what rightfully 
 belongs to him ; if you are under his 
 government, obey him and pay him 
 fully for his protection, so lon<r as you 
 violate no divine obligation, lie does 
 not discuss a political question, nor the 
 
 right or wrong of Roman supremacy ; 
 but taking their condition as it really 
 was, the Roman power peacefully ac- 
 knowledged and its protection enjoyed, 
 he teaches that they should pay toward 
 its support, and render to it whatever 
 was rightfully its due. Paul expands 
 this idea in Rom. 13 : 1-7. The Jews 
 themselves taught that a king ought to 
 have his dues, whether he was a king 
 of the Jews or of the Gentiles. The 
 things that are God's. And since 
 iu the highest sense you are under 
 God's government, preserved, protect- 
 ed, and supported by him, render to 
 him whatever is due to him as your 
 God and King — your obedience and the 
 whole circle of religious duty. The 
 two i)recepts are in harmony, and the 
 one really tlowing out of the other. 
 As love to our neighbor is in harmony 
 with, and flows from, love to God, so 
 rendering all rightful obedience to hu- 
 man government is in harmony witli, 
 and springs from, discharging our full 
 obligation to God, 1 Tim. 2 : 1, 2 ; 1 
 Pet. 2 : 13-16. There is no reference, 
 much less any sanction of union of 
 church and state. 
 
 " Man is the coinage, and bears the 
 image of God, Gen. 1 : 27 ; 9:6; Acts 
 17 : 29 ; James 3:9. . . . We owe, 
 then, ourselves to God ; and this solemn 
 duty is implied, of going ourselves to 
 him, with all that we liave and are. 
 The answer also gives them the real 
 reason why they were now under sub- 
 jection to "Ciiesar, namely, because they 
 liad fallen from their allegiance to 
 God," 2 Chron. 12 : .5-8.— Alfokd. 
 
 They marvelled at him. They 
 wondered at a reply so unexpected, so 
 apt and true, and at his Avisdom in es- 
 caping their snare. He maintained 
 both the rights of government and the 
 rights of God, and in such a manner 
 that neither party could accuse him. 
 The wisdom of his reply may well com- 
 mand our admiration. He laid down a 
 great moral principle, which is applica- 
 ble Iu every age of the world, and 
 
A.D. 30. 
 
 MARK XII. 
 
 229 
 
 Concerning the resurrection. 
 
 18 "Then come unto him the Sadducees, 'which say 
 there is no resurrection ; and they asked him, say- 
 
 19 ing, Master, "Moses wrote unto us, If a man's bro- 
 ther die, and leave his wife behind hitn, and leave no 
 children, that his brother should take his wife, and 
 
 20 ''raise up seed unto his brother. Now there were 
 seven Ijrethren : and the first took a wife, and dying 
 
 21 left no seed. And the second took her, and died, 
 
 Ml. 22. 23; Lk. 
 20. 27. 
 
 Ac. 23. 8 ; 1 Cor. 
 15. 12-14; 2 Tim. 
 2. 18. 
 ■ Deu. 25. 5. 
 
 ' Ru. 1. 11, 13. 
 
 which, if properly carried out, will 
 conduce to the liii^licst f^ood of man 
 and to the glory of God. No wonder 
 lliut hi:f interrogators " could not tjike 
 hold of his words and held their i)eace " 
 (Luke L'O ; 2G) ; that they " left him and 
 went their way " (Matt. 22 : 22), sensi- 
 ble of overwheliiiing defeat. 
 
 18-27. The question of the Sad- 
 ducees CONCEKNING THE RESUKKEC- 
 TION. TUE UEPLY OF JeSUS. Matt. 
 
 22 : 23-33 ; Luke 20 : 27-40. Luke is 
 the fullest ; Matthew the briefest. 
 Mark holds a middle place, but exhibits 
 his usual descriptive style. This attack 
 of the Sadducees was less artful and in- 
 sidious than the i)receding one of the 
 Pharisees and Ilcrodians. Their ques- 
 tion was most frivolous, and their de- 
 sign seems to have been to throw con- 
 tempt, iu)t merely on the doctrine of 
 the resurrection, which they denied, 
 but especially upon Jesus, by any an- 
 swer he might give. 
 
 18. Then come unto him. Ra- 
 ther, And there come to /lim. There is 
 no note of time. Matthew says, " On 
 the same day," or tfint day, on which 
 the Pharisees and Ilcrodians were baf- 
 fled and put to silence ; prolialily a 
 short time after. The Sadducees. 
 Simply, Siiddiirccs, there being no arti- 
 cle in the original. The Sadducees 
 were a Jewish sect, and were so called 
 either from rir/fiteonsiicfis, the meaning 
 of their name, or from Zadok, some 
 distinguished individual (1 Kings 1 : 
 32; 2 Chron. 31 : 10), or, as some sun- 
 j)0se, the founder of the sect about B. 
 C. 2f)0. They were opjiosed to tlie Pha- 
 risees, and rightly rejected tradition, 
 and that God gave it. the oral law, to 
 Moses ; but they unhappily denied the 
 resurrection and the existence of angels 
 and spirits. Acts 23 : 8. They also laid 
 si)eeial stress on the freedom of the 
 will, while the Pharisees held strongly 
 
 20 
 
 to the doctrine of providence. The 
 opinion that the Sadducees held to only 
 the live books of iloses is now given 
 up. As a sect they disappear from his- 
 tory after the first century. They were 
 mostly men of rank, wealth, and edu- 
 cation ; but the Phari.-ees were more 
 numerous, and had greater influence 
 with the peoi)le. 
 
 The word resurrection, as used in 
 this and the following verses, appears 
 to have a somewhat broader signilica- 
 tion than merely rising from the dead, 
 including not only tlie life that ensues, 
 but also the life of the soul previous to 
 the reunion of soul and body. Thus it 
 is very nearly < quivalent to future life, 
 the rising from the dt ad 1 icing the cen- 
 tral hinge around which that life turns. 
 Compare the language in verse 23, " In- 
 thc resurrection, therefore, when they 
 shall rise." 
 
 19. Master. Teacher, ver. 14. They 
 also ajiproach him with apparent re- 
 gard as a projihct or religious teacher. 
 Moses wrote unto us. Rejecting all 
 human tradition, they acknowledge the 
 writings of Moses as autliority, and as 
 l)re-eniinent authority. The law which 
 they cite is found in Dent. 25 : 5, (j, and 
 was designed to prevent any family of 
 Israel fi'oni becoming extinct. The case 
 stated in the following verses was very 
 likely fictitious, and took for granted 
 that if there was a resurrection, the 
 present relations of life must continue 
 in the future state. The Sadducees 
 thought thus to show from the law the 
 manifest absurdity of the doctrine. It 
 may have been a favorite argument of 
 theirs with the Pharisees, and illus- 
 trates the manner of their opposition. 
 Seed unto his brother; the tirst 
 born was regarded as the offspring of 
 his deceased l)rother. 
 
 20, 21, 22. Having quoted the law, 
 they now state the case formally and 
 
230 
 
 MARK XII. 
 
 A.D. 30. 
 
 neithei" left he any seed: and the third likewise. 
 
 22 And the seven had her, and left no seed. Last of 
 
 23 all the woman died also. In the resurrection there- 
 fore, when they shall rise, whose wdfe shall she be 
 of them ? For the seven had her to wife. 
 
 24 And Jesus answering said unto them, * Do ye not 
 therefore err, because ye know not the Scriptures, 
 
 25 neither the power of God ? For when they shall 
 rise from the dead, they neither marry, nor are 
 given in mai-riage ; but > are as the angels which are 
 
 » Ps. 17. 15; 49. 
 
 14, 15; 119. 130; 
 
 1». 2«. 19; Dan. 
 
 12. 2: Hos. 13. 
 
 14; Jno. 5. 39; 
 
 20. 9. 
 y 1 Cor. 15. 42, 49, 
 
 52. 
 
 with great particularity. They doubt- 
 less made it as ludicrous as ]^ossible. 
 The seven had her; tlie .seven took 
 her. Tlie Sadducccs speak of it as an 
 actual fact, especially according to 
 Matt. 32:25, " Tlie re was with us." 
 Some suppose it founded on the apo- 
 ciTplial book of Tobit 3 : 7, 8, " Sara 
 the daughter of Ra^uel was also re- 
 proached by her father's maids, because 
 she had been married to seven hus- 
 bands." It may have been a long-dis- 
 puted problem never before solved. In 
 the case of two husbands the rabbins 
 taught that the wife would belong to 
 the tirst in the next world. But here 
 were seven. What would the great 
 teacher say to that ? 
 
 2.3. In the resurrection. In the 
 resurrection state or life ; the state of 
 behiii' into which the resurrection issues. 
 When they, the seven brothers and 
 wife, shall rise, as the Pharisees and 
 others say. Some ancient manuscripts 
 omit this phrase; so also the later 
 critics. Whose wife should she 
 be ? The Fnarisecs appear to have 
 held that the relationships of this life 
 would continue in the future state. 
 And with no other concei)tion of the 
 doctrine the Sadducees foresaw a cer- 
 tain conflict between these seven bro- 
 thers. All, then, cannot have lier, but 
 only one ; yet none has a claim upon 
 hei- above the rest. Whose wife, then '? 
 They see here, as they suppose, an in- 
 surmountable difficultv to supposing a 
 resurrection life. It would be a state 
 of confusion, with interests and rela- 
 tionships which could never be justly 
 settled. And besides, as this case grew 
 out of a Mosaic enactment, it was evi- 
 dent, as they thought, that Moses never 
 intended to reveal a resurrection and a 
 future life. Their object was not to 
 have their question solved, but rather 
 to puzzle Jesus, or to draw forth some 
 
 expression which they could use against 
 him. They could not expect him to 
 deny the resurrection ; for he had raised 
 Lazarus from the dead, and had repeat- 
 edly inculcated the doctrine. He was 
 doulitless known to side with the Phari- 
 sees in this respect. But they hoped to 
 lu-ing him into conflict with the law of 
 Moses, orinduee him to utter that which 
 they could construe into blasphemy, or 
 turn into ridicule. 
 
 24. Jesus answers them differently 
 from what they expected. He at once 
 points out the error underlying their 
 question : first showing their mistake 
 through ignorance, and then expound- 
 ing a pas>age in point from the law. Do 
 ye not therefore err ? Do ye not go 
 astray or wander from the truth on this 
 account, namely, your two-fold igno- 
 rance of Scripture and the power of 
 God y Mark alone puts this in form of 
 a question, but etpial to a strong affirm- 
 ative declaration. Because ye know 
 not the Scriptures; ye do not un- 
 derstand them in their deep spiritual 
 import, especially in regard to a future 
 existence. Jesus refers to the Old 
 Testament as the authoritative word of 
 God. Neither the power of God ; 
 which can and will remove all obstacles 
 in way of a future life, as taught in his 
 word. Since God is onuiipotent, the 
 dead can be raised ; and they will he 
 i-aised since God has taught that they 
 shall be. The same two-fold ignorance 
 and unbelief lie at the foundation of the 
 principal objections to the doctrine of 
 the resurrection at the present day, 
 Acts 26 : 8 ; Rom. 4 : 17 ; 1 Cor. 6 : 14 ; 
 15 : 3-1-36. 
 
 2.5. For. Jesus proceeds to show 
 their ignorance, as charged airainst 
 them in the i)reccding verse. WheH 
 they shall rise; when people shall 
 rise at the last great daj'. In that state 
 which is ushered iu by the resurrection. 
 
A.D. 00. 
 
 MARK XII. 
 
 •i'il 
 
 36 in heaven. And as touching the dead, that they 
 rise : have ye not read in tlie book of Moses, how in 
 the busli God spake vmto him, saying, ^ ' I am tlie 
 God of Abraham, and the God of Isaac, and the 
 
 Ex. 3. 6, 16; Ac. 
 7.32;Htb.ll.l6. 
 
 From the dead. The expression, 
 from aiiiotiij tlie daul, inaj- ])()iiit to tlie 
 glorified eomlilion of the Miiiits. From 
 Luke ~0 : i>5, wc leaiu that the lefereuce 
 is to the resurreetioii state of the right- 
 eous. The resuneetion of both right- 
 eous and wicked is taught elsewhere, 
 John 5 : ','8, 21». All the Jews except 
 the Saddueees luld to the resurrection 
 of all mankind. Neither marry. 
 \Vilh reference to males. Nor given 
 ill marriage. With reference to fe- 
 males, who, ann)ng the Jews, were 
 given in niari-iage by their fathers. 
 But are as the angels; rather cm 
 unijfls, omitting the article ; not con- 
 stituted for the marriage relation. Their 
 existence, relations and state will be 
 similar to those of angels ; not earthly, 
 sensual and nmrtsil, i)ut heavenly, spi- 
 ritual and immortal. " Neither can 
 they die any moie ; for they are equal 
 unto the angels, and are the children 
 (sv)i.s) of God," Luke ~0 : oO. Being 
 themselves immortal, thej' are not de- 
 pendent on the marriage relation for 
 the ]in'servation of their species. As 
 no such relation exists among angels, 
 so it will not exist among the saints in 
 heaven. As the righteous will be as 
 angels ; the wicked will be as fallen 
 angels or demons. 
 
 26. And as toiicliing (And con- 
 ceniiiif/j the dead, that they rise. 
 The dead here refers not merely to the 
 bodies of those who have died, hut to 
 their disembodied spirits— with refe- 
 rence, indeed, to their being reunited to 
 their bodies and raised. The Hebrew 
 had a distinct word, ntpha, which re- 
 fers to that part of man which survives 
 death, and was a distinct name for that 
 separate existence. Job 2(5 : 5 ; ?s. 88 : 
 10 ; ?rov. 2 : 18 ; 9 : 18 ; 21 : 1(5 ; Isa. 
 14 : '.t; 26 : 14, 19. Have ye not 
 read, in proof of the resurrection, 
 and pf the futnre life which it implies. 
 In the book of Moses, the five 
 books taken as a whole, the law from 
 vhich the Saddiicees had just quoted. 
 How in the bush. Rather, At the 
 hiixh, at the passage relating to the 
 t)urning hush, Ex. '.^ .X If. Bitsh de- 
 notes the section in the Pentateuch 
 where the quotation about to be given 
 
 is found. Jesus ai)tly appeals to Moses 
 inasmuch as the Saddueees had just 
 drawu their argument from Moses. 
 Some affirm, and others deny, that the 
 Saddueees rejected all the other parts 
 of the lloly Scriptures but the five 
 books of Moses. The true statement 
 seems to be, that they rejected all tradi- 
 tion, and received only the written law, 
 and that they held that the live books 
 of Moses should be greatly preferred 
 above the rest of the Old Testament, 
 and regarded as the only ultimate 
 standard of appeal for all doctrine. 
 We thus see another reason why Jesus 
 appeals to Moses, siuce they regarded 
 his writings of the highest authority. 
 He, however, inii)lies, according to 
 Luke, that he might have appealed to 
 the strong testimonies of other Scrip- 
 ture (Isa. 26 : 19; Ezek. 87 : 1-14 ; Dan. 
 12:2): '■'■Even Moses showed," Luke 
 20 : 37. 
 
 I am the C>od of Abraham, etc., 
 Ex. 3 : 6. The living and eternal God, 
 bearing a personal relation, as the liv- 
 ing God, to Aljraham and to Isaac and 
 to Jacob, which supposes that those 
 patriarchs were still bearing a liviug 
 and personal relation to him as his ser- 
 vants, and also implies he will not 
 sutler them always to remain under the 
 power of the grave, but will, in due 
 time, raise them to a glorified life. 
 Jehovah is the I am, tlie ever-faith- 
 ful, the nnchangeablc, the living and 
 eternal God. He was the personal God 
 of the patriarchs. That he continued 
 this jiei-sonal nlation implies their con- 
 tinued existence. Since he declares, 
 "/ «//( the (iod of Abraham," etc., 
 their God absolutely and without refe- 
 rence to time, that is, eternally, their 
 immortality is implied. And since he 
 was the <i<)d of their whole existence, 
 body and soul, it is imjilied that, 
 though the relation between their 
 bodies and souls be suspended for a 
 time, they will be reunited ere long in 
 an endless existence. 
 
 It does not follow that these infe- 
 rences and truths thus brought out 
 were plain on the surface of this de- 
 claration to Moses, or that they would 
 ever in this world have been clearly 
 
233 
 
 MARK XII. 
 
 A.D. 80. 
 
 27 God of Jacob' ? He is not the God of the dead, 
 but the God of the living. Ye therefore do greatly 
 err. 
 
 The great commandment. 
 
 28 " And one of the scribes came, and having heard ' Mt. 22. 31. 
 them reasoning together, and perceiving that he had 
 answered them well, asked him. Which is the first 
 
 seen or thoroughly understood without 
 revelation, Itis enough to know that 
 Jesus has authoritatively brought them 
 to light, and that when thus revealed 
 they come with the beauty and the in- 
 ternal testimony of truth. They came 
 home to the hearts of the Sadducees 
 and others, who heard Jesus, with con- 
 vincing power, ver. '28 ; Matt. 22 : 33, 
 34. The various ol^jeetious, therefore, 
 against our Lord's interpretation of 
 this passage are of no force. Cltrist's 
 words are authority, and these words 
 of his bear along with them their own 
 evidences of truth. 
 
 27. Not the God of the dead ; 
 in the sense of extinct, as the Sadducees 
 used the word dead. God is not the 
 God of the non-existent. He can bear 
 no relation to a nonentity. But the 
 God of the living ; of those who 
 continue to live. He can only bear a 
 relation to the living. The souls of the 
 patriarchs, their essential being, were 
 still living; their bodies, the less im- 
 portant part, had indeed died, yet still 
 existed in matter, and the fact that 
 Jehovah was God of the living was a 
 jiledge that this suspension of bodily 
 existence was only temporary. The 
 additional idea of a covenant-keeping 
 God is fitting here, since " latnthe God 
 of Abraham,'''' etc., may briefly express 
 the blessing pertaining to a covenant 
 relation to God. Compare Deut. 26 : 
 16 ; Isa. 41 : 10 ; Zech. 13 : 9; Ileb. 11 : 
 16. Abraham, Isaac, and Jacob must 
 be living ; for the blessings and pro- 
 mises of this covenant can only be en- 
 joyed by the living ; and the "full en- 
 joyment of them must be in connec- 
 tion with the most perfect life and the 
 highest state of being, tiieir glorified 
 and immortal bodily existence. Mark 
 alone states the concluding application. 
 Ye therefore do greatly err, or, 
 according to the highest critical au- 
 thorities, Ye grcatJij err, in your inter- 
 pretation of Scripture, and in rejecting 
 the doctrine of the resurrection. 
 
 Mark does not stop to describe the 
 effect of this reasoning upon the hear- 
 ers, but only incidentally remarks in 
 the next verse that the scribes per- 
 ceived that Jesus " had answered them 
 well." Luke records of the Sadducees, 
 " After tliat they durst not ask him 
 any question." And Matthew states 
 that the multitude " were astonished 
 at his doctrine." The Sadducees were 
 put to silence. Tlie scribes could not 
 but admire, and the multitude were as- 
 tonished at the liglit thrown upon a 
 doctrine about which they had confused 
 and gross conceptions. 
 
 28-34. Jesus replies to a scribe 
 concerning the great command- 
 MENT OF THE LAW. Matt. 22 : 34-40. 
 Compare Luke 10 : 25-29. Matthew's 
 account is the briefer and more gene- 
 ral ; Mark's the fuller and the more par- 
 ticular ; he alone records the reply of 
 the scribe, and the final reply of Jesus, 
 vers. 32-34. 
 
 28. One of the scribes. See on 
 ch. 1 : 22. Matthew (22 : 35) says, 
 "One of tliem," that is, of the Phari- 
 sees, "a lawyer," one learned in the 
 law. The scribes were mostly Phari- 
 sees, and this one acted as speaker for 
 those assembled there. They would 
 gladly have seen Jesus ensnared by the 
 Sadducees ; but the latter had been so 
 thoroughly routed and put to silence, 
 that it caused much pleasant emotion 
 among the scribes and Pharisees. 
 Perceiving that he had answered 
 them well, rightly and aptlj', admira- 
 bly. Matthew says that he "asked, 
 tempting him," which shows the de- 
 sign of the assembled Pharisees, for 
 whom this scribe spoke, and very likely 
 his own design till he heard Christ's re- 
 ply to the Sadducees. Mark presents 
 him simply as an individual, and thus 
 separated from the paity to which he 
 belonged. Individually he was pleased 
 with what Jesus had just said, and pri- 
 vately he desired to know the opinion 
 ©f Jesus upon the question he proposed. 
 
A.D. 30. 
 
 MARK XII. 
 
 238 
 
 29 commandment of all ? And Jesus answered him, 
 The first of all the commandments is, ^ ' Hear, O 
 
 30 Israel; The Lord our God is one Lord: and tliou 
 shalt love the Lord thy God witli all tliy heart, and 
 with all thy soul, and with all tliy mind, and with 
 all thy strength' : tliis w tlie first commandment. 
 
 31 And the seccmd is like, luuDelij this, "" ' Thou shalt 
 love thy neighbour as thyself.' There is none other 
 commandment creator than these. 
 
 " Deu. 4. .5 ; Lk. 
 10. 27. 
 
 : Lev. 19. 18 ; Mt. 
 22. .39; Ro. 1.3.9; 
 6a). 5. 14 ; Jam. 
 2.8. 
 
 In the question itself there was no- 
 thinu; malicious, as in tliat regarding 
 tlie tribute ; only in the use that might 
 be made of the answer. 
 
 Which i.s the first cominaiid- 
 ment of all ? What k'nidof ii»iiiita)id- 
 riie/it, or W'/ial cininiKnidinriit is flri't of 
 all^ The principal and chief in import- 
 ance. There seems to be some refe- 
 rence to the quality as well as to the pre- 
 eminence of the command. The scribes 
 made numerous distinctions and classi- 
 tications of the law, dividing the com- 
 nlandment^<, six hundred and thirteen 
 in number, into greater and less, giving 
 preference to the letter rather than to 
 tlie spirit, and to the ceremonial rather 
 than the moral. The Jewish doctors 
 were by no means agreed as to which 
 precept was pre-eminent ; some con- 
 tending for the law of sacrifices, others 
 for that of circumcision, others for that 
 of meats, washinu', pliylacteries, etc. 
 As a rule among them, the law of the 
 Sabbath was to give way to the law of 
 circumcision, John 7 : 'Z'i. This was 
 one of the atrijVx about the law, 'lit. 
 8 : 9. On a question which had been 
 long discussed, doubtless the scribe 
 felt a curiosity to know the opinion of 
 Jesus. 
 
 29. Jesus replies by giving the great 
 law of love, first, to (iod ; second, to 
 men. He gives not any one iirecept of 
 the decaloi^ue, but a comprehensive 
 summary found in Deut. ti : 5 and Lev. 
 19 : 18. " The first passage was a part 
 of the Scripture on the Jewish phy- 
 lacteries, the quotation f)f which may 
 have made the welldisiiosed scribe even 
 better disposed. That he felt its spiri- 
 tual import to some extent aiijiears in 
 ver. 3;i Hear, O Israel. This is 
 also a quotation from the passage whicli 
 the Jew repeated nu)rning and evening, 
 every day, and was a precept lield in 
 great estVem. The Lord our (iod. 
 This is tlie foundation of all the com- 
 
 mandments. Out of this relation grows 
 directly or indirectly all moral duties. 
 Or, the Lord, Jehovah, is our God, the 
 Lord id one, in contrast to the false gods 
 which tlie heathen worshiped. 
 
 oO. Thy (iod. Hence you should 
 love him. Whatever be tlie thoughts 
 or desires of men, Jehovah is Iht-irGod, 
 and this fact should call forth their su- 
 preme love. Heart. Desires, feel- 
 ings and affections. Soul. Senti- 
 ments, ]iassions and vital bodily pow- 
 ers. Mind. Will and intellectual 
 powers. Stren$;th. Might, ability. 
 We must not expect here the nice dis- 
 tinctions of i)hilosophical language. 
 Whatever be the exact ditterences in 
 these four terms, they together express 
 the whole man with' all his affections 
 and powers, in the inner and outer life. 
 The command ecpials. Thou shalt love 
 God supiemely. 
 
 This is the first commandmeiit, 
 in order and in importance. Some of the 
 oldest manuscripts omit these words. 
 .\ccording to Matthew, "This is the 
 great and first commandment," in its 
 nature, order, rank and import;uice ; 
 involving a principle lying at the found- 
 ation of all goodness and of every proper 
 afi'ection. 
 
 31. Jesus liad really answered the 
 question of the scribe ; but he would 
 not have him stop there, nor consider 
 other conunands unimportant. And 
 the second is like, namely this. 
 Of the same kind, a I'art of the great 
 law of love. Some of the oldest manu- 
 scripts read, Sroiid ix thix ; second in 
 importance, second great oonunand. 
 As the first command is a sunmiary of 
 the first table of the law, of tlie duties 
 we owe to God ; so the second is a sum- 
 mary of the second table, the duties we 
 owe to men. Supreme love to God in- 
 volves indirectly proper love to our 
 fellow-men ; and a right love toward 
 men presupposes and springs from true 
 
234 
 
 MARK Xn. 
 
 A.D. 30. 
 
 32 And the scribe said unto him, Well, Master, thou 
 hast said the truth : for there is one God ; ** and 
 
 33 there is none other but he : and to love him with all 
 the heart, and with all the understanding, and with 
 all the soul, and with all the strength, and to love 
 his neighbour as himself, "^ is more than all whole 
 
 "" Deu. 4. 39 ; 1b. 
 45. 6, 14 ; 46. 9. 
 
 ■ 1 Sam. 15. 22 ; 
 Pro. 21. 3; Ho9. 
 6.6; Mic. 6. 6-8. 
 
 love to God, Rom. 13 : 9 ; 1 John 4 : 20, 
 21. The two conimaiuls are thus alike 
 in nature, springing from the same 
 source, yet tliey are distinct. Thy 
 neighbor. Tliy fellow-nian. See Luke 
 10:29-37. As thyself. The Scriptures 
 forbid selfishness, i:)ut not self-love. Self- 
 love is an original principle in our na- 
 ture, and, though the Scriptures do not 
 command it, they take for granted and 
 imply that men ought to exercise a 
 proper love for themselves. It is not 
 subject to the capiices of the will, as 
 Alexander remarks, and is therefore 
 wisely made the standard of men's love 
 to one another. The command here is 
 the inner life and principle of the golden 
 rule. " God loves me as he loves thee ; 
 and thee as he does me ; therefore I 
 ought to love thee, my neighbor, as my- 
 self ; and thou me as thyself ; for our 
 love ougiit to correspond to God's love." 
 — Bengel. Thisanswer of Jesus showed 
 the Pharisees that their conduct toward 
 him was a transgression of this law of 
 love. 
 
 None other commandment 
 greater than these; since they com- 
 prehend the substance of true religion. 
 Thus Jesus gives pre-eminence to the 
 law of love. " Of all our Savior's wise 
 and liappy answers to insidious or puz- 
 zling questions, this is the most ex- 
 quisitely beautiful, because so unam- 
 biguous, so simple, so exactly corre- 
 sponding to the form of the question, 
 so evasive of its trifling and unprofit- 
 able element, so exhaustive and de- 
 monstrative of what was really import- 
 ant in it, and therefore , so uncliange:il)ly 
 instructive and so practically useful to 
 the end of time." — J. A. Alexander. 
 
 32. Mark alone records the effect of 
 our Lord's answer upon the scribe. It 
 came home to liis heart with convincing 
 power. Doubtless he never before saw 
 60 plainly the deep, spiritual truths of 
 these commands. Entering into our 
 Lord's reply, he cannot but express his 
 appi'oval aiid even admiration : Well, 
 Master; rightly, admirably, Teacher. 
 The truth ; in accyrdancewithtrutli, 
 
 truly. For there is one God. Ac- 
 cording to the highest critical authori- 
 ties, That he is one ; one in himself. 
 The unity of God is thus affirmed. 
 And there is none other. He is 
 tlie only God. Hence he should have 
 supreme and undivided affection, as the 
 scribe goes on to say in the next verse. 
 Compare 1 John 4 : 8. This reply is 
 not merely a quotation from Moses, or 
 a repetition of our Savior's answer, but 
 a brief exposition and comment upou 
 the great law of love. 
 
 38. In enumerating the parts of man 
 which should be wholly devoted in love 
 to God, Jesus had said mind, ver. 30. 
 Tlie scribe uses an equivalent, very 
 nearl3', understanding, discerning 
 and intellectual power. Is more 
 than, etc. Is more important, more 
 valual)le and more acceptable to God 
 than all outward and ritual observances, 
 Ps. 15 : 22 ; Ps. 51 : 16-19 ; Hos. 6 : 6. 
 Under the law the rites and ceremonies 
 not only were in harmony with the 
 great law of love, but also that law was 
 their very life. Without it tliey were 
 worthless. The spirit of the true wor- 
 shiper is presented in Ps. 66 : 13-l(i. 
 All whole burnt offerings and sa- 
 crifices. Rather, All the whole burnt- 
 offerinc/s, etc. The whole burnt-offerings 
 were tlie most costly kind of sacrilices, 
 and were entirely consumed, typifying 
 the whole work of expiation. "Tlie 
 meaning of the whole burnt-offering 
 was that which is the original idea of 
 all sacrifice, the offering of the sacri- 
 ficerof himself, soul and body, to God; 
 the submission of his will to the will of 
 God. It typified our Lord's offering 
 (as especially in the Temptation and 
 tlie Agony), the perfect sacrifice of his 
 own human will to the will of his Fa- 
 ther. As that offering could only be 
 accepted from one eitlier sinless or al- 
 ready purified from tin, therefore the 
 burnt-offering was always preceded by 
 a sin-ofleriiig, Ex. 2^> : 86-38 ; Lev. 8 : 
 14 ; 9:8; 16 : 3, 5." i:iaeriflces here 
 ])()ints to the victims of animal or bloody 
 sacrifices, part of which was burned, 
 
A.D. 30. 
 
 MARK XII. 
 
 235 
 
 34 burnt offerings and sacrifices. And when Jesus saw 
 that he answered discreetly, he said unto him, Thou 
 art not far from the kingdom of God. ' And no ' Mt. 22. 46 ; Rom. 
 
 man after that durst ask him any question. 
 
 3. 19. 
 
 The Christ the Son of David. 
 
 85 sAnd Jesus answered and said, while he taught '2o''4p^2Sam^' 
 in the temple, How say the scribes that Christ is the 2; Ps.'iio. i. 
 
 and part eaten, Lev. 4 : 1-17 ; 1 Cor. 
 10 : lb. These wliole burnt-otrerings 
 aud sacrifices were the most imiiortaiit 
 part of ritual observances, and may well 
 stand in concise aud popular expression 
 as represenlinfjjall of tlieui. They may 
 be regarded nut only as typifying Christ, 
 but as emblems of the bpiritual sacri- 
 fices which we should oiler to God, 
 Ps. 51 : 17; Ileb. 13 : 10 ; 1 ?et. 2 : 5. 
 
 ;>1. The approving reply of Jesus. 
 Discreetly; underslamluigly, inielli- 
 goUhj. He answered as one having 
 understanding and right views of re- 
 ligion. He looked through externals 
 to tlie fundamental principles of both 
 the Law and Gospel, aud of "tlie 
 kingdom of God." Not far from 
 the kingdom of God. He stood at 
 its very door, and almost in the posi- 
 tion of" a true follower. The reference 
 is principally to intellectual i)erceptions 
 of truth. He apprehended the spiritu- 
 al duties and service of God's kingdom, 
 and needed but the moral disposition 
 to be within it. He had discernment 
 of moral duty, but he wanted practical 
 and saving faith. There are many such 
 in every Christian comiiumity. "If 
 thou art not far off, enter ; better 
 otherwise to have beeu far off."— 
 Benoel. 
 
 This closes the attacks to which 
 Jesus was subject, on Tuesday of the 
 Passio!i-Week, in the temiile. All liis 
 opposers are silenced, and the la.-t 
 one who represented them is almost 
 broutrht into the po>ition of his o«n 
 disciples. The effect upon their minds 
 is brierty yet jiointedly expressed. And 
 no man after that dnrst ask him ; 
 No one (1)11/ loiifjer diircd to qitixlioii /lim, 
 in any captious manner ; in order to 
 ternpt or try him in any way. They 
 felt their own inferiority, aud stood in 
 awe of him. 
 
 35-37. Jesus confounds the Phari- 
 sees WITH A QUESTION CONCERNING 
 THE P.A.RENTAOE OF TQB CHRIST. 
 
 Matt. 22 : 41-i6 ; Luke 20 : 41-44. 
 Matthew is the fullest aud most life- 
 like ; Luke the briefest ; .Mark holds 
 an intermediate position, yet shows 
 his characteristic style by the additional 
 statemeut>, that this incident occurred 
 " while he Uiught in the temple ;" and 
 that " the great multitude heard him 
 gladly," vers. 35, 37. 
 
 Jesus had thus far been acting on 
 the defensive ; but now he turns to the 
 offensive, and convicts the scribes and 
 Pharisees with ignorance and false 
 views of the Messiah, which opens the 
 way for his warning and denunciations 
 against them in vers. 3S-40. They had 
 disi)Uted his claims as a spiritual Mes- 
 siah, and, by repeated efforts, had vain- 
 ly tried to prove him a base pretender ; 
 he now turns and shows the incon- 
 gruity of their view of a worldly .Mes- 
 siah with the prophetic idea of him. 
 He had silenced their qiiextioniufi, vcr. 
 34 ; now, as Alford aptly remarks, he 
 silences their answerbtg also. 
 
 3.5. Answered. Responded not so 
 much to the woids as to the feelings of 
 the scribes and Pharisees. See on this 
 word in ch. 9 : 5. They were greatly 
 agitated on the subject of the Messiah- 
 ship and Jesus. Though he had shown 
 himself their superior in argument, 
 Ijower and authority, yet in their op- 
 l>osition to the truth they would not 
 accept him as their teacher, nuich le>s 
 as their Messiah. They would rather 
 point out and dwell upon every con- 
 ceivable objection, and very likely 
 upon his humble condition and lineage. 
 While he taught in the temple. 
 Whik Umhiiii] the people (ver. 3.) in 
 one of the courts or halls of the temple. 
 Thus Jesus triumphs over aud humbles 
 his opposers in the presence of the 
 multitude. Mark alone brings out this 
 point prominently. 
 
 How say the scribes ? Authori- 
 tatively as religious teachers. The 
 scribes were generally Pharisees, ver. 
 
23(i 
 
 IVLtRK XII. 
 
 A.B. 30. 
 
 86 son of David ? For David himself said by the Holy 
 Gliost, ' The Lord said to my Lord, Sit thou on my 
 right hand, till I make thine enemies thy footstool.' 
 
 37 David therefore himself calleth him Lord ; and 
 whence is he then his son ? 
 
 28. According to Matthew (23 : 42) 
 Jesus asked the Pharisees, "Wliat 
 thinlc ye of Christ? Whose son is 
 he ? " and they answered, " The son of 
 David." As Jesus was addressing the 
 multitude as well as the Pharisees, it is 
 natural to conceive of him as giving 
 empuasis to the answer of the Phari- 
 sees by incorporating it in a question, 
 " HoAsr say tiie scribes, that the Christ 
 is the son of David?" Christ. Ra- 
 ther The C/irist, the Greek equivalent 
 to the Hebrew The 3Iesslah, meaning 
 anobded. See on ch. 1 : 1. Son of 
 David was a common title of the Mes- 
 siah. See on ch. 10 : 47. 
 
 30. For introduces the reason for 
 the question just asked. But accord- 
 ing to some of the highest authorities, 
 /or should be omitted. By the Holy 
 Ghost. In Vie Holy Sjnrit ; in union 
 with him and under his control ; i)er- 
 vaded by liis influence and under his 
 guidance. Luke says (20 : 42), "David 
 saith in the book of Psalms," which, 
 in connection with the accounts here 
 and in Matthew, is strong though in- 
 cidental allusion to the inspiration of 
 tliat book. 
 
 Jesus quotes from Ps. 110 : 1. Tiiis 
 passage is said to be more frequently 
 quoted or referred to in the New Testa- 
 ment than any other in the Old Testa- 
 ment. The Psalni from whicii it is 
 quoted was written by David, after Zion 
 became the seat of the theocracy (2 
 Sam. (5 : 10, 17), and not long after the 
 promises made to David in 2 Sam. 7 : 
 I 11-16 and 1 Chron. 17 : 9-14. The ap- 
 plication of the Psalm, and of the lan- 
 guage here quoted, to the Messiah, is 
 taken for granted by Jesus, is silently 
 acknowledged by the Pharisees, and 
 was the common inter])retation among 
 the Jews at tlie time of Christ and long 
 after. Acts 2 : 34. 
 
 The Lord. Jehovah. To my 
 Lord. The Messiah, as the Jews un- 
 derstood the words to refer, and as our 
 Savior applied them. Thus David 
 s|>ok(' of tlie Messiah as his Lord, his 
 superior and sovereign. Sit. An ap- 
 propriate posture of a sovereign (Ps. 
 
 29 : 10), especially of one who was 
 about to use his enemies as a footstool. 
 On my right hand. On the throne 
 beside me, not merely as a position of 
 honor, but as a partner of my sove- 
 i-eignty and power, Ps. 110 : 2, 3. See 
 on ch. 10 : 37. Till I make, etc. 
 Till does not limit the time of his reign, 
 but only carries the thought to a cer- 
 tain point, without going beyond it. 
 Compare Gen. 28 : 1-5; Ps. 112 : 8. 
 Paul, in 1 Coi-. 15 : 24-28, reveals to us 
 some things that shall take place after 
 Christ has subjugated his enemies. 
 Thine enemies thy footstool. 
 Emphatic in the original, « fooMool of 
 thy feet. So in the Hebrew, « Mool for 
 thy feet. This implies their utter and 
 ignominious defeat and their most 
 abject subjugation. The foot was 
 often put on the neck of the A^an- 
 quished. Josh. 10 : 24, 2.5 ; Ps. 47 : 3. 
 This prophecy plainly pointed to the 
 divine nature of the Messiah; for only 
 thus could he be spoken of as Lord, by 
 Israel's greatest king, and as occupy- 
 ing such an exalted position and exer- 
 cising such power. 
 
 37. Therefore should be omitted, 
 according to the hiuhest critical au- 
 thorities. David himself; in con- 
 trast to the scribes, who merL-ly spoke 
 of him as his son. Calleth him 
 Lord. Applies to him the solemn, 
 reverential and lofty title of Lord. 
 Whence is he then his son ? If 
 David acknowledged him as his supe- 
 rior and sovereign, from what source, 
 by what means is he his son, and hence 
 his inferior? The question could only 
 be answered by acknowledging the 
 divinity and humanity of Christ. It is 
 thus answered in Rom. 1 : 3, 4. But 
 the Jews, especially the scribes and 
 Pharisees, in their worldly- vieAvs of the 
 Messiah, had lost the doctrine of his 
 divinity, and only held to his liumanity 
 as a royal descendant of David. If the 
 scribes had truly understood the cha- 
 racter of the Christ, they eould have 
 said, As man, he is David's son ; but as 
 God, David's Lord. 'J'his closes tlie 
 oral conflict between Jesus aud his ene- 
 
A.D. 30. 
 
 MARK XII. 
 
 237 
 
 Warning against the scribes. 
 
 38 
 
 AND the common ])eople heard him ghidly. And 
 
 '' he said unto them in his doctrine, 'Beware of the •'Lk. 20. 45; ch,4. 
 
 scribes, which love to go in long clothing, and iMfos'-Lkao 
 
 39 ''/oce salutations in the marketplaces, and the chief 46, 47. ' ' " " 
 
 seats in the synagogues, and the uppermost rooms ' Lk. 11. 43. 
 
 niies. They were so thoroughly entan- 
 gled and diseointited, that they feared 
 both to ask and also to answer (jues- 
 tions, Matt, '^.i : 40. They felt their in- 
 feriority to him in wisdom and Unowl- 
 edge, and in deljate ; and they fouml it 
 neeessary to iiave recourse to some 
 othiT means for overeoming his influ- 
 ence and iiutting him to death. 
 
 Mark describes his influence on the 
 common people or great mullitudc, 
 who at that season visited the temple 
 and gathered to hear him. Heard 
 him gladly; with gieat ideasiire. 
 And so have they ever heard him, 1 
 Cor. 4 : 2(i-)i8. 
 
 38-40. Denunci.\tion of the scribes. 
 From the last public discourse of Jesus 
 to the Jews, Matt. 2S : 1-39; Luke 
 20 : 45-47. Matthew, wlio wrote special- 
 ly for Jewish Christians, gives a full 
 report of this discourse. But Mark, 
 writing for (ientile Christians, gives but 
 a brief dimuneiation of the scribes, 
 whom lie had named prominently 
 among his opposers, ver. 3.5. And 
 Luke, writing for the race, is equally 
 brief, and agrees almost verbally with 
 Mark. 
 
 3S. Said ... in his doctrine; 
 bi fiui (nwlihifi, implyini: that what fol- 
 lows is liut a portion of w hat he then 
 lauglit. There is a seeming reference to 
 a fiilkrdiscourse as given bv .Matthew. 
 Ifnto them. " To the multitude and 
 to his disciples," Matt. 23 : 1. " In the 
 audience of all the people, he said unto 
 his discii>les," Luke 20 : 45. Here we 
 have a good illustration of three inde- 
 pendent statements of the same thing. 
 
 Beware. Be on vour guard aL'ainst. 
 The scrihe.s, the class that oi)posed 
 him, and who had just been confound- 
 ed liy his question. Which love. 
 Jesus states their niling ]>assion : their 
 love of disjilay an<l honor and "to be 
 seen of men," Matt. 2:^ : 5. Since tiiis 
 verse is so near the one in whicli Jesns 
 pronounced a scribe not far from the 
 kingdom of God (ver. 34), some sup- 
 pose the language to refer to only a 
 
 part of the scribes, those who love, etc. 
 This is indeed allowable, but not neces- 
 sary. Jesus had aftei'ward arraigned 
 the scribes generally, ver. 35 ; besides, 
 what is here aflirmed was true of the 
 scribes as a class, although there were 
 doubtless exceptions. Compare the 
 woes i>rouounced upon them. Matt. 
 23 : l:5-2'.». To go in long clothing; 
 to (/o about ht loiii/ flowing robes, such as 
 were worn by priests and kings, and by 
 persons of lank and distinction. The 
 reference is luidoubtedly to their walk- 
 ing about the streets and imblic places 
 in tlieir long robes of office and rank. 
 Salutations, deferential and compli- 
 mentary (/reeti>ir/s, which were perform- 
 ed in a formal anci ceremonious manner. 
 In the marketplaces; where the 
 peojjle were accustomed to resort. See 
 on cli. G : 5(» ; 7 : 4. They loved these 
 greetiniis in the most public places. 
 
 31). Chief seats in the syna- 
 gogues. T/ie fu-fit scafx, the foremost 
 row, nearest the reading-desk and the 
 ark where the sacred books were kept. 
 See on cli. 1 : 21. The uppermost 
 rooms at the feasts. Moviux is here 
 
 in the obsolete sense of place, position, 
 Uie ui)permost ;>?ot«'.s at the feast. Lite- 
 rally, t/ie Jirst recliiiiiif/-places at the 
 feasts, the most houorable position, 
 
238 
 
 MARK XII. 
 
 A.D. 30. 
 
 40 at feasts : ' which devour widows' houses, and for a i Mt. 23. 14 ; Lk. 
 pretence make long prayers : these shall receive 20. 47. 
 greater damnation. 
 
 The widow'' s mites. 
 
 41 ""And Jesus sat over against the treasurj', and be- '^^^- ?{:^;(, 
 held how the people cast " money " into the treasury, o 2 ^i. 12. 9. 
 
 which was the middle place of the 
 couch on which they reclined at table. 
 Or, according to others, the couches 
 were ordinarilj' arran,»'ed ou three sides 
 of a square, the fourth being left ojjen 
 for the servants to wait on the tables. 
 The couch on the right was called the 
 highest, the others, resiK'cti vei\', tlie 
 middle, and tliu lowest couch. Com- 
 pare Luke 14 : 7-10. Fea.sis ; dinners 
 or suppers. The chief meal among the 
 Jews was taken toward evening, and 
 often prolonged into tlie night. This 
 verse shows how the scribes loved posi- 
 tions of lionor. 
 
 40. Jesus in this verse points to other 
 traits of the scribes ; their dishonest 
 and voracious avarice, and their hypo- 
 critical external piety. 
 
 Devour widows' houses. Like 
 cunning yet ferocious beasts, they de- 
 voured the substance of widows, who 
 were the most defenseless of tlie poor, 
 and the most deserving of sympathy 
 and kindness. Houses is liere used for 
 possessions, property. They influenced 
 widows to give them of their property, 
 as an act of piety, or to bequeath it to 
 them. As spiritual advisers, and some- 
 times as tlie executor of their wills and 
 the guardian of their children, they 
 could rob widows of their property. 
 Pious women were accustomed to con- 
 tribute to the support of religious 
 teachers, Luke 8 : 2, 3. " What words 
 can better descrilie the corrupt jiractices 
 of the so-called pricr-thood of Rome, 
 than these of our Lord?" — Alford. 
 For a pretence, make long pray- 
 ers. For a show, praying long. As a 
 pretext. They made religion a mask 
 in order to gnin the confidence and the 
 property of even tlie most lieliiless. 
 Some of the rabbin^ would iiray nine 
 hours a day. Greater damnation. 
 A more abundant condeirmathm, imply- 
 ing a most terril)le punishment as a 
 consequence. For the double sin of 
 hypocrisy and fraudulent injustice, they 
 should meet a terrible doom. 
 
 41-44. The widow's mites. Luke 
 21 : 1-4. Mark's account is fuller and 
 more picturesque. How fitting this 
 incident just here, after the description 
 of the scribes as devouring widows' 
 houses ! 
 
 41. And Jesus sat. According to 
 the best critical authorities. And sittiny. 
 This was the posture of teaching (ch. 
 4 : 1), and may indicate that posture 
 during and after concluding his last 
 discourse to the Jews. With this well 
 agrees Luke 21 : 1. "And he looked 
 up." Some suppose that after finish- 
 ing his discussions with the scribes, 
 and his discourses in the temple, he 
 sat down wearied, and rested liimself 
 opposite the treasurj'. Like a king he 
 sits in his own temple. The treasury, 
 according to the rabbins, was a name 
 applied to thiiteen brazen chests, which 
 stood in the second court of the tem- 
 ple or the court of the women, each 
 chest bearing an inscrijition denoting 
 the object of the contribution. These 
 chests were called trumpets, either from 
 their shape or the shape of the opening 
 into which the money was cast. The 
 contributions were made for various 
 purposes connected with the temple 
 services, and one chest is said to have 
 been devoted to offerings for educating 
 poor children of good families. 
 
 Beheld. He looked at them atten- 
 tively. So now Jesus surveys the offer- 
 ings of his people. See Remark 41, at 
 the end of the chapter. How the 
 people of all classes and conditions. 
 We may suppose that the people gene- 
 rally cast in their voluntary offerings. 
 This is said to have been the custom 
 before the Passover. Cast. The pre- 
 sent tense is used in the Greek, repre- 
 senting the scene as actually passing. 
 Money. Literally hra^s or <:o}jper. 
 But brass, the comiioiind of copper 
 and zinc, ai)pears not to have been 
 known among the ancients ; bronze, 
 compounded of tin and copper, was ex- 
 tensively used, and is sometimes desig- 
 
A.D. 30. 
 
 MARK Xn. 
 
 2.39 
 
 42 And many tliat were rich cast in much. And there 
 came a certain poor widow, and she threw in two 
 
 43 mites, wliicli make a farthing. And he called vnto 
 him liis discii)les, and saitli unto tiiem. Verily I say 
 
 unto you. That Ptiiis poor widow hath cast more in, ^ Mt. 10.42; 2 Cor. 
 
 44 than all they which luive cast into the treasury : for ®' ^~^' ^^■ 
 all they did cast in of their abundance; i but she of ""ch. 14. 8. 
 
 her want did cast in all that she had, ' even i\\\ her 'Deu. 24. 6 ; i 
 living. John 3.17. 
 
 nated b\' the word here translated 
 brass. But coj)per is said to luive been 
 the first metid that was wrought, and. 
 was early used for money, and seems 
 to be genendly intended by the word in 
 the >few Testament. Tlie word also 
 seems to have been used as a genei'al 
 term for money, with reference doubt- 
 less to coins of the lowest value. 
 Many . . . rich cast in much. 
 Probably not cop[)er alone, but also 
 silver. It would seem that observers 
 could see wliat each one {^ave. 
 
 42. And there came, etc. Ra- 
 ther, And one poor widow cmufi. Alone 
 and lonely, she arrests the attention of 
 observers; possibly callinj; forth sym- 
 pathy from a few ; but Jesus regards 
 her with admiration, while the midti- 
 tude of donors i)ass her unnoticed or 
 with indifference. Perhaps one of 
 those widows, whose property had 
 been devoured bj' some hypocritical 
 scribe. Threw in two mites. She 
 cast in two, when she might have re- 
 served one for her own use. This 
 shows how her whole heart was for 
 giving all to God. A mite was equal to 
 aljout two mills, and was the sm;dlist 
 coin current in Palestine, Luke 12 : .V.i. 
 Mark explains to his Konian renibTs 
 that two miles are equal to a farth- 
 ing (Matt. .5 : 26), or two-lifths of a 
 cent. In the Gr:eco-Roman coinage of 
 Palestine the mite and farthing were 
 the two smallest coins. 
 
 48. Jesus called his disciples, who 
 were near at band, and directed their 
 attention to this poor widow, and es- 
 pecially to her gift. He commenced 
 witli the solemn and authoritative de- 
 claration. Verily I say unto you, 
 with which be announced new and mo- 
 mentous truths. More than they 
 all, in proportion to her means and 
 in the sacrifice that slie made. This 
 Jesus explains in the next verse. The 
 motives of the contributors are not 
 taken into comparison, but only their 
 
 gifts. Yet the motive of the poor 
 widow, iu her circumstances and with 
 our Lord's commendation, can be 
 easily inferred. It was iu her case a 
 free-will ottering to (iod. How it was 
 in the cases of the others cannot be so 
 decidedly known ; for some doubtless 
 from proper motives cast in their gifts. 
 Yet from the character of the leading 
 classes, very justly represented by the 
 scribes (vers. 38-40), it may be presum- 
 ed that a majority of those casting in 
 much, did it not so much from love to 
 God as from love of human jiraisc. 
 
 44. For aH, particularly the rich, 
 with whom the poor widow is con- 
 trasted in vers. 41, 42. Of their 
 abundance ; out of their excess, 
 superabundance, overflow. But she, 
 in contrast, of her want, out <>/' her 
 deficiency, poverty. The two exjux's- 
 sions, all that she had, and even 
 all her living, or ratlier, her whole 
 lii'iiKj, exj)lain each (jther. She gave 
 all the money she had at that time, and 
 all she had to live ni)on, at least for that 
 day. Luke (21 : 4) more briefly says, 
 "All the living that she had." She 
 would fast in order to give. She felt 
 what she gave, they did not ; to her it 
 was real self-denial, but not to tliem. 
 In love she devoted ail to God, with 
 strong faith in his providential care. 
 
 Some very improperly apply the term 
 mite, or widow's mite, to their trifiing 
 coniributions. At the lowest estimate 
 a person contril)Ules " the widow's 
 mite," only as he gives a whole day's 
 income. And that in most cases would 
 not reach the poor widow's self-denial, 
 for she gave " out of her want." 
 
 Remarks. 
 
 1. God, who bestows all our gifts and 
 blessings, has a right to our service, 
 vers. 1, 2 ; James 1 : 17 ; 1 Pet. 4 : 7-11. 
 
 2. God's dealings with the Jewish 
 
240 
 
 MARK Xn. 
 
 A.D. 30. 
 
 nation an illustration of his goodness, 
 patience, long-suffering and judgments 
 toward wicked nations and individuals, 
 vers. 1-8 ; Ps. 81 : 13-10 ; Ezek. o9: 23 : 
 Heb. 1 : 1, 2 ; Jer. 7 : 25. 
 
 3. The history of the Jewish people 
 is an argument for human depravity, 
 vers. 2-8 ; Jer. 17 : 9 ; Acts 7 : 51, 52 ; 1 
 Thess. 2 : 15, 16 ; Rom. 8 : 7, 8. 
 
 4. A church should be of God's 
 planting, separated from the world, 
 witli tower and eveiy part well manned, 
 and bringing forth fruit unto God, vers. 
 1, 2 ; Epli. 2 : 19-22 ; 4 : 20-23 ; 5 : 7 ; 
 Rom. 12 : 6-8 ; 1 Cor. 3 : 8, 9 ; 2 Cor. 6 : 
 16-18; John 15 : 16; Col. 1 : 10. 
 
 5. The greater the privileges, if unim- 
 proved, the greater the guilt, and the 
 more awful the condemnation, ver. 9 ; 
 Matt. 23 : 34-38 ; Luke 12 : 45-48. 
 
 6. They who obstinately reject the 
 oflfers and privileges of the gospel shall 
 have them forever taken from them, 
 ver. 9 ; Prov. 1 : 24-32. 
 
 7. Let those to whom Christ has be- 
 come a stone of stumbling beware lest 
 he become a stone of condemnation and 
 unutterable ruin, ver. 9 ; Luke 2 : 34 ; 2 
 Cor. 2 : 16. 
 
 8. Christ the rock on which are built 
 our hopes, joys and full salvation, ver. 
 10 ; 1 Cor. 10 : 4 ; 1 Pet. 2:8; Matt. 16 : 
 18; Heb. 5:9; 12:2. 
 
 9. Christ is triumphant; and so will 
 his cause and people be, however dark 
 and foix-boding tlieir circumstances, 
 vers. 10, 11; Eph. 4:8; Rom. 8 : 37-39; 
 Luke 12 : 32. 
 
 10. Many have had their consciences 
 aroused, but continue impenitent ; and 
 in many an aroused conscience only lie- 
 gets greater hatred and wickedness, 
 ver. 12 ; 2 Cor. 2 : 16; Acts 13 : 45. 
 
 11. Those who are now offended at 
 God's faithful servants for preaching 
 the truth would have joined with the 
 scribes against Jesus, ver. 12 ; John 15 : 
 18-21. 
 
 12. How great the opposition of the 
 wicked to Clirist ! Enemies unite in 
 conspiring against him ; play the hviio- 
 crite and act as his friends; acknow- 
 ledge the trutli and his true cliaracter 
 with evil intent, vers. 13, 14 : Ps. 2 : 2 ; 
 12: 2; 55 : 21. 
 
 13. Hypocnsy and deceit in religion 
 will not escape the detection of Clirist, 
 nor his withorin<r curse, ver. 15 ; Isa. 
 29 : 15, 16 ; Heb. 4 : 13. 
 
 14. Let us beware of partial views of 
 truth and duty, failing neither to re- 
 
 coirnize our duties to governmeut nor 
 to God, vers. 15-17 ; Dan. 6 : 3, 10. 
 
 15. The distinction made by Jesus 
 between duties to God and to govern- 
 ment shows that tlie two are in har- 
 mony, yet not to be mingled together. 
 The church and state should be distinct 
 yet hamonious, vers. 16, 17; Rom. 13 : 
 7 ; 1 Pet. 2 : 13-17. 
 
 16. Civil government is an ordinance 
 of God, and all of its law^ful require- 
 ments ought to be obeyed. The best 
 citizen will make the best Christian, 
 ver. 17 ; Rom. 13 : 1-5 ; Acts 4 : 19 ; 
 Dan. 4 : 27 ; 3 : 16-18. 
 
 17. " Nothing is more likely to en- 
 snare ministers than bringing them to 
 meddle with controversies about civil 
 rights, and to settle landmarks between 
 the prince and the suljjects, which it Is 
 fit should be done, while it is not at 
 all tit that they should do it." — M.\t- 
 THEW Henry. Vers. 14-17; 2 Tim. 
 3 :4. 
 
 18. Men in every lawful station have 
 their rights, and sliould receive all due 
 honor, ver. 17 ; 1 Pet. 2 : 13-17. 
 
 19. If there come a collision between 
 human and divine law, the Christian's 
 duty is plain: he must obey God rather 
 than man. "Julian was an unbelieving 
 emperor, an apostate, a wicked man, 
 and an idolator. Yet Christian men 
 served as soldiers under him. . . . 
 When the emperor wished them to 
 worship idols or burn incense to them, 
 they preferred honoring God before 
 him. But when he said, ' Draw out in 
 order of battle, march against that na- 
 tion,' they obeyed. They made a dis- 
 tinction between their eternal Master, 
 and their temporal ; yet they were sub- 
 missive to their temporal master for 
 their eternal Master's sake." — Auors- 
 TiNE. Ver. 17 ; Dan. 3 : 16-18 ; 6 : 10 ; 
 Acts 4 : 19, 20. 
 
 20. As in the daj's of our Savior, so 
 ever since have infidels and opposers of 
 Christ been shifting their ground of 
 attack, vers. 13, 18, 28; ch. il : 28. 
 
 21. The object of infidels and op- 
 posers to Christ is often only to entan- 
 gle Christians with ditfioulties. Press 
 them with plain facts and evidences of 
 Christianity, vers. 20-23 ; Acts 13 : 8-11. 
 
 22. Beware of imaginary diflflculties 
 in the doctrine of a future life, and of 
 drawing certain conclusions in respect 
 to it from analogies of the present life, 
 vers. 18-ii4; 1 Cor. 15 : 39-41, 51-54; 1 
 John 3 : 3. 
 
A.D.30; 
 
 MARK XIII. 
 
 241 
 
 23. Thorough and experimental know- 
 ledge of Scripture, and just conceptions 
 of the power of (iod, are preventives of 
 error in rci;anl to the doctrines of re- 
 vealed Iriitli, ver. )U; Job 26 : 14; Ps. 
 62 : 11 ; Joim .5 : 89; Acts 17 : 11 ; 26 : 
 8 ; 1 Cor. 1 : 2.5 ; 2 Tim. 3 : 1.5. 
 
 24. Christ and the Scriptures clearly 
 teach the existence of angels, ver. 2.5 ; 
 Matt. 13 : 41 ; 24 : 31, 30 ; Ps. 8:5; 
 Hel). 2 : 7, 9. 
 
 25. We ma}' reason analogically from 
 the condition of angels in regard to our 
 future .state, ver. 25; Jud. 13 : 17-20; 
 2 Sam. 14 : 20 ; Ps. 103 : 20 ; Ueb. 12 : 
 22 ; Rev. 12 : 7 ; 22 : 8, 9. 
 
 2t). There is to be a resurrection of 
 the body from the dead, ver. 26; John 
 5 : 28, 29 ; 1 Thess. 4 : 16, 17. 
 
 27. There is a conscious existence be- 
 tween death and the resurrection, ver. 
 26; Job 19 : 26, 27, clearly and correct- 
 ly rendered by Dr. Conant, Wittiout my 
 Jlc.sh I Khali see God, that is, separated 
 from my body, in my disembodied state 
 after death, Luke 16 : 22, 23 ; 23 : 43 ; 
 2 Cor. 5:8; Phil. 1 : 21-23. 
 
 28. The resurrection is so important 
 in man's future existence, and essen- 
 tial to his glorified state, that the 
 Scriptures associate it with his whole 
 future life and immortality. " With- 
 out the body man has not his whole 
 full life."— Nast. Ver. 26; Luke 20 : 
 36 ; K(Mn. 8 : 11, 23 ; 2 Cor. 5 : 4 ; 2 
 Tim. 1 : 10. 
 
 29. In the establishment and defense 
 of any doctrini', our first appeal should 
 be to Scripture, ver. 26 ; Isa. 8 : 20. 
 
 30. Seek not the mere letter of Scrip- 
 ture, but its deep ami spiritual meaning, 
 vers. 26, 27; John 16: 13; 1 Cor. 2: 
 10-16 ; 2 Cor. 3 : 6. 
 
 31. The essence of true religion is 
 hoiy love, vers. 28-31 ; Rom. 5:5; 13 : 
 8. 10 ; 1 Cor. 13 : 1-3, 13 ; 1 John 4 : 
 21. 
 
 32. The duties we owe to God and 
 man do not conflict, but rather confirm 
 and sui)port each other, vers. 29-31 ; 
 Matt. 2-2 :40; Rom. 13: 10. 
 
 33. Tlie ordinanees and external du- 
 ties of religion have tiieir place and aie 
 inioortant, but they should only be tiie 
 expressions of an inward and nH)re im- 
 portiuit service, ver. 33; Rom. 10:9, 
 10; 14 : 17; 1 Cor. 11 : 2, 23. 
 
 ;i4. How far a person can go in re- 
 ligion, and not be a true disciple ! Ver. 
 34 ; eh. 10 : 20, 21 ; John 12 : 42, 43. 
 
 35. Many wonder at the wisdom of 
 
 21 
 
 Christ, and feel the force of his doc- 
 trines, without being savingly bene- 
 fited, ver. 34 ; Acts 13 : 41. 
 
 36. What think you concerning the 
 Christ ? of liis nature, character, work ? 
 What is he to thee? Vers. 35-37; 
 Rom. 9:5; I Cor. 1 : 23, 24 ; 15 : 25 ; 
 Heb. 12 : 2, 3. 
 
 37. Jesus recognized the old Testa- 
 ment Scriptures as written by insi)ira- 
 tion of God, ver. 3(! ; Luke !M : 2.5-27. 
 
 38. Tlie doctrine of Christ's hnman- 
 ity and divinity is taught in Scripture, 
 and explains difficulties which would 
 be otherwise insupcralile, vers. 36,37; 
 Matt. 1 : 23 ; John 1 : 1, 14 ; Phil. 2:6; 
 
 1 Tim. 2:5; licb. 2 : 14-17. 
 
 39. A religion that seeks a mere out- 
 ward ajjpearance, and has for its mo- 
 tive the applansc of men, is not only 
 destitute of the power of godliness, but 
 an enemy to it and its graces, vers. 38, 
 39; Matt. 6 : 1, 5, 16 ; 2 Tim. 3:2-5; 
 
 2 Pet. 2 : 3 ; 3 John 9. 
 
 40. A love of human honors and flat- 
 tering titles is unbecoming a follower 
 of Jesus, vers. 38, 39 ; Phil. 2 : 5 ; 1 Pet. 
 5:5; 1 John 2 : 1.5. 
 
 41. Jesus beholds and estimates our 
 offerings, vers. 41-44 ; Matt. 6 : 19, 20 ; 
 10 : 8 ; Acts 20 : 35 ; 2 Cor. 8 : 12. 
 
 " Jepns unseen— but who all hearts can eee, 
 Still sits and overtooUs the treasury ! 
 Cast in your ofTcringa where his cause 
 
 invite?, 
 Ye rich your talents, and ye poor your 
 
 mites. 
 Render to God the things that are his due. 
 He jrave his Son, who gave himself for 
 
 you." Montgomery. 
 
 CHAPTER XIII. 
 
 Jesus, having closed his ministry to 
 the people, leaves the temj)le, and con- 
 tinues it with his discii>les. In this 
 chapter we have a remarkable pro- 
 ])hetie di>cour.se, which has been vari- 
 ously exi>laiiuHl and justly considered 
 one of tiie most important and difficult 
 in the New Testament. It is given 
 most fully by Matthew, chapters twen- 
 ty-four and twenty- live, which sec and 
 compare notes ; also, .Author's "Har- 
 mony of the Gosi)els," § 154. 
 
 Three events appear to be foretold in 
 this chapter : the destruction of the 
 temple and Jerusalem by tiu' Romans ; 
 the second coiidng of Christ ; and the 
 end of the world. The great difficulty 
 is to understand the relation of the 
 
243 
 
 MARK XIII. 
 
 A.D. 30. 
 
 Jesus foretells the destruction of Jerusalem^ and his 
 second coming. 
 
 XIII. AND • as he went out of the temple, one of his 
 disciples saith unto him, Master, see what manner 
 
 'Mt.24. l;Ll£.21. 
 5. 
 
 Be vera! portions of this prophecy to 
 these topics, and their relation to one 
 anotlier. Some liold tliat they are suc- 
 cessively presented, and that the tran- 
 sitions from one to another are clearly 
 marked. They are not, however, agreed 
 as to wl)ere the transitions are. Others 
 suppose a blending of topics, in whicli 
 the destruction of Jerusalem is made 
 typical of the end of the world, and 
 that this, lilie many of the prophecies 
 of the Old Testament, has successive 
 fulfillments. So far as need be these 
 points will be discussed in the notes 
 that follow. I suggest tlie following 
 synopsis: 
 
 I. The Occasion of the Inquiry and 
 Discourse : Jesus foretelling the de- 
 struction of the temple, vers. 1, 2. 
 
 II. The Inquiry : When shall these 
 things be ? And what the sign when 
 they are about to be accomplished ? 
 Vers. 3, 4. 
 
 The disciples conceived of the de- 
 struction of Jerusalem, the coming of 
 Christ, and the end of the world, as 
 simultaneous, or nearly so. 
 
 III. The Reply, vers. 5-37. 
 
 1. Jesus cautions them against ex- 
 pecting his coming before tlie gospel is 
 preached in all tlie world, vers. 5-13. 
 This includes cautions : 
 
 a. Against being deceived by false 
 Christs, vers. 5, 6. 
 
 b. Against being troubled about wars 
 and calamities, which are not indica- 
 tive of the end, but are only the be- 
 ginning of sorrows, vers. 7, 8. 
 
 c. Against themselves in persecution ; 
 persecution itself would tend to for- 
 ward the gospel, which must first be 
 preached to all nations, vers. 9, 10. 
 
 Not to premeditate, but to depend on 
 the Holy Spirit in making their de- 
 fenses before their enemies. He that 
 endureth to the end shall be saved, vers. 
 11-13. 
 
 2. The destruction of Jerusalem, with 
 directions as to what they should then 
 do, and a caution against expecting him 
 then, vers. 14-23. 
 
 a. The abomination of desolation be- 
 tokening the destruction of Jerusalem, 
 ver. 14. 
 
 b. The disciples are instructed to 
 make a precipitate flight, vers. 15, 16. 
 
 c. The unparalleled sufferings of that 
 time, vers. 17-19. 
 
 d. Those days shortened far the sake 
 of believers, ver. 20. 
 
 e. Cautions against the Christs of thai 
 daj% for they will be but pretenders, 
 vers. 21-23. 
 
 3. The sights and the time of his com- 
 ing, vers. 2i-27. 
 
 a. Terrific phenomena and changes 
 in nature after the Jewish people have 
 endured their full measure of sufferiug, 
 vers. 24, 25. 
 
 b. The Son of man coming in the 
 clouds of heaven, ver. 26. 
 
 4. Attendant circumstances of his 
 coming, ver. 27. 
 
 5. Returning somewhat in his dis- 
 course, he teaches, by an illustration 
 from the fig-tree, how to judge con- 
 cerning the time of those things which 
 should occur in that generation, and 
 were more certain than the established 
 order of nature, vers. 28-31. 
 
 6. But of the time of his coming, 
 that is known only to the Father. 
 Watchfulness is therefore necessary, 
 and enforced by a case of a porter left 
 in charge of his master's house, vers. 
 32-37. ■ 
 
 Jesus speaks of the time of his com- 
 ing without special reference to the de- 
 struction of Jerusalem, whether soon 
 after or long after that event. " That 
 day and hour" (ver. 32), the time of 
 his coming, is, however, in contrast to 
 " these things" (ver. 30), the calamities 
 attending the destruction of Jerusalem 
 We can thus see tlie reason why the 
 early disciples expected a speedy re- 
 turn of our Lord, 1 Thess. 4 : 15 ; 2 
 Tliess. 2 : 1-4. 
 
 1, 2. Jesus leaves the temple and 
 
 FORETELLS ITS DESTRUCTION. Matt. 
 
 24 : 1, 2 ; Luke 21 : 5, 6. LHke omits 
 the fact that Jesus now left the temple. 
 Mark is the most definite in his state- 
 ment. 
 
 1. As he went out of the tem- 
 ple, taking his final dep;irtuie ; more 
 clearly expressed by Matthew (24 : 1), 
 " And Jesus went out and departed 
 
A.D. 30. 
 
 MARK Xni. 
 
 243 
 
 of stones and what buildings are here ! And Jesus 
 answering said unto him, Seest thou these great 
 buildings ? " There shall not be left one stone upon ° Lk- 19- 44 
 another, that shall not be thrown down. 
 
 And as lie sat upon the mount of Olives over 
 against the temple, Peter and James and John and 
 
 from the temple." It was now toward 
 evciiinfj-, Tuesday, April 4lli. Tcmjili' 
 here is the whole sacred iiiclosure. ISee 
 on ch. 11 : 11. One of his disci- 
 ples, very probably Pctur, who fre- 
 quently acted as spokesman for tlic 
 apostles, Matt. 1(5 : IG ; John 6 : 08. 
 Hence Matthew could say " his disci- 
 ples." Mark alone vividly fjives the 
 exclamation, Master (Tiac/irr), see 
 what maimer of stones and what 
 buildings, wliat inanncr of bnUdinijx ! 
 The lamentation over Jerusalem, and 
 tlie denunciation apdnst lier (Matt. 2'd: 
 37, 38), may have led the disciples to 
 turn his attention to the magnificence 
 of the temple, as if to i)lead for its 
 preservation. Josephus describes the 
 temple as built of white maible, its 
 face toward the east, covered over with 
 l)lates of gold, appearing in the dis- 
 tance like a mountain covered with 
 enow, with its gilding dazzling as the 
 rays of the sun. Some of its stones 
 were forty-five cubits long, five high, 
 and six broad. (Joseph. Jewish War, v. 
 5. 6; vi. 4. 1.) Dr. Robinson speaks of 
 immense stones still remaining in the 
 ■wall, one of which measures ~4 feet 
 long, 6 feet broad, and 3 feet liigh. 
 Similar stones are found in Baalbek, 
 Lel)anon, measuring 03 and 04 feet 
 each. 
 
 2. And Jesus answered, etc. 
 According to the highest ciitical au- 
 thorities. Ami Jesus said to him, a 
 ))iirase so often used by Mark, ch. 1 : 
 17 ; 4 : 31, 34. 30. 30, 35, etc. Seest 
 thou, etc. The question fixed their 
 whole attention for the moment on the 
 great buildings of the temple, and pre- 
 pared them for what he was about to 
 say. Notice tliat he speaks both of the 
 building and the stones, ver. 1. 
 
 There shall not be left one 
 stone upon another. Tliis was 
 fulfilled forty years afterward, A.D. 70. 
 Josephus relates that Titus tried in 
 vain to save the temple. Tiie Jews 
 themselves first sot fire to its porticoes ; 
 after which one of the Roman soldiers, 
 without any command, threw a burniug 
 
 firebrand into the golden window, and 
 soon the holy liouse was in flames. 
 Titus ordered the fire to be extinguish- 
 ed, but his command was not obeyed. 
 The soldiers were furious, and nothing 
 could restrain them. Thus, even 
 against the will of Ciesar, the temple 
 was completely destroyed, and the 
 prophecy was fultilled. After the city 
 was taken, Titus gave orders to de- 
 molish the entire city and temple, ex- 
 cept three towers and part of the west- 
 ern wall. The rest of the wall was laid 
 so completely even with the ground by 
 those who dug it up from the founda- 
 tion that there was nothing left to 
 make those believe that came thither 
 that it had ever been inhaliited. (Jo- 
 sephus, Jew, War, vi. 4. 5-7 ; vii. 1.) 
 Later still, Terentius Rufus, an officer 
 in the army of Titus, ordered the site 
 of the temple to be furrowed with a 
 plowshare. Thus nothing was left but 
 parts of the massive foundations, which 
 still remain, Mic. 3 : 13 ; Jer. 20 : 18. 
 
 3, 4. The inqcihv. Matt. 34 : 3 ; Luke 
 21 : 7. Luke omits the fact that this 
 occurred on the Mount of Olives. 
 Mark alone nientions the uames of 
 those making the incjuiry. 
 
 3. And as he sat upon the 
 Mount of Olives. Having gone to 
 the mount, on his way to Bethany, and 
 sitting down there. " Concerning this 
 mount, see on ch. 11 : 1. .Mark alone 
 states that he sat over against the 
 temple. " I went out of the city, 
 and ascended to the top of the Mount 
 of Olives. . . . Crossing the upper 
 bridge over the Kedrou, I followed the 
 middle path which leads over the hill, 
 a little to the left of the garden of 
 Gethsemane. When about half way up 
 the ascent 1 found myself, apparently, 
 off against the level of Jerusalem. 
 Hence Mark is perfectly exact when he 
 represents the Savior as being ' over 
 against the temple, as he sat upon the 
 Mount of Olives,' and foretold the 
 doom of the devoted city." — Dr. 
 Hackett, niiislralioiis of Scripture, p. 
 381. It is a remarkable fact Uiut tlu; 
 
244 
 
 MARK Xin. 
 
 A.D. 30. 
 
 4 Andrew asked him privately ^ Tell us, when sliall * Mt. 24. 3 ; Lk. 21, 
 these things be ? and wliat shall be the sign when all 
 
 these things shall be fultilled ? 
 
 5 And Jesus answering them began to say, J'Take "s^i'. f^h '«^'''i' 
 
 6 heed lest any man deceive you : for many shall come ' ' 
 in my name, saying, I am Christ ; and shall deceive 
 
 siege of Jerusalem be<>au on this 
 mount, and at the Passover, the time 
 of this prophecy. (Joseph. Jewish War, 
 v. 3. 3; vi. 9. 3.) 
 
 Mark alone mentions Peter, 
 James, John and Andrew as the 
 inquirers, ch. 1 : l(J-20 ; 3 : 1(5-18. Mat- 
 thew says " tlie disciples." The four 
 asked for the rest, or possibly were the 
 only earnest seekers. Privately. 
 They very probably came first to Jesus 
 and asked him, the rest coming up and 
 hearing the discourse. 
 
 4. When shall these things be, 
 which he had predicted respecting the 
 destruction of the temple, ver. 2. 
 What shall be the sign ? W/int is 
 or willbe the sUjn? When all these 
 things, whicli his prediction involved. 
 They conceived of the destruction of 
 Jerusalem, the coming of Christ, and 
 the end of the world or the present dis- 
 pensation, as closely connected. Hence 
 in these two questions we have the three 
 in Matthew, (1.) "When sliall these 
 things be V " (2.) " What is the sign of 
 thy coming ; and (3) of the end of the 
 world?" Shall he^ about to be ful- 
 filled, or aecoiiiplin/ted. If the temple 
 was to be destroyed, they would natu- 
 rally expect his glorious coming imme- 
 diately, when, after destroying his ene- 
 mies, he would establish a magnificent 
 and religious kingdom, Luke 24 : 21 ; 
 Acts 1 : 6. Such brief revelations of 
 such great and terrible events arouse 
 their desire for more definite informa- 
 tion. Hence they ask for the time of 
 "these things," and the sir/n or tokens 
 of "all these things." 
 
 5-37. Our Lord's reply. Jesus 
 wisely says notliing about a temporal 
 kingdom, but describes more minutely 
 the destruction of Jerusalem and the 
 signs and manner of his second glorious 
 coming, with certain cautions against 
 the errors to which they would be ex- 
 posed, Matt. 24 : 4-51 ; Luke 21 : 8-36. 
 Matthew is tlie fullest, and, in addition 
 to what is parallel in this chapter and 
 in Luke, gives the ])ui-ables of the Ten 
 Virgins and the 'i'alcnts. Yet Mark js 
 
 in some jtlaces more vivid and circum- 
 stantial. Notice the repeated exhorta- 
 tion, " Take heed," vers. 5, 9, 23, SH, 
 The command not to premeditate 
 (ver. 11) is not given by Matthew, 
 though the thought is presented by 
 Luke (21 : 14, 15). 
 
 5-13. Jescs begins his reply by 
 cautioning them against expecting 
 him before the gospel is preached in 
 ALL THE WORLD. Matt. 24 : 4-14 ; Luke 
 21 : 8-18. 
 
 5. In this and the following verse 
 Jesus cautions them against false 
 Christs. A false Christ is one who as- 
 sumes to take the place or act the part 
 of the Messiah. Began to say, which 
 Dr. J. A. Alexander aptly says " is 
 something more than said, and seems 
 here to imply that what he said was not 
 resti'icted to a single topic, that he first 
 spoke of one thing and proceeded to an- 
 other. This is the more probable be- 
 cause our Lord, instead of beginning 
 with the signs or i)remonitions of his 
 second coming, as many seem to think 
 he does, and as the twelve may have 
 expected, begins by telling them what 
 was not to be so reckoned, although 
 apt to be mistaken for the signs in 
 question." Take heed. Be on your 
 
 fuard. Often repeated in this chajiter. 
 ee preceding paragrai)h on vers. 5-37. 
 Lest any man deceive you. Lest 
 any one lead you astray. This shows 
 the cautionaiy and admonitory nature 
 of the first portion of this discourse, 
 and indeed the general nature of the 
 whole discourse. 
 
 6. A reason for giving the preceding 
 warning. In my nanie. Not in the 
 name of Jesus, but of the Messiah, 
 claiming to be him, or to represent 
 him. I am Christ; rather, lam /le, 
 " I am the Christ," Matt. 24 : 5. There 
 were many such. Josephus, a Jew not 
 converted to Christianity, but an eye- 
 witness of the calamities attending the 
 destruction of Jerusalem, and, to a con- 
 siderable extent, an actor in them, has, 
 in his account of the Jewish War, given 
 a striking comment, and delineated the 
 
A.D. 30. 
 
 MARK XIII. 
 
 245 
 
 many. And when ye shall hear of wars and ru- 
 mours of wars, «be ye not tr()ul)led: ior Hia-h t/iiin/H ' Pro. 3. 25. 
 must needs be ; but the end s/iitll not he yet. For 
 nation shall rise against nation, and kingdom against 
 kingdom: and there shall \)C eartJKjuakes in divers 
 places, and there shall be famines and troubles. 
 "These are the beginnings of sorrows. * Mt. 24. 8. 
 
 wonderful fulfilhnent of the fii-st por- 
 tion of this diapter. He spealvs of tlic 
 land beinj^ overrun witli magicians, se- 
 ducers, and impostors, who drew the 
 people after tliem into the wilderness, 
 proniisiuf^ to show them siu;us and won- 
 ders. Tlius Theudas, not the one men- 
 tioned Acts 5 : 8(), but a later one, per- 
 suaded a lars^e body of people to follow 
 him to the .J()nlan, promising to divide 
 the river, as Elijah and Elisha had done 
 of old. But he was taken prisoner be- 
 fore arriving there, and beheaded. An 
 Egyptian also pretended to be a proj)het 
 (Acts 21 : 38), and deluded thirty thou- 
 sand men. (Joseph. Antiq. xx. .5. 1 ; S. 
 0; Jeivish War, ii. 13. 4, 5.) After the; 
 destruction of Jerusalem, Bar Cochba 
 and Jonathan appeared, and almost 
 every age since has witnessed false 
 Clirists, some of whom have claimed, 
 in one sense or another, to be our Lord 
 liimself. 
 
 7. \n this and the verse that follows 
 Jesus cautions them against being trou- 
 bled witli wars and various calamities 
 which should come u|)on the earth and 
 the Jewish nation, suppo>in<r them to 
 be indicative of the eiul, when they 
 were but the bcirinning of sorrows. 
 Hear of wars and rumors of wars. 
 These wars must be such as to be a 
 terror to Cluistians, threatening their 
 nation and their homes. The wars arc 
 to l)e regarded as certain and actual to 
 them. But the rumors of wars would 
 naturally be exaggerated, confused, and 
 friiihtful, and hence more terrible than 
 war itself. There were numerous aj^i- 
 tations and insurrectinns in the Koman 
 empire previous to the destruction of 
 Jerusalem, in which much blood was 
 shed. Also in Rome itself four empe- 
 rors, Nero, Galba, Otho, and Vitellius, 
 came to violent deaths in cit;hteen 
 months. Alford refers to the tfirre 
 threats of war a(/ai)ist the Jews by Cali- 
 gula, Claudius, and Nero. When this 
 prediction was made it was a time of 
 peace throughout the Koman empire. 
 
 Be ye not troubled, etc. Be not 
 
 confused, agittited, filled with alarm. 
 The reason is given ; such things must 
 take place, but tlie end of the woild 
 is not yet. Some suppose eml of tri- 
 biiluiloHs is here meant ; but it is more 
 natural to refer it to tlie end of the 
 world, or tlie present state of things, 
 since that is one of the nuiin points of 
 his discourse. Besides, as Lange re- 
 marks, " the end of the calamities is the 
 end of the world," 1 Pet. 4 : 7. When 
 it is remembered how often Christians 
 have regarded wars and great national 
 commotions as signs of tlie coming of 
 Christ and tlic end of tlie world, it may 
 be seen how wise and necessary was this 
 caution of our Savior. These things 
 must take place ; they are in the dis"ine 
 plan, liut the end is not yet; therefore 
 be not troulded, but patient, hopeful, 
 and tranquil. 
 
 8. For. The calamities mentioned in 
 the prceedint^ verse, and the reason for 
 not being tioubled enlarged upon. 
 Nation shall rise against nation, 
 and kingdom, etc. Hace auainst 
 race, and kiuiidom apiinst kingdom. 
 In the precediui^ verse, Jesus says they 
 shall hear ; now he states what will 
 certainly take place. There shall be 
 ureat national struggles, and i)olitical 
 revolutions. " There were serious dis- 
 turbances, (1) which gave rise to the 
 complaint against and deposition of 
 Flaccus, and Philo's work against him 
 (A.D. 38), in which the Jews as a nation 
 were the especial olijects of persecu- 
 tion ; (i) at Seleucia, about the same 
 time (Jose])hus, Aiititj. xviii, 9. 8, it), in 
 which more than lifty thousand Jews 
 were killed; (3) at Jamnia, a city on 
 the coast of Judea, near Jojjpa. Many 
 other such national tumults are record- 
 ed by Josephus." — Ai.FORD. The refe- 
 rence here, however, must not be con- 
 lined merely to the Jewish jieople. 
 
 Earthquakes. A great earthquake 
 
 occurred in Cret-i about A.D. 40; at 
 
 Rome in 51 ; in Phrvgia in .53 ; in Lao- 
 
 dieea in (30; in Campania in .58 • at 
 
 I Jerusalem in 07 (Joseph. JewUh War, 
 
246 
 
 MARK Xm. 
 
 A.D. 30. 
 
 9 But '' take heed to yourselves : for tliey shall de- 
 liver you up to councils ; aud in the synagogues ye 
 shall be beaten: and ye shall be brought before 
 rulers and kings for my sake, for a testimony against 
 10 them. And " the Gospel must lirst be publislied 
 amons: all nations. 
 
 "Mt. 10. 17, 18; 
 24. 9 ; Rev. 2. 10. 
 
 Mt. S4. 14. 
 
 iv. 4. 5.) Pompeii was visited with 
 two disastrous earthquakes about 63. 
 
 Families* Historians speak of seve- 
 ral famines, in different parts of tlie 
 world, wliicli happened in tlie reign of 
 Claudius (A.D. 41-54), one of which was 
 particularly severe in Judea, about 
 44r-47. (Joseph. A?itiq. xx. 2. 5; 5. 3.) 
 Compare Acts 11 : 38. Suetonius and 
 Tacitus speak of famines about this 
 time. There was also a famine in Judea 
 in the third year of Nero's reign, about 
 A.D. 56. 
 
 Troubles. Commotions, tunuilts. 
 Mark alone gives this, and it is omitted 
 by some of the oldest manuscripts. 
 Josephus records many insurrections 
 and tumults. The threat of Caligula 
 to put his image in the temple caused 
 a great commotion. The beginnings 
 of sorrows. Not the end, as too 
 many will be ready to imagine, but the 
 beginning of throes or birth-pangs ; 
 often applied to intense sufferings 
 which precede a change for better or 
 worse. Rom. 8 : 22 ; 1 Thess. 5 : 3. The 
 death-pangs of the present state, and 
 the birth-pangs of Christ's glorious 
 kingdom. Acts 3 : 21 ; Kom. 8 : 18-23. 
 
 9. Jesus cautions them in regard to 
 their own conduct in persecution. 
 Persecution will tend to forward the 
 gospel, which is to be preached to all 
 nations. But take heed to your- 
 selves. Care not for oilier matters, 
 hnt look to i/onrsdues (2 John S), in order 
 to guard against and avoiil dangers 
 which shall be close upon you. They 
 would be in danger of becoming of- 
 fended, disaffected toward the cause of 
 Christ (Matt. 24 : 10) ; or their love 
 miglit wax cold (Matt. 24 : 12) ; or they 
 might trust in themselves instead of 
 trusting in the Spirit, ver. 11. 
 
 Councils; not to the council (ch. 
 14 : 55), or Sanhedrim, which was the 
 supreme national court of the Jews; 
 but to councils (without the article), the 
 lower courts. Matt. 10 : 17. Some sup- 
 pose them to be the courts of sei'en es- 
 tablished in every city, in conformity 
 to Deut. l(i : 18, and explained by Jo- 
 
 sephus {Antiq. iv. 8. 14). Others, that 
 they wei'e the tribunals connected with 
 the synagogues, commonly known as 
 "the council of three," who could 
 punish by scourging. Both may be in- 
 tended ; this, however, is unimportant, 
 since the idea simply is that they 
 should be arraigned before courts of 
 justice. 
 
 In the synagogues, etc. The 
 most literal rendering is. Ye shall be 
 beaten into the syiiagof/ues, which some 
 adopt. After the trial and condemna- 
 tion in the councils, they would be led 
 into the synagogi'.es or public assem- 
 blies to be beaten. But fanaticism 
 would not wait ; they will be scourged 
 on the way thither. But a common 
 and I think preferable construction 
 makes the words mean. Into the syna- 
 (/o(/nes ye shall be taken and beaten. 
 Scourging was actually inflicted in the 
 assemblies for public worship. Com- 
 pare Acts 5 : 40 ; 2 Cor. 11 : 24. 
 
 Ye shall be brought, as criminals. 
 Rulers. GoveriMrs. For a testi- 
 mony, respecting Christ and the truth. 
 Against them, to them, the govern- 
 ors and kings. Thus by means of 
 persecution many in authority would 
 hear the gospel. Paul gave his testi- 
 mony to King Agrippa (Acts 26 : 1 ) and 
 to Ciesar, 2 Tim. 4 : 16. Compare Acts 
 4 : 8 ; 16 : 20 ; 22 :30. Persecution in the 
 early church I'esulted in the further- 
 ance of tlie gospel, Acts 8 :4 ; Phil. 1 :12. 
 
 10. The gospel must first be 
 published, etc.; first be preached 
 ainomi all the nations, before the end, 
 ver. 7; .Matt. 24 : 14. And suffering 
 and preaching will go together. This 
 was really the ease, so far as the world 
 was then kiiown, in the apostolic age, 
 and befoie the destruction of Jerusa- 
 lem, Rom. 1 : 5, 8 ; 10 : 18 ; 15 : 24 ; 
 Col. 1 : 6, 23 ; 2 Tim. 4 : 17. The gos- 
 pel had been preached as far as Scythia 
 on the nortli, Ethiopia on the south, 
 India to the east, and Spain to the west. 
 So before the end of this dispensation 
 the gospel shall be made known to all 
 nations. "The universal promulga- 
 
A.D. 30. 
 
 MARK XIII. 
 
 247 
 
 11 ^ But when they shall leivd yon, and deliver you up, 
 take no thouglit beforehand what ye sliall speak, 
 neither do ye premeditate: hut wliatsoever sliall be 
 given you in that hour, that speak ye: for it is not 
 
 12 ye that speak, "but the Holy Spirit. Now 'the 
 brother shall betray the brother to death, and the 
 father the son ; and children shall rise up against 
 tfieir parents, and shall cause them to be put to 
 
 13 death. ^And ye shall be hated of all inen for my 
 name's sake. But '' he that shall endure unto the 
 end, the same shall be saved. 
 
 "Mt. 10. 19; Lk, 
 12. 11 ; 21. 14. 
 
 'Ac. 2. 4; 4. 8,31. 
 f Mic. 7. 6;Mt. 10. 
 
 21; 24. 10; Lk. 21. 
 
 Ifi. 
 e Mt. 24. 9; Lk.21. 
 
 17; John 15. 18; 
 
 17. 14. 
 » Dan. 12. 12 ; Mt. 
 
 K). 22; 24. 1.3; 
 
 Rev. 2. 10. 
 
 tion of the {rospcl is tlie true sign of 
 tlie end, botli in the (narrow ami re- 
 stricted) seri!?e in wliii-li the disciples 
 put tlie question, and in the (wider and 
 iniiversal) sense whieh, in tlie Savior's 
 mind, it really involvt'd." — Judge 
 Jones. The end of the Jewish state 
 and the destruction of Jei'usaleni are 
 typical of the end of the world, or the 
 gospel dispensation. 
 
 11. Jesus cautions them afi":iinsttrnst- 
 ins in themselves instead of the Holy 
 S|>irit in their defense l)i'fore councils, 
 
 fovernors and kini;;s, ver. (•. Compare 
 latt. 10 : 19, -20. Shall lead you 
 and deliver you up. Rather, Imd 
 yon, delireriufj ijon itp; or, with tlie Hitile 
 Union version, "Lead you away to de- 
 liver you up." Take no thought 
 beforehand. Take not l/ioiif//it, etc. 
 Be not unduly solicitous, he not anxi- 
 ous. Matt. 6 : 25. Neither do ye 
 premeditate. This is omitted by 
 the best text. Weirds shall be f,'ive!i 
 you iii that hour, when you sliall he 
 arraigned. That speak "ye in your 
 defense. See Acts 4 : S-l'i. The com- 
 mand is to speak only what should l)e 
 given them ; and the reason is. For 
 it is not ye that speak, etc. They 
 should be specially and completely un- 
 der the control of the Ifoh/ iSjiirU, so 
 that they would be as instruments in 
 his hands. It should lie noted that this 
 command has no reference to preaeli- 
 ing generally without any forethought 
 or previous preparation. It cannot be 
 used to support any such practice. 
 Read the direction of Paul to Timothy, 
 "Give attendance to reading," etc., 1 
 Tim. 4 : 1.3, Itj. 
 
 12. Now. And. Jesus enlarges upon 
 the persecutions, which would be so 
 severe that even the tenderest relations 
 of life would not form a barrier. Bro- 
 ther would betray, deliver vp (the 
 
 same word so translated in the jireced- 
 ing verse) to the magistrate lirotlier ; 
 the father, tlie child ; and even children 
 would rise up againsl ])arents. The re- 
 sult of such judicial iiroceedings would 
 be death. Early church history shows 
 the fullillmciit of these predictions. 
 
 13. The clima.v of hatred ; universal, 
 by all ; and founded on their relation 
 to Christ, for my name's sake. On 
 account of their attachment to me, 
 and because tlii'y bear my name. Here 
 do we see wliy Christians have been 
 liated and persecuted beyond the adhe- 
 rents of any other sect. " Concerning 
 this sect we" know tliat everywhere it is 
 spoken against," Acts 28 : 23. "The 
 fricndshij) of the world is enmitj' with 
 God," James 4 : 4. Sec also 1 Pet. 2 : 
 12; 3:l(i; 4:14. Christianity is ex- 
 clusive, and tliercfore Christians were 
 hated by both Jews and Gentiles. It 
 l)roclaimcd salvation through Jesus 
 alone. The Jewish theocracy was su- 
 perseded by a sjiiritual kingdom, and 
 all that was indestructible and essen- 
 tial to man's duty in tlic law was in- 
 corporated in the gospel. The Jew 
 would, of course, hate a system de- 
 structive of Ids own, and one which 
 shut him out of salvation except 
 tlirt)ugh a hearty reception of faith in 
 its doctrines. Pagans tolerated each 
 otlier ; tlieir systems of religion were 
 local and limited in their claims, con- 
 lined to tribes, nations, and countries. 
 They could even worship each other's 
 gods. But they could not tolerate 
 Christianity, whicli proclaimed itself a 
 universal religion; and exclusive, in 
 that it was the only true religion ; and 
 exterminating, in that it conthnined all 
 idolatrj', and waged war with all other 
 religions as embraced in the kingdom 
 of darkness. Pagans, therefore, hated 
 ChristlanB, and regarded them, in the 
 
248 
 
 MARK XIII. 
 
 A.D. 30. 
 
 14 ' But when ye shall see the abomination of deso- 
 lation, ■'spoken of by Daniel the prophet, standing 
 ' where it ought not, ('" let him that readeth under- 
 stand,) then " let them that be in Judaea flee to the 
 
 * Mt. 24. 15: Lk. 
 
 21. 20. 
 " Dan. 9. 27. 
 ' Laiu. 1. 10: Eze. 
 
 44. 9. 
 "> Pro. 22. 3. 
 » Lk. 21. 21. 
 
 language of Tacitus, the Roman histo- 
 rian, as exercising "enmity to the hu- 
 man race." Tiie doctrines and claims 
 of the gospel, wliieli are so repugnant 
 to the human heart, aroused the liatred 
 not only of the Jews and pagans, but 
 of all otlier opposers not included in 
 these two classes. 
 
 Jesus adds a comforting assurance, 
 and encourages tiiem with the prospect 
 of final triumph. But he that en- 
 dureth, perseveres and continues 
 faithful uuto the end of life, which is 
 practically the end of the woiUl to the 
 individual, shall be saved, fully, 
 finally and eternally. ''The end" to 
 every believer is the end of life, 1 Cor. 
 1 : 8; Heb. 3:6, 14 ; 6 : It ; Rev. 2 : 
 
 10, 26. He shall be saved from sin and 
 all its consequences, temporal and 
 eternal, physical and spiritual. " ' En- 
 during to the end ' is the proper evi- 
 dence of the reality and solidity of the 
 Christian profession ; ' drawing back 
 unto perdition' exposes the want of 
 foundation." — P. Schaff. It is, how- 
 ever, worthy of notice that not a single 
 Christian, so far as is known, perished 
 in the destruction of Jerusalem. They 
 escaped to Pella, beyond the Jordan, 
 wliere they remained in safety till after 
 the fall of the city. See on ver. 14. 
 Their deliverance may be taken as an 
 Illustration and type of the deliverance 
 of all God's people at the end of the 
 world and at the judgment. Luke (21 : 
 19), who omits this sentence, gives an- 
 other in keeping with it, "In your pa- 
 tience possess ye your souls." 
 
 14-23. Jesus now proceeds to speak 
 definitely of the destruction of Jeru- 
 salem, and to answer the first question 
 of tlie disciples, with directions as to 
 what they sliould tlien do, and with a 
 caution, or hint, that they are not 
 TO expect the second coming of 
 Christ at that time. Matt. 24 : 15- 
 28 ; Luke 21 : 20-24. 
 
 14. Abomination of desolation. 
 Spoken of through Daniel the prophet, 
 Dan. 9 : 27 ; compare Dan. 11 : 31 ; 12 : 
 
 11. These words were supposed by the 
 Alexandrine Jews to refer to an idol 
 Btatue of Jupiter Olympius, erected iu 
 
 the temple by Antiochus Epiphanes 
 (B.C. 168), when for three years and a 
 half the Jews were deprived of tkeir 
 civil and religious liberties. See Apo- 
 crypha, 1 Mace. 1 : 54 ; 6 : 7 ; 2 Mace. 
 6 : 2. Joseplius {Antiq. x. 11. 7) seems 
 to refer this prophecy to the destruction 
 of Jerusalem. The abomination in the 
 original Hebrew refers to things un- 
 clean and revolting, and especially to 
 objects of abhorrence connected with 
 idols and idolatry. The desolation is 
 especially applied to the wasting devas- 
 tations of war. The abomination of de- 
 solation thus naturally refers to the pro- 
 fanations connected with tlie devasta- 
 tions of heathen conquest, and points 
 unmistakably to the destruction of Je- 
 rusalem and the temple by Titus. But 
 what particular tiling or event in tliis 
 destruction is here meant? Some refer 
 it to the eagles, which the Romans car- 
 ried as standards, worshiped as idols, 
 and hence were an abomination to the 
 Jews. The standards in the hands of 
 the Roman legions besieging the holy 
 city fcu'cshadowed its conquest and de- 
 struction. This view is supported by 
 the fact that the Roman army under 
 Cestius Gallus, after taking a portion 
 of the city, A.D. 66, withdrew, and thus 
 gave time to the Christians to escape 
 before the citj' was closely invested by 
 Vespasian, A.D. 68. The expression of 
 Luke (21 : 20), who wrote especially for 
 Gentile readers, also favors it : " When 
 ye shall see Jerusalem encompassed 
 with armies, then know that the deso- 
 lation thereof is nigh." Others, how- 
 ever, think that " the abomination of 
 desolation" points especially to the 
 murders committed in the temple by 
 the parly of tlie zealots, who occupied 
 it at the very time tliat the Roman ge- 
 neral, Cestius, approached the city and 
 assaulted it. Such ])ollutions and trage- 
 dies in the temple must have deeply 
 imi)ressed Jewish Christians, and, in 
 connection with the threatening armies 
 and conquest of the Romans, must 
 have deepened the conviction that the 
 end of the city and its temple was nigh. 
 Still, I think that the quotation from 
 Luke above, shows that the languajfe 
 
A.D. BO. 
 
 MARK XIII. 
 
 249 
 
 15 mountains: and let him that is on the housetop not 
 go down into tlie liouse, noitlior enter therein, to 
 
 16 take any tiling out of his house: and let him that is 
 in the field not turn back again for to take up his 
 garment. 
 
 17 " But woe to them that are with child, and to 
 
 18 them that give suck in those days ! And pray ye 
 
 'Lk. 
 29. 
 
 21. 23; 23. 
 
 here refers to this first approach and 
 attack of the Roman armies, with their 
 iiluliitrous ensigns, reaily to desolate 
 Jerusalem. 
 
 Spoken of by Daniel the pro- 
 phet. This clause is found in .Matthew, 
 but should be omitted here, aeeoriling 
 to the Ijest eritieal authorities. Stand- 
 ing where itou^ht not, because the 
 place was lioly, as Matthew cxi)resses 
 it. Some would refer this language to 
 tlie whole of Palestine ; but this is too 
 general. Nor is it necessary to limit it 
 to the temple ; for it may projierly be 
 ai)plied to the holy city and its pre- 
 ehiets, Matt. 4 : .5. 
 
 Let him that readeth under- 
 stand ; consider, give heed to, and 
 note it. This is a parenthetical clause, 
 uttered probably IJy our Savior, being 
 an adnujnition to any who >hould read 
 this prediction of Daniel. Possibly 
 there is some reference to the words of 
 the angel to Daniel, " Know therefore 
 and understand," Dan. '.» : 2.5. Many 
 suppose the clause to have been thrown 
 in by the evangelist, intimating the near 
 approach of this sign. But why should 
 he throw it in for his Roman readers ? 
 And why should Matthew use the same 
 language if it were not a jiart of the 
 discourse of Jesus ? Matt. ~4 : 1.5. The 
 omission by Luke (21 : 20) may be ex- 
 jilained by the fact that lu^ was writing 
 for Gentile readers, giving a brief sy- 
 nopsis of the discourse, and that he 
 gives tiie admonitory and significant 
 clause, " Then know that the desolation 
 thereof is nigh." The disciples are in- 
 structed to make a precii)itate fiighl 
 then^ when they should see this sign 
 of apnroaching destruction. Them 
 whicn be in Judea. In the coun- 
 try, towns, and cities of Judea. Moun- 
 tains. The mountaiiu)us regions and 
 Inghlands, where there were caves af- 
 fording a safe retreat. By a sinjrular 
 providence the Roman general Ceslius, 
 after taking a portion of the city, with 
 good prospects of capturing the whole, 
 
 withdrew without any apparently good 
 reason. This gave the Cliristians an 
 I oppoitunity to escape, winch they did, 
 j over the mounhdnous region to Pella, 
 and other places east of the Jordan, 
 I whera the country was at peace with 
 ■ the Ronuins. Pella was on U\e northern 
 border of Perca. Accofding to Euse- 
 bius, the historian, the Christians were 
 divinely directeil to lice thither. Com- 
 pare Gen. 19 : 1.5-2:1 
 
 15. They were to fiee with all possible 
 haste, and not descend into their houses 
 to collect their goods. Housetop. 
 Literally, Uj/on the himsf. The holl^es 
 in Palestine were flat-roofed, and com- 
 niuiucated with each other, so that a 
 l)erso7i nnght proceed to the city walls 
 and escape without coming down into 
 the street. Persons would natui'ally 
 go to the houseto]) to view an invading 
 army. Roofs were also used for sleep, 
 retirement, prayer or recreation, Luke 
 12 : '6. Jesus, liowevcr, may have re- 
 ferred to escaping by a stairway lead- 
 ing from the comt to the roof, without 
 entering the house. The stairw ay land- 
 ed "outside the liouse, but within the 
 exterioi- court. It would not l)e either 
 agreeable or safe to have the stairs land 
 outside the indosure altogether, and it 
 is raiely done, except in mountain 
 villages and w here roofs arc little used." 
 — The Land tuid the Book, vol. i., p. 52. 
 l(i. Tlieii- precipitate (light is also 
 ilhistnited and further enlorced. lie 
 that is in the field, and consequent- 
 ly dressed for the field, must not turn 
 back to get that upper garment or 
 cloak which he would only need for a 
 journey. lie must escape without liis 
 full dress, or garment at home. 
 
 IT. Woe unto them . . . with 
 child. An exclamation of pity, with 
 reference to botli Jewish and Christian 
 females. The sulTerings of l>oth w ould 
 be greatly increased. Flight would be 
 far more dillicult, or im])ossible. 
 
 IS. And pray. Thus teaching them 
 to depend eutirely upon God, and to 
 
250 
 
 MARK XIII. 
 
 A.D. 30. 
 
 19 that your flight l)e not in the winter, p For in those 
 days shall be affliction, such as was not from the 
 beginning of the creation which God created unto 
 
 20 this time, neither shall be. And except that the 
 Lord had shoi'tened those days, no flesh should be 
 saved : but for the elect's sake, whom he hath 
 chosen, he hath shortened the days. 
 
 p Dan. 9. 26 ; 12. 1; 
 Joel 2. 2 ; Mt. 24. 
 21. 
 
 seek from him the facilities needed. 
 'J'he con-ect text re:.ds, I'rar/ ye that 
 if be nof, referring to tlie flight, and 
 things attending it. M inter. When 
 .storms are frequent, and roads are 
 l)ad ; a sea.'fon iinfavoral)le for travel- 
 ing, and especially for a hasty flight. 
 Dr. Thomson says that it is not easy 
 to exaggerate the hardships, and even 
 dangers, which traveling parties en- 
 counter at this season of the year. 
 Heavy falls of snow often occur durins^ 
 January and February. Such was the 
 case in 1854, when twenty-tive persons 
 are said to have perished from the cold 
 at Nazareth. Cestius (ver. 14) with- 
 drew from Jerusalem early in Novem- 
 ber, A.D. 66. The final siege under 
 Titus took place in the spring and sum- 
 mer, A.D. 70. Matthew (24 : 20, correct- 
 ly translated) adds " nor on a Sabbath. " 
 19. Jesus foretells the unparalleled 
 judgments and sufferings of the time. 
 Affliction ; those days will be a scene 
 of affliction, or distress. Or, those 
 days will be affliction itself. Accord- 
 ing to Josephus, eleven hundred thou- 
 sand perisiied during the siege at Jeru- 
 salem by the sword, pestilence and 
 famine. The city was full of people, 
 attending the Passover festival, when 
 tlie last siege under Titus commenced. 
 Thousands had come from remote parts 
 of tlie eartli, not only to attend the 
 festival, but to assist in the defense of 
 their religion, country, liberties, city 
 and temple. Ninety thousand were 
 taken prisoners, and sold into perpe- 
 tual bondage. Besides, during the war 
 nearly three hundred thousand Jews 
 perished elsewliere, in addition to a 
 vast multitude who died in caves, 
 woods, common-sewers, banishment 
 and various ways, of whom no compu- 
 tiition could be made. Some suppose 
 that Josephus greatly exaggerated the 
 number of sufferers. Tacitus gives six 
 hundred thousand as the number with- 
 in the city at the time of the siege. 
 Nothing is more common than to over- 
 
 estimate large gatherings. But mak- 
 ing all proper allowance, a vast multi- 
 tude perished, in whose sufferings our 
 Lord's strong language found a literal 
 fulfillment. From the beginning 
 of the creation, the things created, 
 Mark's strong language answering to 
 " the world " in Matthew. The suffer- 
 ings of the Jews, for so short a time 
 (tlie final siege lasted five months), and 
 for so confined a space, exceeds any- 
 thing in the known history of the 
 world. The prediction in Deut. 28 : 
 53-57 was literally fulfilled. The lan- 
 guage of Josephus is noteworthy: "I 
 shall, therefore, speak my mind here at 
 once briefly, that neither did any other 
 city ever suffer such miseries, nor did 
 any age ever breed a generation more 
 fruitful in wickedness than was this, 
 from the beginning of the world." 
 And again : " The multitude of those 
 that therein perished exceeded all the 
 destructions that either men or God 
 ever brought upon the world." (Jew- 
 ish War, V. 10. 5; and vi. 9. 4.) Wheu 
 Professor Gellert was sneerlngly asked 
 by the skeptical Frederick the Great, 
 "What do you think of ChHst?'' he 
 aptly replied, " What does your Ma- 
 jesty think of the destruction of Jeru- 
 salem '? " 
 
 20. Jesus intimates that those days 
 of judgment and distress shall be short- 
 ened for the sake of those among the 
 Jews who were and should be his cho- 
 sen followers. No flesh be saved. 
 No one of the Jewish nation. The 
 whole nation would have perished. 
 For the elect's sake. 1 Pet. 1 : 1. 
 For the sake of those whom God had 
 chosen from among tlie Jews to be his 
 people. Compare Gen. 18 : 23-33. He 
 hath shortened the days; rather, 
 he shortened the dayx, in his divine pur- 
 pose, which would therefore become 
 an actual fact in history. The time 
 from the first siege under Cestius to 
 the destruction of the city by Titus 
 was four years. The final siege lasted 
 
A.D. 30. 
 
 MARK XIII. 
 
 251 
 
 31 1 And then if ar.j- man shall say to you, Lo, here ■" H^-jJ^of J ^'^' 
 28 is Christ ; or, Lo, he ix there; believe Aim not: for • < •■ 
 false Christs and false proplicts shall rise, and shall 
 show signs and wonders, to seduce, if it tcere possi- 
 
 23 ble, even the elect. But 'take ye heed : behold, I '2Pet. 3. 17. 
 have foretold you all things. 
 
 onlj' about five months. It toinmenced 
 ill Apiil, A.D. 70. The daily sacrifice 
 ceased fur want of JH-Jests to otter it on 
 the twenty- til ird of June, and from 
 that day to the fourteenth of July the 
 last death-stiHiiigle took place. Then 
 followed plunder and desliuction, till 
 the whole city was reducetl to ashes, 
 except the three great towers on the 
 western wall. Titus recognized divine 
 help in taking the city, and confessed, 
 " We have indeed had God for our as- 
 sistant in this war, and it was no other 
 than God who ejected the Jews out of 
 these fortifications ; for what could the 
 hands of men or any machines do to- 
 ward overthrowing these towers?" 
 (Josephus, Jewish Wa>\ vi. 9. 1.) Al- 
 ford, and others, notice several things 
 which may be regarded as providential 
 causes in shortening the siege ; (1.) 
 Herod Agrippa had begun to fortify the 
 walls of Jerusalem, and make them, as 
 Josephus says, " too strong for all hu- 
 man power to demolish ; " hut was 
 Stopped by orders from Claudius, A.D. 
 42 or 43. (2.) The Jews, being divided 
 into factions among themselves, had to- 
 tally neglected to prepare to withstand 
 a siege, (o. ) The magazines of grain 
 and oilier provisions, whicli, according 
 to Josephus, " would have been suth- 
 cient for a siege of many years," were 
 liurnt just before the arrival of Titus. 
 (4.) Titus arrived suddenly, and the 
 Jews voluntarily abandoned parts of 
 the fortification." (Josephus, Antiq. 
 xix. 7. 2; Jewish War, v. 1. 4; vi. 8. 4.) 
 21. In this, and the two following 
 verses, Jesu.s cautions his disciples 
 against false Christs and false prophets 
 which should arise in tiiose days. 
 Then ; at the time of theise sufferinirs, 
 or immediately after. Lo, here is 
 Christ, the Chri,it, the Messiah. Be- 
 lieve him not. Believe not what he 
 says. Jesus was not to come in this 
 manner, vcr. 26. Neither was he then 
 to come personally, vers. 24-27. There 
 was danger that some Jewish Christians 
 might expect Christ to come to deliver 
 the city from destruction. At the 
 
 most there would be only an invisible 
 and impersonal coming then, which 
 would be in judgments upon the unbe- 
 lieving race and their wicked city. 
 
 22. Jesus further allirms that there 
 will be false Christs, those who jire- 
 tend to be the Messiah ; and false 
 prophets, false teachers, who should 
 show signs and Avonders, work 
 falbC miracles. They would, like Simon 
 Magus (Acts 8 : 10), lead many to regard 
 them as illustrious instruments of 
 God's power. If possible, implying 
 til at it is impossible, John 10 : 28, 29. 
 Seduce ... even the elect. 
 Lead them astray ; seduce them from 
 Christ and the truth. Compare Acts 
 21 : 38; 2 Thess. 2 : 9-12 ; 1 John 2 : 
 18 ; Rev. 16 : 13, 14. 
 
 These impostors were nnmerous be- 
 fore and after the destruction of the 
 city. Felix (A.D. 5:3-60) put down 
 false prophets and false Messiahs. Ac- 
 cording to Josephus, they persuaded 
 many "to follow them into the wilder- 
 ness, and pretended that they would 
 exhibit manifest woiulei's anil signs, 
 that should be wrought by the provi- 
 dence of God." They deluded the peo- 
 ple under pretense of divine inspira- 
 tion." So, also, during the siege a 
 great number of false prophets pro- 
 claimed that the people " should wait 
 deliverance from God;" and just be- 
 fore the Imraing of the temple, one of 
 them made a public proehiniation that 
 "God commanded tiicm to get upon 
 the temple, and that they should re- 
 ceive miraculous signs of deliverance." 
 (Joseph. Aiitiq. xx. 8. 6; J,wi>.h War, 
 ii. 13. 4; vi. 5. 2.) And long after this, 
 about A.D. 135, a false Messiah arose, 
 who called him.^elf Bar Cochevas, or 
 son of a star, from the star prophe- 
 sied by Balaam, lie performed tricks 
 of legerdemain, delnded multitudes, 
 among whom were thiee of the great- 
 est rabbis, and raised an insurrection 
 against the Roman government, which 
 was i>ut down with great bloodshed. 
 
 2;i. But take ye heed. An em- 
 phatic admonition in the original. Do 
 
253 
 
 MARK XIII. 
 
 A.D. 30. 
 
 24 » But in those days, after that tribulation, the sun 
 shall be darkened, and the moon shall not give her 
 
 25 light, and the stars of heaven shall fall, and the 
 
 26 powers that are in heaven sliall be sliaken. 'And 
 then shall they see the Sou of man coming in the 
 
 16 ; 2 Thes. 1. 7, 10 : Rev. 1. 7. 
 
 'Dan.7.10;Zepli. 
 1. 15; Mt. 24.29; 
 Lk. 21. 25. 
 ch. 14. 62 ; Dan. 
 7. 13, 14 ; Mt. 16. 
 2J: 24. 30; Ac. 
 1. 11 ; 1 Thes. 4. 
 
 ye see to it, be on your guard. Behold 
 is not in the original, according to the 
 liighest critical authorities. I have 
 foretold all these tilings. Things 
 is not in the origina'. To beforewanied 
 was to be forearmed. As I liave affec- 
 tionately exercised the caution to fore- 
 tell these dangers, so do you exercise a 
 like caution in guarding against them. 
 Mark here passes over something re- 
 garding the manner of Christ's coming, 
 Matt. 2i : 36-38. 
 
 24:-37. Jesus now passes to the 
 signs and the time of his coming. 
 Matt. 24 : 39-31; Luke 31 : 35-38. 
 Mark is the briefest ; Matthew the most 
 definite ; Luke the most indefinite. 
 
 34. But ill those days. Indefiuite, 
 and may be many or few — a long or a 
 short time. After that tribulation. 
 That refers back to the preceding tlis- 
 course ; those points toward the last 
 events. That tribulation, or afflktioH is 
 not necessarily limited to the destruc- 
 tion of Jerusalem by Titus, but may 
 also refer to the trials connected with 
 tlie dispersion of the Jews. The lan- 
 guage in Matthew, " the tribulation of 
 tliose days," seems to refer to these 
 sufferings, extending till "the fullness 
 of the Gentiles come in." About A.D. 
 135, Jerusalem was captured again, in 
 consequence of an insurrection under 
 Bar Cochevas, which brought most ter- 
 rible sufferings upon the Jews, who 
 were utterly driven out from the land 
 1 of their fathers. (See on ver. 33.) A 
 temple of Jupiter was then erected on 
 the site of the Lord's house. After- 
 ward, A.D. 635, the mosque of Omar 
 was built upon tlie same site. If we 
 may conceive of Daniel's prophecy, 
 concerning the abomination that made 
 desolate, having repeated fulfillments, 
 we might place its final reference to 
 this last event, and also suppose it to 
 mark the commencement of his pe- 
 riods of 1360, 1390, and 1335 years. 
 The distress of the Jews still continues, 
 and Jerusalem is still trodden under 
 foot by th« Gentiles. Let it be noted 
 
 that those days, as presented by Mark, 
 comes after that tribulation. 
 
 The sun shall be darkened and 
 the moon, etc. This language may 
 be taken figuratively to mean great ca- 
 lamities and revolutions among the na- 
 tions of the earth, after the manner of 
 Hebrew prophecies, Isa. 13 : 10 ; Ezek. 
 33 : 7 ; Joel 3 : 15. Wordsworth ap- 
 plies it to the church : "The solar light 
 of Christ's truth shall be dimmed, the 
 lunar orb of the church shall be ob- 
 scured by heresy and unbelief, and 
 some who once shone brightly as stars 
 in the firmament of the church shall 
 fall from their place." All this is true ; 
 but it is doubtful whether all of these, 
 and similar passages from the Old 
 Testament, are to be taken figuratively. 
 It. is better to take this language of our 
 Lord literally, especiallj' as what fol- 
 lows in regard to his coming must be 
 taken literally. See on ver. 26. The 
 meaning is, that terrific phenomena and 
 changes in nature shall occur in those 
 days after the Jewish people shall have 
 endured their measure of sufl'ering. 
 There shall l)e darkness, as during the 
 crucifixion or our Savior (ch. 15 : 33) 
 and in the plague of Egypt (Exod. 10 : 
 33, 23) ; appearances of falling stars 
 (ver. 25), or the shooting of meteors ; 
 and tlie powers and the forces of na- 
 ture, the elements of the heavens, shall 
 be shaken, agitated and convulsed 
 like the waves of the sea, Heb. 13 : 36. 
 The powers that are in heaven 
 are referred by some to the sun, moon 
 and stars ; but as these had just been 
 mentioned, it is better to understand 
 the words as above. 
 
 26. Jesus here speaks of his second 
 
 coming. The coming of Christ is spoken 
 
 of elsewhere as actual and visible. Acts 
 
 : 1 : 9, 11 ; 1 Thess. 4 : 16 ; 2 Thess. 1 : 
 
 , 8 ; 2 Pet. 3 : 10, 13 ; Jude 14 ; Rev. 1 : 
 
 I 7. In harmony with these plain de- 
 
 ' clarations, I take this passage in its 
 
 I natural and literal meaning, and can 
 
 see no sufficient reason for departing 
 
 I from it. Then, when thesa wonder- 
 
A.D. 30. 
 
 MARK xnr. 
 
 253 
 
 27 clouds with great power and glory. And then shall 
 he send his angels, and shall gather together his 
 elect from the four winds, from the uttermost part 
 of the earth to the uttermost part of heaven. 
 
 38 " Now learn a parable of the fig tree ; When her 
 branch is yet tender, and putteth forth leaves, ye 
 
 29 know that summer is near: so ye in like manner, 
 when ye shall see these things come to pass, ^ know 
 
 30 that it is nigh, even at the doors. Verily I say unto 
 you, that this generation shall not pass, till all these 
 
 'Mt. 24. 
 21. 29. 
 
 32; Lk. 
 
 • Eze. 12.25;Rev. 
 22. 20. 
 
 ful phenomena snail have been seen, 
 vers. 24, 25. Murk omits tlie state- 
 ment, that all the tribes of the eartli 
 shall mourn, which Matthew i;ivcs, ch. 
 24 : 30. Son of man, thu Messiah, 
 now iu hiiiniliation, then in his I'xalta- 
 tion ; see on eh. 2 : 10. Coming in 
 the clouds. In clouds, withoul the 
 article. As lie ascended. Acts 1 : ',>. 
 Not merely in ordinary clonds, but such 
 as anciently attended the divine pre- 
 sence, Exod. 1(5 : 10; 19 ; 18 ; Dan. 7 : 
 13. With great poAver, with the 
 actual possession of it; and glory, a 
 visible display of his power and majesty, 
 Ps. 68 : 17 ; Acts 7 : 55. 
 
 27. Jesus foretells the attendant cir- 
 cumstances of his comino:. 
 
 Then shall he send his angels. 
 Anjjels are elsewhere described as at- 
 tendin<i; Christ at his coniiiio- and active 
 at the judi^ment, Matt. 13 : 41, 4<.t. They 
 shall gather together to him, as tluir 
 
 freat and common center, his elect, 
 is chosen followers, 2 Thess. 2:1; 1 
 Thess. 4 : 16, 17. From the lour 
 winds. From every quarter, ami 
 from the -remotest places under lieaven, 
 Deut. 4 : 32 ; Ezek. 37 : 9. From the 
 uttermost part, etc. A strong ex- 
 pression, From end of earth to (ud of 
 heaven. From the whole visible crea- 
 tion, wherever the elect are found. 
 This gathering will be for safety, for 
 the enjoyment of Christ's presence, 
 and for glorious rewards. Then will 
 follow the gathering of the wicked for 
 punishment. Compare Kev. 20 : 4, 5, 
 12-1.5. See at this point I.uke 21 : 28. 
 
 28-31. Returning somewhat in his 
 discourse, Jesus te.\ches, by an illis- 
 
 TKATION FROM THE FIOTREE, HOW TO 
 JUDGE CONCEUNINO THE TIME OF THOSE 
 THINGS, WHICH SHOULD OCCUR IN TH.^T 
 
 GENERATION, and Were more certain 
 than the established order of nature, 
 Matt. 24 : 32-35 ; Luke 21 : 20-33. The 
 
 22 
 
 three accounts present very slight dif- 
 ferences. See the analysis at the be- 
 ginning of this chapter, 5 and 6. 
 
 28. Now learn a parable of, etc. 
 Rather, from tiie tig-lree learn the para- 
 ble wliieli illustrates the eircunistances 
 and signs preceding " these things ;" 
 learn the ilhisti-ation which the fig-tree 
 atlbrds. Fig-trees abounded on the 
 Mount of Olives, where Jesus was now 
 discoursing. Is yet tender ; mthcr, 
 is olnadi/ biroine lender. Ye know 
 that summer is uear. " On my 
 first arrival in the scjuthern part of 
 Syria, near the end of March, most of 
 the fruit-trees were clothed with foliage 
 and in blossom. The tig-tree, on the 
 conti'ary, was nnich behind them in this 
 respect; for the leaves of this tree do 
 not make their apiieanmcc till compara- 
 tively late in the season. ... As 
 the spring is so far advanced before the 
 leaves of the fig-tree begin to appear 
 (the early fruit, indeed, comes first), a 
 I)ei-son may be sure when he beholds 
 this sign, that summer is at hand." — 
 Dr. Hackett, Jlln.stnilion.s of ik-ripture, 
 p. 141. See ouch. 11 : 13. 
 
 20. Ye shall see these things 
 come to pass, or coming to pn-sx ; 
 which lie had told them in his discourse, 
 particularly those described, verses 7, 
 8, 14. It or He is nigh, either subject 
 being admissible. Especially tlie de- 
 struction of Jerusalem, foretold to the 
 Jews, in Matt. 23 : 3G-38, and referred 
 to by the words these thinf/.tiu the fourth 
 verse of this chai>ter. The illustration 
 can also be applied to the coming of 
 Christ and the end of the world. If 
 they, or his followers, to whom he 
 spoke through them, should observe 
 the signs de'scnijed in verses 24, 25, 
 then they would know that his coming 
 and the end are at hand. 
 
 30. This generation. That pre- 
 sent generation. All these things. 
 
254 
 
 MARK XIII. 
 
 A.D. 30. 
 
 31 things be done. Heaven and earth shall pass away : 
 
 but y my words shall not pass away. 
 33 But of that day and that hour knoweth no man, 
 
 no, not the angels which are in heaven, neither the 
 
 T Is. 40. 8 
 
 The these things of verse 4, connected 
 with the destruction of Jerusalem. All 
 these things are in contrast to that day in 
 ver. 32, which refers exclusively to the 
 coining of Christ. Thus Jesus passes, 
 in verses 30, 33, from one event to the 
 other, the former being topical of tlie 
 latter. 
 
 Another explanation makes this gene- 
 ration to mean those who know ami ob- 
 serve the^e signs, the generation of his 
 followers who shall be living when these 
 signs occur. In which case it could ap- 
 ply to both the fall of Jerusalem as a 
 type, and Christ's coming to judgment 
 as an antitype. 
 
 Others maintain that, according to 
 Hellenistic Greek, this generation may 
 mean this race, or family of people. Ac- 
 cording to which view our Savior says, 
 This race or Jewish people shall not 
 pass away till all these things just fore- 
 told be accomplished. The first view is 
 preferable. The destruction of Jerusa- 
 lem occurred about forty years after- 
 ward, within the lifetime of many then 
 iiving. If, however, we give a douljle 
 or extended meaning to these things, we 
 must give a corresponding extended 
 meaning to this generation. Be done. 
 Are accomplished or do>te. To say with 
 some, " are in course of fulfillment, or 
 begin to be fulfilled," is grammatically 
 incorrect. 
 
 31. Jesus had just announced the 
 preceding declaration with the authori- 
 tative and solemn clause, " Verily I 
 say unto you." He now affirms most 
 emphatically that his words shall l)e 
 certainly accomplished. Heaven and 
 earth shall pass away. Even these 
 wliicli have been so generally regarded 
 as firm and unchangeable, Ps. 89 : 37 ; 
 Jer. 33 : 25. Even these shall be 
 changed, and give place to the new 
 heaven and new earth, 2 Pet. 3 : 11-13. 
 Tliis is in harmony with the deductions 
 of science. My Avords, in general, 
 and what I have siioken at this time. 
 Shall not pass away. Cannot at 
 any time prove to be false, or fail of 
 their accomplishment. They are in- 
 fatlil)le, and more certain than the es- 
 tablished order of nature, Isa. 40 : 8; 
 51 ; (• ; 1 Pet. 1 : 24, 25. 
 
 32-37. Concerning the time of his 
 second coming ; the consequent 
 
 NECESSITY OF WATCHING. Matt. 24 : 
 
 36-51 ; Luke 21 : 34-36. There is 
 very little in common in these three 
 accounts. Each evangelist, in this 
 portion of the discourse, seems to have 
 seized upon points, similar but differ- 
 ent. Luke omits reference to the time 
 of his coming, but gives exhortations 
 to watchfulness. The accounts of Mat- 
 thew and Mark, when taken together, 
 sliow the different illustrations by 
 which Jesus enforced the necessity 
 and duty of watching. In Matthew we 
 have the case of the thief, the faithful 
 servant and his reward, and the un- 
 faithful servant and his punishment. 
 In Mark, the case of the porter and the 
 servants. Luke guards against the 
 heart, without parabolic illustration. 
 
 32. But of that day and that 
 hour. But of that day or hour ; the exact 
 time of his second coming. The ex- 
 pression that day or hour is emphatic, 
 and in contrast to these things in ver. 
 30. He has just been speaking par- 
 ticularly of the time of those things, 
 the destruction of Jerusalem and the 
 temple, which had first led to their 
 questions and to this discourse. Now he 
 turns to that other day, the time of his 
 coming, concerning which they had 
 also a.^ked. Knoweth no man, etc. 
 Knoweth no one, not even the angels, who, 
 being in the presence of God and con- 
 stantly doing his bidding, might be 
 supposed to know. Neither the Son. 
 This is given by Mark alone. Jesus 
 spoke in respect to his human nature. 
 As a man he increased in wisdom and 
 acquired knowledge (Luke 2 : 52), and 
 was ignorant of tlie exact time of his 
 coming. His human soul was neces- 
 sarily finite and progressive. He exer- 
 cised human emotion (John 11 : 35), 
 prayed (Luke 6 : 12), and depended on 
 divine influence, John 3 : 34 ; Luke 23 : 
 42-44. As "the Son," in his media- 
 torial character, he was in a state of 
 voluntary iiumiliation (Phil. 2 : 7), and 
 of subjection to the Father (Heb. 5 : 
 5-8 ; 10 : 5-7). The progress of his 
 manhood must have been correspond- 
 ingly limited. Hence, though mysteri- 
 
A.D. 30. 
 
 MARK XIII. 
 
 255 
 
 33 Son, but the Father. 'Take ye heed, watch and 
 
 34 pray : for ye know not when the time is. * For the 
 Son of man is as a man taking a far journey, wlio 
 left his house, and gave authority to his servants, 
 and to every man his work, and commanded the 
 
 Mt. 24. 42; 25. 
 13; Lk. n. 40 ; 
 21. 34; Ro. 13. 
 11 ; 1 Theg. 5. 6. 
 ' Mt. 24. 4.'-.; 25. 
 14, 15 ; Lk. 19. 12. 
 
 ous, our faith should not be stiiirgerucl 
 because he neither knew the time nor 
 was he commissioned to make it 
 known. 
 
 The following paragrapli on tliis verse 
 from Di'. A. Huvey's recent work, God 
 with Vs, is worth pondering : 
 
 "This language appears at first siglit 
 to deny tliat Christ knew in any sense, 
 even in his higher nature, the time of 
 tlie last day. But what if Jcsns, acting 
 as mediator between God and num, 
 must apprehend bj' the faculties of his 
 human soul, as well as by his liiglu-r 
 nature, whatever he taught V And what 
 if the powers of his human soul, though 
 strengthened by the grace of the Holy 
 Spirit given without measure, had thus 
 far been in quest of more profitable 
 truth, and had not so much as craved 
 a knowledge of the date in question? 
 So that speaking, as he ever did, in his 
 mediatorial capacity, Christ had not a 
 knowledge of that' hour? It is surely 
 conceivable that snch was the law of 
 his action, and that, while the fact of 
 his higher nature, being truly (iod, and 
 thei'efore omniscient, was revealed to 
 the faculties of his human soul, and 
 could therefore be atlirmcd liy him 
 as a theanthropic being, the particu- 
 lars of that onnuseienco were only 
 apprehended by his human faculties in 
 part, even as they were needed for his 
 Messianic work. In a certain sense, to 
 be sure, his knowledge was uiu-estricl 
 cd, infinite — even as Peter felt when lie 
 e.\claimed, ' Lord, thou knowest all 
 things, thou knowest that I love thee,' 
 and as Christ was assured when he said, 
 'The Father loveth the Son, and ^how- 
 eth to him all thimrs which he liimself 
 doeth.' HishighcK nature was omnisci- 
 ent, but the lower was not. Yeteven this, 
 the lower, was never, it maybe confi- 
 dently affirmed, in ignorance of what 
 jiertained to the work of any lumror mo- 
 ment of the Savior's life. Tin- divine was 
 ever in communication with the human, 
 giving it light for every emergency; and 
 the human was ever al)soil)ed in its i>rop- 
 er work, untroubled about cnrinns (pies 
 ^ions or events in the distant future," 
 
 But the Father. God only knew 
 the time, and hence Jesus could only 
 have known it in his divinity. It was 
 one of those things which God had ap- 
 pointed by liis own authority, and was 
 not intended for men to know. Acts 1 : 
 7. This verse is a strong statement that 
 the time was kept a profound secret in 
 the counsels of God. 
 
 33. Watchfulness enforced from this 
 uncertainty of the time of his coming. 
 Watch. Be awake and on your guard 
 against daiigei'. For ye know not, 
 etc. Ignorance of the time, a reason for 
 watchl'ulncss. The .'^ame reason will 
 api'ly to death and the judgments 
 which are coming on the earth. We 
 should watch since we know not when 
 their time is. 
 
 34. Jesus enforces constant watch- 
 fulness from the case of a porter left in 
 charge of his master's house. For 
 the Son of man is. These words 
 acUU'd by our translators are unneces- 
 sary. The thought is easily sujiplied. 
 The time and the consecpient necessity of 
 watchinn- are as in the case of a man, 
 etc. Taking a far journey. Away 
 fn»i> /lix jH(>j>l<; or ab-eiit in foreign 
 lands. The idea of distance is indefi- 
 nite: it may have been near or far off. 
 Who left". . . and s"ve. Haihu/ 
 lift . . . (i)i(i !/iri'ti. .4nd after ser- 
 vants should be omitted, according to 
 the iiighest critical authorities. To 
 every man. T» m<h one of his ser- 
 vants. They had authority according 
 to their various stations to manage his 
 aflaii-s while absent, and with this au- 
 thority was individual work or lalior. 
 This may remind us of the parable of 
 the Talents ijiven liy Matthew (ch. 2b: 
 14-30). To tile porter, or doorkeeper, 
 was the special injunction to watch, 
 to be vigilant, and on the lookout for 
 his return. The (lorter's oflice required 
 him to be watehinu; for any approach- 
 ing the house and to receive them in a 
 bec(nning manner. The ]>or!er aptly 
 represents the ministers of the gospel, 
 who are Christ's watchmen to his 
 churches, Heb. 13:17; Ezek. 3;S : 7 ; 
 :.' Tim. :3 : 15 ; I Pet. 5 ; 'i^. 
 
266 
 
 MARK Xlir. 
 
 A.D. 30, 
 
 35 porter to watch. •> Watch ye therefore : for ye know *■ Mt. 24. 42, 44. 
 not when the master of the house cometh, at even, 
 
 or at midnight, or at the cockcrowing, or in the 
 
 36 morning : " lest coming suddenly he find you sleep- *= Pro. 24. 33, 34 ; 
 
 37 ing. ••And what I say unto you I say unto all, dLk^jl '41^ 
 Watch. 
 
 35. Watch ye therefore, as this 
 porter should watch, for yc are porters 
 in my house, and for the same reason, 
 tiiat ye know not when I, the master 
 of the house, may come. The appli- 
 cation of the illustration is brief and 
 vivid. The disciples are at once ad- 
 dressed as if they were porters, left in 
 charge of their Master's house. At 
 even. According to the Roman cus- 
 tom, the Jews now divided the night 
 into four watches of about three hours 
 each. Jesus in popular language refers 
 to these divisions of the night. At even- 
 ing, from sunset to nine o'clock; at 
 midnight, from nine to twelve ; at 
 the cockcrowing, from twelve to 
 three ; in the morning, from three 
 to sunrise. See on ch. 6 : 48. 
 
 36. Jesus intimates an additional 
 reason. He had enforced watchfulness 
 from their ignorance of the time ; and 
 witli this still in mind he adds the 
 thought of his coming suddenly. 
 That he will come suddenly is recorded 
 by Matthew (34 : 44). Sleeping, ne- 
 gligent and inactive, disobedient to his 
 command, and unprepared to meet 
 him. 
 
 37. Jesus makes the command gene- 
 ral, tlnto you ; my apostles. Unto 
 all, believers, to all my followers of 
 every age. Watch. Be awake, be 
 vigilant. The great practical lesson of 
 this discourse. 
 
 Matthew in the twenty-fifth chapter 
 continues this discourse, giving the 
 parables of the Ten Virgins, and the 
 Talents, and closing with a graphic de- 
 scription of the final judgment. 
 
 Remarks. 
 
 1. Earthly temples, however costly, 
 are of no religious worth without 
 spiritual worship. They are doomed 
 if the Lord has departed from tliem, 
 vers. 1, 3 ; 1 Sam. 4 : ai ; Jer. 7 : 3, 
 4, 14. 
 
 3. The true glory of a church does 
 not consist in its house of worship or 
 
 its outward arrangements, but in the 
 faith and piety of its members, vers. 1, 
 3; Eph. .5 : 37; Rev. 3 : 7-10, 14-18. 
 
 3. Earthly structures are temporal ; 
 God's cause and truth are eternal, ver. 
 3; Sam. 3 : 1.5-17 ; Ezek. 31 : 37 ; Matt. 
 16 : 18 ; 3 Cor. 4 : 18 ; 1 Pet. 1 : 33-35. 
 
 4. In the study of prophecy we 
 should seek the guidance of Christ and 
 his Spirit, and not go beyond the word 
 of the Lord, vers. 3, 4, 14; Luke 34 : 
 15-37, 45; 3 Pet. 1 : 19 ; Rev. 1 : 3. 
 
 5. We should guard against false 
 leaders, and trust only in Jesus as the 
 true Messiah, vers. 5,'6 ; Jer. 29 : 8, 9; 
 Acts 30 : 30 ; Eph. 5:6; Col. 3:8; 3 
 Thess. 3:3. 
 
 6. National convulsions, conflicts, 
 and disasters, while they are the begin- 
 ning of sorrows to the wicked, are in- 
 strumental in advancing, purifying and 
 consummating Christ's kingdom, vers. 
 7, 8 ; Hag. 3 : 6, 7 ; Rom. 8 : 19-33. 
 
 7. Persecutions, defections from the 
 faith, false teachers, and decrease of 
 love amid abounding iniquity, are to be 
 expected, and shouFd lead us to trust 
 in Christ, and persevere unto the end, 
 vers. 9-13 ; Heb. 10 : 39 ; James 5 : 
 7-11 ; 1 Pet. 4 : 13, 13 ; Rev. 3 : 10. 
 
 8. The gospel, if received, is a wit- 
 ness of the power of God unto salva- 
 tion ; but if rejected, it is a witness of 
 the righteousness and justice of God in 
 final condemnation, ver. 9 ; ch. 16 : 16 ; 
 Acts 10 : 36 ; 3 Cor. 3 : 16 ; 1 John 5 : 
 9-13. 
 
 9. Missionary operations are but car- 
 rying out the will of Christ, ver. 10 ; ch. 
 16 : 15. 
 
 10. Christians should count the cost 
 and expect the hatred and opposition of 
 the wicked, vers. 11-13 ; John 15 : 17-31 ; 
 Gal. 4 : 39. 
 
 11. The word of God is not bound 
 though they wlio preach it are perse- 
 cuted, imprisoned and [)ut to death, 
 vers. 10-13 ; 3 Tim. 3 : 9, 19. 
 
 13. The most dangerous temptations 
 and the bitterest opposition often come 
 from unconverted relatives. "Faith 
 and love unite even strangers ; unbelief 
 
A.D. 30. 
 
 MARK XIV. 
 
 2o7 
 
 and hate break the closest ties of na- 
 ture."— Quesnel. Ver. 12; Matt. 10: 
 35, 30. 
 
 13. Through much tribulation we 
 must enter into the kingdom of God. 
 Patient perseverance will be crowned 
 w ith final salvation, ver. 13 ; Acts 
 14 : 22 ; Ileb. 3 : 14 ; Rev. 3 : 10. 
 
 14. We should mark in history the 
 abomination of desolation and the de- 
 struction of Jerusalem, and behold in 
 tliem a testimony to the truth of Christ, 
 ver. 14 ; Kev. 1 : 2. 3 ; Joiiu 14 : 29. 
 
 15. We should live in constant readi- 
 ness, so that if called to escape dangers 
 which may threaten Christians or the 
 church, we mav do so at once, vers. 14- 
 10 ; Gen. 19 : 17 ; Prov. 22 : 3 ; Luke 
 17 : 31. 32. 
 
 16. In connection with prayer, it is 
 not only riglit, but also our duty to use 
 means for our own personal safety, vers. 
 14-16 ; Gen. 32 : i;i-20 ; Acts 27 ': 22-25, 
 31, 43, 44. 
 
 17. It is right to pray that the sea- 
 sons and the weather may be favora- 
 ble to us ill all Cliristian enterprises 
 and undertakings, ver. 18 ; James 5 : 
 17, 18. 
 
 18. The judgments of nations in this 
 world foreshadow the judgment of in- 
 dividuals in the world to come, vers. 
 17-19. 
 
 19. Christians are the salt of the 
 eartli, on whose account the calamities 
 of men and nations are limited and re 
 strained, ver. 20; Gen. 18 : 23-33; Isa. 
 1 :9. 
 
 20. We are not to believe a teacher 
 merely because he can produce great 
 phenomena. The sorcery of ancient 
 times, the witchcraft and spiritualism 
 of modern davs, have done this, vers. 
 21, 22; Lev. 19 : 31 ; 20 : 6 ; Isa. 8 : 19, 
 20 ; Acts 8 : 9-12 ; 13 : 8 ; 1 John 4 : 1. 
 
 21. Let us give special heed to the 
 prophetic words and warnings of the 
 Lord Jesus, the faithful and true wit- 
 ness, ver. 23 ; Rev. 1 : 5; 3 : 14; 1 Thess. 
 5:6. 
 
 22. Though heaven and earth be 
 visited with fearful phenomena, fore- 
 boding the coming of Christ, yet amid 
 the sorrows of the nations. Christians 
 may rejoice and feel secure, vers. 24- 
 27; Luke 21 : 28 ; 2 Tim. 2 : 19. 
 
 2:1 The safety of believers is in Christ. 
 Not one of them, at his second coming, 
 shall be forgotten ; not one be lost, ver. 
 27 ; 1 Thess. 4 : 14-17 ; 2 Pet. 2:9; 
 3:13. 
 
 24. Let us be as wise in perceiving 
 the signs of the spiritual world as of 
 the natural, and l)e prepared for the 
 coming of the Lord eitlier in death, 
 judgments, or the clouds of heaven, 
 vers. 28, 29 ; Matt. 16 : 1-3. 
 
 25. Nothing can be more certain than 
 the coming of Christ, and the fulfill- 
 ment of his word, vers. 30, 31 ; Isa. 54 : 
 10 ; Luke 16 : 17 ; 1 Pet. 1 : 24, 25 ; 3 
 Pet. 1 : 19 ; 3 : 9, 10. 
 
 26. It is best for us to be ignorant of 
 the time both of our death and of 
 Christ's coming, ver. 32; Acts 1 : 7. 
 
 27. Watchfulness is a trait of a faith- 
 ful disciple, and will be gloriously re- 
 warded, vers. 35-37 ; 1 Thess. 5 : 5-7 ; 
 Rev. 2 : 7, 11, 17, 26 ; 3 : 5, 12, 21. 
 
 28. We should watch, pray and work 
 till Jesus comes. " Wouhl you have my 
 Master find me idle ? " was a frequent 
 saying of Calvin, toward the end of 
 life, when his friends would have him 
 work less on account of his health. 
 Vers. 34-37; 2 Pet. 3 : 11-14, 
 
 CHAPTER XIV. 
 
 With the last chapter Mark closes his 
 account of the prophetic ministry of 
 Jesus. In this he proceeds to the mcri- 
 firiaJ work of Jesus. The conspiracy 
 of tlie Jewish rulers against him ; the 
 anointing at Bethany, and the engage- 
 ment of Judas to betray him ; the i>re- 
 l>aration for the Pass(jver, its actual 
 celebration, the pointing out the trai- 
 tor, and the institution of the Lord's 
 Supper; his departure to the Mount of 
 Olives, and liis predictions concerning 
 the scattering of the Twelve and the 
 fall of Peter ; his agony in Gethsenuine 
 and his betrayal ; his arraignnu'Ut lie- 
 fore Caiaphas and the Sanhedrim, and 
 the three denials of Peter, form the 
 topics of the chapter. 
 
 1, 2. The Jewish rclers conspikk 
 TO KILL jEsrs. Matt. 26:1-5; Luke 
 22 : 1, 2. Matthew is the fullest, and, 
 in addition to the other accounts, re- 
 lates our Lord's final and definite an- 
 nouncement of his crucifixion. Luke 
 is briefest and most indefinite. 
 
 1. After two days* Equivalent 
 indeed to two days liefore the Passover, 
 but also pointing from the close of the 
 preceding discourse, which was spoken 
 late on Tuesday, or early on Wednes- 
 day, that is, in the evening after the 
 sunset of Tuesday. It must be remem- 
 
258 
 
 MARK XIV. 
 
 A.D. 30. 
 
 The Jewish rulers conspire against Jesus ; the anointing 
 at Bethany ; Judas engages to hetray Jesus. 
 
 XIV. AFTER 'two days was the feast ofihe passover, 
 
 and of unleavened bread. And the chief priests 
 
 and the scribes sought how they might take him by 
 
 2 craft, and put him to death ; but they said, Not on 
 
 the feast day^ lest there be an uproar of the people. 
 
 '■ Mt. 26. 2 ; Lk. 22. 
 1; John 12. 2; 
 11. 55 ; 13. 1. 
 
 bered that the Jews reckoned tlie day 
 as beginning at sunset. The feast of 
 the passover, and of unleavened 
 bread. Rather, The jMxsofer aiul the 
 feaxt of ladeaveiicd bread, the whole oc- 
 cupying eight days, and sometimes 
 called the "feast of the passover" 
 (Lulce 2 : 41), and sometimes " the 
 feast of unleavened bread," Luke 
 22: 1. 
 
 The Passover was instituted in com- 
 memoration of God's pas.siiig over (for 
 tliis is tlie meaning of tlie word) or 
 sparing the Hebrews when he destroyed 
 the first-born of the Egyptians. On 
 the tenth day of the mouth Abib 
 (Exod. 13 : 4), or, as it was afterward 
 called, Nisan (Esth. 8 : 7), answering 
 most nearly to our month of April, a 
 male lamb or kid, without blemi.^li, 
 was selected. On the fourteenth day 
 of Nisan, it was slain in the temple, 
 between the two evenings of three 
 and six o'clock. In the evening, the 
 beginning of tiie fifteenth day, the 
 paschal supper was eaten by not less 
 than ten nor more than twenty persons. 
 Bitter herbs and unleavened bread were 
 to be eaten with it, and all was done 
 orginally with haste, standing, witli 
 loins girt, their feet sliod, and their staff 
 in liand. The standing posture and the 
 apparent readiness for a journey was at 
 length discontinued. Tlie Jewish year 
 was reckoned from tins month, and 
 John marks the various stages of 
 Clirist's public ministry by the Pass- 
 over, Jolin 3 : 13, 23 ; 4 : 45 ; .5 : 1 ; 6 : 
 4; 11 : 55. The civil commencement 
 of tlieir year began six montlis later. 
 
 In the New Testament, the word /ja.ss- 
 over is applied to the paschal lamb (ver. 
 12 ; Luke 22 : 7) ; to the paschal supjjer, 
 including the lamb (vers. 12, 14; Matt. 
 26 : 17 ; Luke 22 : 11, 15 ; Heb. 11 : 28) ; 
 and to thii paschal festival of mdeaven- 
 cd bread, Luke 2 :' 41 ; 22 : 1 ; John 2 : 
 13 ; 6 : 4, etc. Here the word more 
 strictly refers to the paschal supper. 
 
 For further on the Passover see on 
 ver. 18. 
 
 With the paschal supper began the 
 feast of vydeavened bread, which lasted 
 seven days. See Exod. 12 : 1-20, 34, 
 39 ; Lev. 23 : 5-8 ; Num. 9:1-5; Deut. 
 16 : 3. See further on ver. 12. 
 
 The chief priests and scribes. 
 Members of the Sanhedrim, the highest 
 court of the Jews. See on ch. 1 : 22 
 and on ch. 8 : 31. These, as Matthew 
 tells us, assembled in the court of the 
 high-priest, who was Caiaphas, and 
 consulted together. Sought how, 
 by what means, they might take 
 him hy crafty deceit or fraud. They 
 had witnessed his power and had been 
 overcome by him, both befoie and in 
 the view of the people. They were 
 afraid to inidertake it openly, lest he 
 should be rescued by the people, or 
 they should be still more humiliated in 
 the presence of the people. Their 
 only hope of seizing him and putting 
 him to death was byfraud. Judas had 
 not yet made his proposal. Put him 
 to death; as an official act. This oc- 
 curred probably in the night after 
 Tuesday or morning of Wednesday, 
 April .5th. 
 
 2. But they said> According to 
 the best manuscripts. For they said. 
 We see the need of craft and of de- 
 ferring the execution of their plans. 
 Not on the feast day. Rather, 
 A^ot at the feast, tlie whole festival of 
 seven days, during which time the 
 vast multitude, amounting sometimes 
 to two millions, were gathered at Jeru- 
 salem. They were afraid of an uproar 
 or tumult of the people; they say no- 
 thing of the sacredness of the feast. 
 That tliey regarded such result very 
 probable, is seen from a more exact 
 translation, lest there shall be an uproar. 
 They hoped to carry out their plans 
 the better after the feast, wlien the 
 people had gone. But this determina- 
 tion of the Sanhedrim was changed by 
 
A.D. 30. 
 
 MARK XIV. 
 
 259 
 
 3 'And being in Bethany in the house of Simon the 
 leper, as he sat at meat, there came a woman liaving 
 an ahibaster box of ointment of spikenard very 
 precious ; and she brake the box, and poured it on 
 
 ' Mt. 26. 6 ; John 
 12. 1, 3 ; see Lk. 
 
 7. 37. 
 
 the treaclierous proposal of Judas, as 
 will be prcsc'iitl3' related. 
 
 3-9. The Supper and tue anoint- 
 ing AT Bethany. Matt. 26 . G-lo ; John 
 12 : 2-8. The three evaiif^elists evi- 
 dently relate the same event, with 
 merely the variations of independent 
 narrators. Tlie anointing related in 
 Luke 7 : 30-50 is altogether different 
 from this in time, place, and circum- 
 stances. That took place much earlier, 
 in Galilee, probably in the vicinity of 
 Nain ; this at Bethanj-, just before the 
 Crucifixion. The one at the house of 
 Simon the Pharisee ; the other at the 
 house of Simon the leper. That l)Olh 
 were named Simon is not strange in a 
 country where tliat name was very 
 common. There were even two Simons 
 among the apostles, ch. 3 : 16-19. 
 
 3. In Bethany. See on ch. 11 : 1. 
 The ti)M of this sujiper has been much 
 discussed. From John 12 : 1 it appears 
 that Jesus came to Bethany six days be- 
 fore tiie Passover, on Friday, about sun- 
 set (see on eh. 11 : 1), and from Luke 
 21 : 37 we learn that during the week 
 Jesus was wont to spend the days in the 
 citj', and the nights at or near Bethany. 
 Hence, the supper might have occurred 
 upon any one of these evenings. Ac- 
 cording to" John, it seems more natural 
 to place it about twenty-four hours after 
 his arrival, on the evening of Saturday, 
 a common time for supjier. But, ac- 
 cording to Matthew and Mark, it would 
 seem that it could not have occurred 
 earlier than two days before the Pass- 
 over. Tliey both relate tlie supper as 
 the occasion which led to tlie treachery 
 of Judas, ver. 10. The language in 
 Matt. 26 : 14, t/ioi irciit Jiuhix^ connects 
 his visit to the chief priests immedi- 
 ately with the supper. As tlu' Sanhe- 
 drim had, two davs before tlie Pass- 
 over, probably ^Vedncsday morning, 
 resolved not to put Jesus to death till 
 after the feast, this viMt of Judas must 
 liave occurred later on Wednesday, or 
 eiuly on Thursday. The supper, then, 
 might have taken place on the evening 
 of Tuesday, after his final disc(nirse in 
 the temple, and on the Mount of Olives, 
 or on Wednesday evening, after spend- 
 
 ing the day in retirement in Bethany. 
 The latter seems the more natural con- 
 clusion, when we remember how much 
 Jesus did on Tuesday, and that Wed- 
 nesday appeai-s to have been spent in 
 quiet among his friends. See Author's 
 Harmony, note on g 1.5S. 
 
 Simon the leper. Who had pro- 
 bably been healed by Jesus. He was, 
 perhaps, a relative of Lazarus, and a 
 near neighbor, or both families may 
 have occujiied the same house. Ilencc, 
 Martha serves and Lazurus is a guest, 
 John 12 : 2. One tradition makes him 
 the father of Lazarus, another the hus- 
 band of Maltha. This is, however, all 
 unceitain. As he sat at meat. As 
 he W((x ncVuii)!;) on a etiueh at inblc. 
 
 A woman. John calls her .Mary, 
 the well-known sister of Martha and 
 Lazarus. Matthew and Mark speak in- 
 definitely, as they make no special refe- 
 rence to the family of Lazarus. The 
 same characteristics are here observa- 
 ble as in the incident recorded in Luke 
 10 : 38, 41. JIartha serves ; Mary comes 
 ill to be by lior Lord, and to show her 
 devotion to him. 
 
 Alabaster box. One word in the 
 oriiiiiial, ineaiiiiig nldhnstti; and well 
 expressed here by alalHistcr rase or boz. 
 The same word is translated simjily 
 box near the end of this verse. Ala- 
 baster was a variety of gypsum, white 
 and semi-transparent, very co^tly, and 
 used for making vases and vials for 
 ointments. It was considered by the 
 ancients the best for i)re>erviiig them. 
 Layard found vases of white alabaster 
 amOng the ruins of Nineveh, which 
 were used for holding ointments or 
 cosmetics. The general sha]>e of these 
 boxes or vases was large at the bottom, 
 with a lonir, narrow neck. It was pro- 
 bably the neck of a flask which the 
 woman broke, or misfied, an act ex- 
 liressive of her feelings that she would 
 devote it all to her Lord, reserving no- 
 thing for herself. Ointment of 
 spikenard, of pure sjiikenard of the 
 finest quality ; an aromatic oil oi oint- 
 ment, probably produced from the j"'"- 
 )n'i)isi<' j)laiit ill India, and is still very 
 highlv valued. The quantity was a 
 
260 
 
 MARK XIV. 
 
 A.D. 30. 
 
 4 his head. And there were some that had indigna- 
 tion within themselves, and said, Why was this 
 
 5 waste of the ointment made ? For it might have 
 been sold for more than three hundred s pence, and ^^'t^^?; Ecc. 
 
 Ill ' ^ A A • T»h 1 1 O 1/1 
 
 have been given to the poor. And they murmured 
 
 6 against her. And Jesus said. Let her alone; why 
 trouble ye her ? She hath wrought a good work on 
 
 4.4; Phil. 2. 14. 
 
 pound, John 12 : 3. Very precious. 
 Very costly. Poured it on his 
 
 head. A distiucUou conferred on 
 
 CRUSES AND VASES. 
 
 guests of honor, Luke 7 : 46. John 
 says she anointed his feet. She jinoint- 
 ed both his head and feet, which was 
 the verj' highest lionor. There is no 
 contradiction, but only variety of state- 
 ment between tlie evans^'elists. Mat- 
 thew and Mark notice only the first act, 
 anointing the liead ; John dwells upon 
 the final and longest, and on her part 
 the most humble and devoted act, the 
 anointing the feet and wiping them 
 with her hair. See on ver. 8. 
 
 4. There were some. Matthew 
 says, "The disciples;" but John, 
 pointing out the leader and instigator, 
 says, " One of liis disciples, Judas 
 Iscariot." We have here a beautiful 
 illustration of the independent and 
 truthful statements of the three evan- 
 gelists. The three accounts taken to- 
 gether are lifelike. The suggestion of 
 Judas is caught up and inconsiderately 
 repeated by the rest. The murmuring 
 
 spreads and becomes general. Had 
 indignation Avithin themselves. 
 
 Were much disjileased among themselves. 
 They had tlie feeling of disapproba- 
 tion, bordering on resentment. 
 
 Why Avas this waste ? The 
 quality and costliness of the oint- 
 ment was at once discovered by 
 = the peculiar richness of the odor 
 ^ whicli instantly tilled the room. 
 5 5. For. The reason or ground 
 ^ of their objection is given. 
 -Jz For more than three hun- 
 dred pence, or denaries. The 
 denary was a Roman silver coin 
 worth about fifteen cents. The 
 sum here named was about forty- 
 five dollars, and about a laborer's 
 wages for a whole year. See Matt. 
 20 : 2. Given to the poor. A 
 good reason under ordinary circum- 
 stances, and, doubtless, uttered 
 honestly by all except Judas, who 
 desired the money for his own use 
 rather than for the poor, John 
 12 : 6. Yet under this guise of 
 charity the others were led to join 
 with him. But this selfish instigator soon 
 after sold the life of his Master for tliirty 
 shekels, about a third of this amount, 
 the price of a slave, Exod. 21 : 32. 
 Murmured at her, with the idea alfo 
 of to her. They gave vent to their strug- 
 gling and somewhat restrained feelings 
 of displeasure. 
 
 6. And Jesus said. Matthew (26 : 
 10) says, " When Jesus understood it," 
 or rather. And Jesus kiioimig it, which 
 implies that the murmuring and the 
 reproof of the disciples were intended 
 for the woman, and not for the ear of 
 Jesus, who was the recipient of such 
 honor. Their disajiprobation would 
 naturally trouble and confuse her. But 
 Josus takes up her defense against their 
 complainings, and the avaricious and 
 thievish spirit of Judas. Wrought a 
 good work. A work distinguished for 
 its moral beauty, fitness, and grace ; 
 literally a beautiful tvork. She had com- 
 
A.D. 30. 
 
 MARK XIV. 
 
 261 
 
 7 me. For''j'e have the poor with you always, and "^^^J^;;;,^^ ' * 
 wliensocver ye will ye may do them good : but mc or. . . 
 
 8 yc liave not always. She hath done what she could : 
 she is come aforeliand to anoint my body to the 
 
 9 burying. Verily I say unto you, Wheresoever this 
 Gospel shall be preached throughout the whole 
 
 world, ^/;/,s also that slie hath done shall be spoken i pg. 112.6- 1 Sam. 
 of ' for a memorial of her. 2. 30. 
 
 niitted no offense, but had ^vcn a pro- 
 per expression to her Ri-ateful and 
 reverential love, in bringing so cosily 
 an offering. Jesus goes on in tlie next 
 two verses to show why it was such a 
 work. 
 
 7. The poor always . . . me 
 not always. They would ever have 
 opportunities of doing good to the 
 poor; but their opportunity to honor 
 him would be short and soon gone. 
 The next verse shows that such an op- 
 portunity would never occur again. 
 The words. Whensoever ye will ye 
 may do them good, are found only 
 in Mark, and make the contrast the 
 more vivid. An extraordinary offering 
 was fitting an extraordinary opportu- 
 nity. " To the popish argument (from 
 these words) in favor of a showy and 
 expensive worsiiip, Calvin iiigeniousl}' 
 and forcibly replies, that by applauding 
 such an act as only practicable once, 
 our Lord implicitly forbids its repeti- 
 tion and condemns its halntual imita- 
 tion, just as he would no doubt have 
 rebuked this very woman for the same 
 ]>roceeding, if a(io|>ted as an ordinary 
 token of affection." — J. A. Alexan- 
 der. 
 
 S. She hath done what she could, 
 according to her ability and circum- 
 stances, her means and opportunities. 
 This high praise, similar to that given 
 to the poor widow i\2 : 44), is recorded 
 by Mark alone. She is come afore- 
 hand to anoint my body; rather, 
 She anoinhd Inforehaml tnij body. She 
 anointed l)y anticipation. It was an 
 act, as Alford remarks, of pros/ieclire 
 love. Although the evangelist had only 
 sjjoken of anointing the liead, his lan- 
 guage here seems to imply that m(jre 
 than that had been anointed. See last 
 paragraph on ver. ii. To the bury- 
 ing^ for the biiritil., the whole jirejiara- 
 tion for burial. As there would be no 
 time for this after liis death, this 
 anointing and embalming, as it were, 
 
 for the sepulchre, took j>laec, in the di- 
 vine arrangement, while he was yet 
 alive. This anointing was not only a 
 symbol of what was about to t:ike place, 
 but was an act performed with delinite 
 reference to his death. The language 
 seems to iniply a motive on the part of 
 Mary ; she seems to have had a pre- 
 sentiment, a knowledge beyond liis dis- 
 ciples of his api)roaehing death. It also 
 gave Jesus another opportunity of re- 
 ferring to his death, licr act of love 
 and faith stands out in striking con- 
 trast to the avarice of Judas and the 
 murniurings of the others. 
 
 •J. Jesus proceeds to confer upon her 
 one of the greatest honors ever bestow- 
 ed upon a mortal. Verily, etc. A 
 solemn and authoritative assertion. Sec 
 on ch. 3 : '..*8. This jjospel. Tfieylud 
 tidiiif/s of salvation through adyingand 
 living Savior, which he commanded to 
 be preached to every creatine, ch. 10 : 
 15. For a memorial of her.. Her 
 deed shall be immortal ; it shall beheld 
 in everlasting remembrance, and hence 
 she shall, on account of it, be every- 
 wheie spoken of. It is remarkable that 
 .Matthew and Mark, who give this pro- 
 phecy, do not give her name, but John, 
 who gives her name, omits the pro- 
 j)hecy. But her deed was the great 
 thing ; again, she was one in the world's 
 history, the only one in regard to whom 
 Jesus niade such a promise; but her 
 name, Mary, was eonunon, and desig- 
 nated many. Yet John, in giving the 
 account, and revealing the fact that the 
 wonum was Mary, the >i>ter of Martha, 
 still further contributes toward making 
 the knowledge of her deed and person 
 commensurate with the jireaching of 
 the gospel. How literally is this pro- 
 phecy being fulfilled ! Alford sees in 
 it a distinct reference to the written re- 
 eords in which this event should be 
 related. 
 
 10, 11. JlDAS ENGAGES WITH TUB 
 CHIEF PRIESTS TO BETRAY JESL'S. M^tt. 
 
262 
 
 MARK XIV. 
 
 A.D. 30. 
 
 10 ''And Judas Iscariot, one of the twelve, went unto "Mt 26. 14; Lk. 
 
 11 the chief priests, to betray him unto them. And **• 3' ^• 
 when they heard it, they were glad, and jiromised 
 
 to give him money. And he sought how he might 
 conveniently betray him. 
 
 Jesus celebrates the Passover, and points out the traitor. 
 
 12 'AND the first day of unleavened bread, when Mt. 26. 17; Lk. 
 they killed the jiassover, his disciples said unto ?|.J,)' ^^' ^^' ^' 
 him. Where wilt thou that we go and prepare that 
 
 26 : 14-16 ; Luke 23 : .3-6. Luke is the 
 fullest, and, passing over the anointing, 
 connects tliis account with the con- 
 spirhig of the Jewish rulers to Ivill 
 Jesus. Mark is the briefest; but, with 
 Matthew, joins the account to tiiat of 
 the anointing, though less deflnitelj'. 
 
 10. And. Mattliew says, with more 
 detinitene>s, TJien, connecting the act 
 of Judas with what had just transpired. 
 The continuous narrative of Marie con- 
 firms, however, the natural idea in 
 Matthew. The words of Jesus were 
 counter to those of Judas (John 12 :4), 
 and, in connection with the high honor 
 betowed upon Mary, were a severe re- 
 proof to him. He must have felt that, 
 in the eyes of Jesus, and, indeed, of the 
 otliers, he stood in insignificant con- 
 trast to the devoted Mary. Stung with 
 the transactions and the words of the 
 hour, liis evil nature was aroused to 
 thoughts both of abandoning the cause 
 of Jesus, and of treachery. With a 
 heart unrenewed, he had not only been 
 captivated with an idea of an earthly 
 kingdom, but a spiritual reign and a 
 suffering Savior were also repulsive. 
 He could not perceive spiritual truth. 
 Hence the humiliation of Jesus, his pro- 
 phecies concerning his death, liis de- 
 nunciation of the Jewish hierarchy, all 
 ran counter to his feelings and spirit. 
 He saw no prospect of worldly ])ower, 
 and his hopes of gain died "with the 
 anointing at Bethany, and the approv- 
 ing declaration of Jesus, that it was an- 
 ticipatory of his burial. Turning away 
 from Jesus and his cause with resent- 
 ment and disa]ipointmcnt, he seeks to 
 satisfy his avarice by selling him to his 
 enemies. See Matt. 27 : 3. Iscariot. 
 Man of Karioth, probably native of Ka- 
 rioth of Judah. See on ch. 3 : 19. Mark, 
 as well as Matthew, makes prominent 
 the idea that the betrayer was one of 
 the twelve. 
 
 Went unto the chief priests. 
 
 See on ch. 8 : 31. This occurred pro- 
 bably in the evening with which Thurs- 
 day began. Yet if the supper took 
 place in the daytime, Judas may have 
 visited the chief priests on the after- 
 noon of Wednesday. The latter sup- 
 position agrees well witli Matt. 26 : 14, 
 From that time, which seems to imply a 
 longer time than part of a day. To 
 betray him. To deliver him up to 
 them, of course, treacherously. 
 
 11. They Avere glad. His propo- 
 sal was received by the chief priests 
 with joy ; it was an unexpected oppor- 
 tunity ; they thought that now they 
 could apprehend him Avithout delay, 
 privately, and without causing a tumult 
 among the people, Luke 23 : 6. Pro- 
 mised to give him money, or silvet; 
 silver money. Mattliew (26 : 16) men- 
 tions tlie amount, thirty pieces of sil- 
 ver, that is, thirty silver shekels, the 
 price of a slave's" life (Exod. 21 : 33), 
 commonly estimated at about fifteen 
 dollars. From this it may be inferred 
 that the money was i)aid him when he 
 fulfilled his agreement. 
 
 He sought hoAV, in what way and 
 by what means. " He sf)ught oppor- 
 tunitv," says Matthew. Convenient- 
 ly betray him; that he might at a 
 proiier time, with siifcty to tiiem and 
 to himself, deliver liim up into their 
 hands; "in the absence of the multi- 
 tude," Luke 22 : 6. The popular com- 
 motion was what they wished to avoid, 
 ver. 3. 
 
 12-16. Preparation for the Pass- 
 ovEU. Matt. 26 : 17-19 ; Luke 22 : 17-13. 
 Matthew's account is very brief. Mark 
 and Luke enter more into details. 
 Thursday, April 6. 
 
 12. The first day of unleavened 
 bread, that is, of the feast of unlea- 
 vened bread. The day is further desig- 
 nated, when they killed the pass- 
 
A.D. 30. 
 
 MARK XIV. 
 
 263 
 
 l;5 thou uiayest eat the passover ? And he sendeth 
 forth two of his disciples, and saith unto them, Go 
 ye into the city, and there shall meet you a man 
 
 14 bearing a pitcher of water: follow him; and where- 
 soever he slmll go in, say ye to the goodman of the 
 liouse, The Master saith, Where is the guest-cham- 
 ber, where I sliall eat the passover with my disci- 
 
 15 pies ? And he will show you a large upper room 
 furnished and prepared : there make ready for us. 
 
 over, the paschal lamb, Luke 22 : 7. 
 Hence the 14th of Nisan, occurring 
 tills year on Thursday, April 6th, Exod. 
 12 : 18. This in popular languaji^e was 
 the first day of the Passover, although 
 the feast did not strictly begin till the 
 fifteeuth. Hence Josephus speaks of 
 the feast of unleavened bread lasting 
 eight days. For fear of transgressing 
 the law, the Jews were accustomed to 
 cease from labor, and put away all 
 leaven from their liouses, at or before 
 noon on this day, the fourteenth of Ni- 
 san. Compare Num. 28 : 10, 17. It is 
 evident from this verse and the refe- 
 rences given, that Jesus observed the 
 Paschal Supper at the regular time, 
 and not an anticipatory meal, as some 
 suppose, twenty-four hours before the 
 usual time. See a discussion of this 
 question in the H.vumony of tue Gos- 
 pels, by the author, note on § 159. 
 Where, etc. The point of this ques- 
 tion refers to tlie place of the supper, 
 and onlv incidentally to the iirepara- 
 tion of the paschal lamb, Luke 22 : 9. 
 
 VS. Sendeth forth two of his 
 disciples. These were Peter and 
 John, Luke 22 : 8. The names are 
 here omitted by Mark, possibly tli rough 
 modesty, the Gospel being written un- 
 der Peter's direction. Ho into the 
 city. From Bethany, where they now 
 were, into Jerusalem, where only the 
 paschal supper could be eaten. Hence, 
 since the destruction of Jerusalem and 
 of the temple, where only the paschal 
 lamb was slain, the Jews omit eating 
 the lamb, and confine themselves to 
 the usual feast of unleavei\cd bread, 
 which followed the supper. There 
 shall meet yo»i, etc. In this Jesus 
 showed his suiiernatural foresight. He 
 gives the two disciples a sign similar to 
 that which Samuel pive to Saul, 1 Sam. 
 10 : 2-7. A pitcher; an earthen ves- 
 sel. Follow him. Jesus does not 
 mention him by name, or if he does. 
 
 his disciples do not know him ; for his 
 place is to be found by following a 
 man bearing a pitcher of water, Luke 
 22 : 10. Compare Matt. 17 : 27. Some 
 very plausibly suppose that Jesus con- 
 cealed the place and the name of the 
 individual, so as to prevent Judas from 
 executing his purpose before the pro- 
 per time. 
 
 14. Wheresoever he shall go in. 
 Where he xhall enter. Goodman, an 
 old English word for 7iianter of the 
 house. The Master. Very possibly 
 this man was a disciple, since Jesus 
 was known to liim as the Teacher. How- 
 ever this may be, it is unnecessary to 
 suppose any previous understanding 
 between them, for it was common at 
 that season to have rooms prepared in 
 advance for any who might need them, 
 and Jesus knew by his omniscience that 
 this room was yet unengaged. It is 
 said that rooms were furnished stran- 
 gei-s at the Passover without pay, ex- 
 cept the skins of the lamlis sacriticed. 
 Where is the guest-chamber, the 
 loiiging-room. According to some very 
 ancient manuscripts, my (/m.^l-chamber, 
 my quarters. The passover. The 
 paschal supper. 
 
 15. A large upper room, a room 
 above the first story, the most desirable 
 part of an Oriental liouse, and still 
 given to guests who are to be treated 
 with honor. (Tuomson, The Land ami 
 the B<H>k\ vol. i., p. 23.5.) Furnished 
 and prepared. Spread or funii.ihed 
 w ith couches and tables, ready for the 
 paschal supper. The man may have 
 prepared it, and reserved it, under a 
 deej) divine impression. There make 
 ready, or prejMrc, for us. Two pre- 
 panitions are brounlit to view in this 
 verse. Of the room, by the master ot 
 the house ; and of the lamb and other 
 things necessary for the puschal sup- 
 per, by the two disciples. On the latter 
 see next verse. 
 
264 
 
 MARK XIV. 
 
 A.D. 30. 
 
 16 And his disciples went forth, and came into the 
 city, and found as he had said unto them : and they 
 
 17 made ready the passover. '"And in the evening he "Mt. 26. 20; Lk. 
 
 18 Cometh with the twelve. And as they sat and did |f; ^"^ ' '^*^^° ^^• 
 eat, Jesus said, Verily I say unto you, One of you 
 
 16. Peter and John go as directed, 
 and find the man and room as Jesus 
 had said. They made ready the 
 
 passover, the i)asclial supi)er. They 
 slew tlie lanil:), or had it slain, in the 
 temple ; its blood was sprinkled at the 
 foot of the altar, and its fat burned 
 thereon ; and the bitter herbs, the 
 bread and wine were prepared. Tiie 
 killing of t!ie paschal lamb is thus de- 
 scribed by Starke in Lange's Commen- 
 tary : "A crowd of Israelites were re- 
 ceived into the court, the gates were 
 shut, the trumpets sounded. The 
 householders slew their lambs. The 
 priests formed a row which extended 
 to the altar, received the blood in silver 
 basins, which tliey passed on from one 
 to another ; and those who stood near- 
 est the altar poured it out at its feet, 
 whence it flowed subterraneously into 
 the brook Kedron. The householder 
 lifted the slain lamb to a hook on a 
 pillar, took oil its skin and removed 
 the fat. This last the priest burned on 
 the altar. The houseliolrter uttered a 
 prayer, and carried the lamb to his 
 house bound in its skin. The head of 
 the house where the feast was held re- 
 ceived tlie skin. When the first crowd 
 departed another followed, and so 
 forth." 
 
 17-21. The celebration of the 
 Passover. Jesus foretells his be- 
 trayal, AND points out THE TRAITOR. 
 Matt. 26 : 20-24 ; Luke 22 : l-i-18 ; 21- 
 30 ; John 13. : 1-30. The accounts of 
 Matthew and Mark are quite similar, 
 with occasional differences, such as we 
 would expect in independent narra- 
 tives. Luke and John exhibit greater 
 divergences, tlie former giving the con- 
 tention of the disciples, the latter the 
 washing of the disciples' feet. The 
 time was Thursday evening, or, accord- 
 ing to Jewish mode of beginning the 
 day with sunset, Friday, April 6th. 
 
 17. In the evening. Ewning hav- 
 ing come, or at evening, which com- 
 menced Friday, the 1.5th of Nisan. The 
 two having returned, and announced 
 that all was ready. 
 
 18. As they sat. As they reclined 
 
 at table, according to the custom of 
 eating, with the left hand resting upon 
 tlie couch, whicli was usually higher 
 than the low table. The whole service 
 was originally performed standing, but 
 reclining was adopted after tlie Israel- 
 ites possessed Canaan, symbolizing the 
 rest God had given them. The stand- 
 ing posture (Exod. 12 : U) was appro- 
 pi'iate and specially designed for the 
 first observance. Sundry additions 
 were afterward made. According to 
 the Talmud, compiled in the third cen- 
 tnry from earlier traditions, four cups 
 of tlie common red wine of the coun- 
 try, usually mingled with one-fourtli 
 part of water, were drunk during the 
 meal, and marked its progress. The 
 first, as they reclined at table, in con- 
 nection with an invocation and bless- 
 ing upon tlie day and tlie wine, corre- 
 sponding with the cup mentioned in 
 Luke 22 : 17. Then followed washing 
 of hands, the bringing in of unleavened 
 bread, bitter herbs, the roasted lamb, 
 and a sauce or fruit-paste. The master 
 of the feast then blessed God for the 
 fruit of the earth and gave tlie explana- 
 tion respecting the Passover prescribed 
 in Exod. 12 :' 26, 27. Psalms 113, 114 
 were tlien sung, and the second cup 
 was drunk. Then each kind of food 
 was blessed and eaten, the paschal lamb 
 being eaten last. A third cup of thanks- 
 giving, called the cup of blessing (com- 
 pare 1 Cor. 10 : 16), for deliverance from 
 Egypt, was drunk. Psalms 11.5-118 
 were sung, and the fourth cup drunk, 
 closing the celebration. Sometimes 
 Psalms 120-137 were sung or repeated, 
 followed by a fiftli cup. 
 
 We may presume that Jesus observed 
 the more ancient manner of celebrating 
 the Passover, rather than that of the 
 later Jewish traditions. We have no 
 evidence that he used more than one 
 cup at the Passover, Luke 22 : 17, 18. 
 Before the drinking of this cup, tlie 
 contention among tlie twelve (Luke 22 : 
 24-80) probably occurred, and the wash- 
 ing of the disciples' feet (John 13 : 
 1-20) immediately after. The paschal 
 supper is continued ; the traitor is point- 
 
A.D. 30. 
 
 MARK XIV. 
 
 265 
 
 19 which eateth with me shall betray me. And they 
 began to be sorrowful, and to say unto liim one by 
 
 20 one, /« it I ? and another mid, /f it I ? And lie an- 
 swered and said unto them, It is one of the twelve, 
 
 ed out, who withdraws, and tlien the 
 Lord's Supper is instituted. i 
 
 The l'as.-50ver was both conimeniora- 
 tive and tj'pical in its nature and de- | 
 sign. Jt conimemorated ilie deliver- I 
 ance from tlie destroyinu" nng^•[ in 
 Efrypt, and tyjiilied the tireater deli- | 
 verauee throul;li Christ, " the lamb of I 
 God that taketh away the sin of the 
 Avorld." At this very feast " Christ 
 our i)assover was sacrificed for us," 1 
 Cor. .5:7. 
 
 Did eat, the pasclial supper. Luke ] 
 (22 : 18-28) gives an account of the 
 Lord's Supper, before that of pointiuii' 
 out the traitor ; but the latter he only j 
 ineidently notices, while he makes the | 
 former the central point in his narra- | 
 tive, and its jjosition was probably de- 
 cided by the inenti<jn of the tiist cup 
 of wine. Botli Matthew and Mark 
 place the institution of the Lord's Sup- 
 per afterward. Verily I say unto 
 you. A solemn atilrmalion here iii- 
 trodueing a declaration, which is both 
 a solemn prcilietion and an expression 
 of tiriif. One of you which eat- 
 eth with me, etc.. very I'.xpressivc 
 in the Greek : Our of ijon iriUbdrotj nu; 
 deliver nie up into the i>ower of my 
 enemies, the one that eateth with me. 
 Tliese words with ver. 20 and John i:! : 
 20 have led some to sujjpose that Judas 
 sat next to Jesus, and partook of the 
 same dish. There may be a reference 
 to Ps. 41 : 9, which is quoted by John 
 (13 : 18>, "He that eateth bread with 
 me hath lifted up his heel against 
 me." 
 
 19. They began at once to be 
 sorrowful, distressed at this terrible 
 announcement. One by one. One 
 after another, in anxiety ami amaze- 
 ment began to say. Is it I ? This 
 ((uestion is very striking in the original, 
 and requires a "ncgdive answer, and is 
 about equivalent to // ix not /, w Hi' 
 And another said, Is it I ? These 
 words are omitted in some of tlie oldest 
 manuscripts and versions, probably be- 
 cause they were thouirht supertluous 
 and the construction inadmissible. 
 But the repetition really gives vivid- 
 ness to the narrative. One after another 
 23 
 
 said. Is it I ? Then another said, Is it 
 I '? till the question went the round, 
 and even Judas with solemn hypocrisy 
 asks it. Matt. 2(5 : 25. Another can 
 hardly be a reference to Judas, but is 
 merely thrown in in vivid descrij)tion. 
 
 20. It is one of the twelve, etc. 
 Very expressive language in the original, 
 similar to that in ver. 18. It is one of 
 the tivelee, one that (tippeth teith tne. In 
 the dish. Of sauce prepared of dates, 
 ligs, and seasoning, which was of brick 
 color, representing the clay and brick 
 of Euvpt. Into this they clipped their 
 bread and bitter herbs. This pertiuned 
 to the Passover, from which it is evi- 
 dent the Lord's Supper had not com- 
 menced. One dish may have been 
 Used, but more probably there were 
 several. Judas was therefore probably 
 near Jesus, using the same dish ; and 
 this answer amounted almost to a 
 ]iointcd designation of the traitor. 
 Persons often cxiiressed tlicir affection 
 to others by presenting them with 
 dipi>cd bread, etc. Dipi)ing into the 
 same dish was a mark of great friendli- 
 ness and intimacy. Hence this answer, 
 and the giving of the morsel to Judas 
 I (John 18 : 26) might easily be misun- 
 derstood. Tlie right hand was used at 
 ' the table, instead of spoons and forks ; 
 the hands being washed before and 
 after eating. "The same is the case in 
 modern Egvpt. . . . To pick out a 
 delicate morsel and hand it to a friend 
 is esteemed a compliment, and to re- 
 fuse such an ofleriiig is contrary to 
 good manners."— Hackett's timith's 
 Dirt. 
 
 From the full account of John, 
 we learn that Peter beckoned to John, 
 who was leaning on Jesus' breast, re- 
 questing him to ask privately who it 
 was of whom he s|ioke. John did so, 
 and Jesus uave him a sign by which 
 he miirht know the traitor, namely, 
 he to whom he should give a sop or 
 morsel. 
 
 The answers of Jesus regarding the 
 traitor may be harmonized as follows : 
 The answer here given by Mark may 
 be regarded as the tirst; then the sign 
 to John, while several disciples con- 
 
^66 
 
 MARK XIV. 
 
 A.D. 30. 
 
 31 that dippeth with me in the dish. ° The Son of 
 man indeed goeth, as it is written of him : but woe 
 to that man by whom the Son of man is betrayed ! 
 good were it for that man if he had never been 
 born. 
 
 Jesus institutes tlie LorcVs Supper. 
 
 23 " And as they did eat, Jesus took bread, and 
 blessed, and brake it, and gave to them, and said. 
 
 ' Mt. 26. 24 ; Lk. 
 22. 22 ; Ac. 1. 25. 
 
 >Mt. 26. 26; Lk. 
 22. 19; ICor. 11. 
 23. 
 
 tinue to ask, Is it I? Tlien liaving 
 dipped his hand into the dish with 
 Judas, and t^iven hira tlie sop, he makes 
 the replj' recorded in Matthew (36:23), 
 literally, He that dipped his hand imth 
 iiie, etc. Or tlie reply in Matthew maj' 
 be re»'arded as the same as tiiat in this 
 verse, both being quoted according- to 
 sense. These replies of our Savior 
 seem to have been better understood 
 by Judas than by tlie others ; for when 
 Judas went out, no one appears to 
 have understood the intent of our 
 Lord's language to him, John 13 : 28, 
 39. The object of Jesus was not to 
 expose the traitor, but to give him all 
 necessary warning against committing 
 so terril)le a crime. 
 
 21. Goeth as it is written. The 
 Messiah goeth in the path of humilia- 
 tion and suffering to death, as it is 
 written of him in such prophecies as 
 Isa. 53 : 4-12 ; Dan. 9 : 26 ; Zech. 12 : 
 10 ; 13 : 7. Woe unto that man. 
 Though his death was according to 
 God's purposi', uiid foretold b}^ ancient 
 prophets, yet his betrayer and murder- 
 ers were without excuse. Acts 2 : 22-21. 
 God's purpose and foreknowledge are 
 coexistent, and are in harmony with 
 human freedom. Judas was not com- 
 pelled to betray Jesus. His act was 
 his own and freely committed. The 
 woe upon the traitor points him out as 
 an object both of pity and of wrath. 
 The terrible consequences of his guilt 
 are unutterable : it were good if he had 
 never had an existence. His very be- 
 ing will be a curse to him. Our Savior's 
 language points to a future miserable 
 existence, and may be used as an argu- 
 ment against annihilation. The ori- 
 ginal is peculiar, It were good for him, 
 or Good for him, if that man had not 
 been born. As in the whole transaction, 
 so here the language is pointed in re- 
 spect to Judas, yet general and some- 
 what indefinite as to the other disci- 
 ples. 
 
 At this point Matthew (26 : 2.5) re- 
 cords the question of Judas, " Kabbi, 
 is it I?" and the reply of Jesus, 
 "Thou hast said." The answer goes 
 home to Judas' heart. His evil nature 
 is thoroughly aroused when he finds 
 that Jesus not only knows his treach- 
 ery, but plainly tells him of it. Satan 
 takes possession of the heart prepared 
 to receive him, and Judas in bitterness 
 hastens forth from the company where 
 he can feel no longer at home into the 
 congenial darkness without, to exe- 
 cute his treacherous plan, John 13:27- 
 .30. Hence he was not present at the 
 institution of the Lord's Supper. See 
 ver. 18. 
 
 22-26. Institution of the Lord's 
 Supper. Matt. 26 : 26-30 ; Luke 23 : 19, 
 20; compare 1 Cor. 11 : 23-26. Mat- 
 thew's account is the fullest of the 
 evangelists, though equaled by that of 
 Paul. Luke's is briefest. Mark devi- 
 ates but slightly from Matthew, but 
 states the additional fact, regarding the 
 cup, " They all drank of it." The sup- 
 plemental character of John's Gospel 
 explains his silence regarding the insti- 
 tution of this ordinance. The fourth 
 account, though wanting in the fourth 
 Gospel, is supplied by Paul. 
 
 22. As they did eat. This is in 
 harmony with the supposition that 
 Judas was not present at the supper. 
 See on vers. 18, 21, and John 13 : 30. 
 The time liere indicated was probably 
 very soon after. 
 
 These words show that the suppel 
 was instituted while thev still reclined 
 at the Passover table ; but they do not 
 teach that the Lord's Supper was graft- 
 ed on the Passover, or sprang out from 
 it. The supper w^as not instituted at 
 the Passover because it was in any way 
 connected with it, but because the 
 Passover night immediately preceding 
 his sufferings was the best and fittest 
 time for its institution. It was entirely 
 distinct, a new ordinance of the new 
 
A.D. 30. 
 
 MARK XIV. 
 
 267 
 
 23 Take, eat : this is my body. And he took the cup, 
 and when he had given thanks, he gave it to them : 
 
 dispensation. The Passover was sacri- 
 eial, the Lord's Supper is not; Ciirist 
 lias been ottered once for all. The for- 
 mer was national and observed by fami- 
 lies, the latter irs intrusted to theehurcii, 
 and is enipliatieally a elnireli ordinanee. 
 Tlie one was commemorative of a tem- 
 poral deliverance, yet pointinj^ to tlie 
 fjreat Pasciial Sacritiee of Ciirist ; the 
 other commemorates wliat Christ in 
 his sulleriiijiS and deatli lias done for 
 liis followers, yet points to him as a 
 liviiit; Savior, absent for a time, but 
 who will come again without sin uuto 
 salvation. 
 
 Took bread. Taking a loaf or thin 
 calve of unleavened bi'ead, which was 
 before him. The one luaf \wmta to the 
 one body of Christ which has been of- 
 fered up, and to the oueuexs of his fol- 
 lowers witli liim, fonniiif? " one loaf, 
 one body," 1 Cor. 10 : 16, 17. Blessed. 
 He blessed God and invoked the iliviiie 
 blessing; Luke and Paul tay, he nave 
 tluDiks. The two verbs explain eacii 
 otlier and amount to the same thing. 
 The giving thanks was blessing God, 
 and botli were a blessing of the bread 
 and a setting it apart to a sacred use. 
 Compare ch. 6 : 41 and note, and John 
 G : 11. Brake. This iei>resented his 
 body broken on the cross, the wounds 
 and sufferings of death. Hence break- 
 iiqj of the bread is essential to the true 
 idea. Cutting it is a i)erversion. Tiie 
 ordinance was even called " the break- 
 ing of bread," Acts 2 : 4:i. Gave to 
 the disciples. The apostles were 
 the leitresentatives of thai one body, 
 tiie clnuTli ; hence they alone partook, 
 because it wa.s an oi'dinance of that one 
 body. The Lord's Supper is a churcli 
 ordinance, 1 Cor. 11 ; 'JO, :«. Take, 
 eat. Simjily, Take it, according to tlie 
 oldest and be>t manuscripts. Matthew 
 alone, according to the highest critical 
 authorities, ^ives the full command 
 Take, eat. In receiving the bread we 
 signify our acceiUaiice of Christ the 
 living bread and the atonement he has 
 made. We thus coiiinnine in this ordi- 
 nance with Christ, and throuuli Christ 
 indirectly with one another, 1 Cor. 10 : 
 16, 17. 
 
 This is my body. Luke adds, 
 " which is given for you ; this do in re- 
 membrance of me." Not literally my 
 
 body ; for Jesus was present in his body, 
 and the broken bread was visibly not a 
 part of it. So also in Paul's account, 
 who declares that he received it from 
 the Lord, and is therefore of the highest 
 authority, Jesus says, "This cup is the 
 New Testament in my blood," 1 Cor. 
 11 : '.io ; so also Luke 2r3 : 20. If this 
 broken bread was literally Christ's 
 body, then " Tliis cup," etc., means. 
 This material cuji (not the wine in it) 
 is the actual New Testament or cove- 
 nant. The latter so evidently demands 
 a tigurative or symbolic meaning that 
 Maldonatus, the Jesuit commentator, 
 could meet the dithculty only by im- 
 piously setting himself up againsl the 
 inspired penman, and declaring that 
 Christ never uttered these words. The 
 verb is, in the expression. This is my 
 body, upon which }>apists have laid so 
 niucli stress in advocating the doctrine 
 of transnbstantiation, belongs only to 
 the Greek translation of our Savior's 
 language, thouuh it was implied in Ara- 
 maic, the language in which our Savior 
 spoke. Similar expressions are, how- 
 ever, found in all languages, and with 
 no doubtful meaning. Thus, Joseph, in 
 exi>laining the dream of Pharaoii, says, 
 " The seven good kine are seven years," 
 Gen. 41 : "JO. They signified or repre- 
 sented seven years. So also "The good 
 seed are the children of the kin<;doni" 
 (Matt. 18 : :S8) ; " that rock was Christ " 
 (1 Cor. 10 : 4) ; "Agar is MountSinai" 
 (Gal. 4 : 25), and many similar ex- 
 pressions. So also Jesus calls himself 
 a door (John 10: 9), a vine (John 1.5 : 1), 
 a star (Kev. 22 : 10). He also spoke of 
 the temple of his body. John 2 : 19, 21. 
 No one would for a moment take such 
 language literally, but emblematically. 
 So the bread reiiresenls his body, is an 
 emblem of it. Or, turning our" minds 
 from the verb to the two things com- 
 pared, we may say that as Christ is spi- 
 ritually and tiguratively a door, a star, 
 a vine, or a temple, so his body is tisu- 
 ratively and spiritually the bread of life. 
 Thus, in this part of tiie ordinance 
 Christ is represented as the sustenance 
 of his people. The doctrine of transnb- 
 stantiation, therefore, finds no basis in 
 this passage ; it is contrary to its plain 
 meaning as well as to common sense. 
 23. A cup. Including the wine 
 
268 
 
 MARK XIV. 
 
 A.D. 30. 
 
 34 and they all drank of it. And he said uuto them, 
 
 p Ex. 24. 7, 8. 
 
 p This is my blood of the New i Testament, which is ' i^\f}ii} 'i^""^ 
 
 14 ; 1.3. 20. 
 
 wliich it contained. Probably the wine 
 mixed with water, used at the Passover. 
 " The common wine of Palestine is of 
 red color. Such was the wine used at 
 the sacrament, as it would seem both 
 from the nature of the case and from 
 the declaration, This is my blood." — 
 L. C0LEM.4.N, D.D. Some hold that it 
 was unfermented wine, since uothinf^ 
 fermented was permitted at the feast. 
 But of this there is wanting proof. 
 The Jews in Palestine now use fer- 
 mented wine at the feast, but if any 
 wine is found to be runnino; into ace- 
 tous fermentation, it is removed. Dr. 
 C. V. A. Van Dyck, who has resided for 
 more than a quarter of a century in 
 Syria, says {Bibllotheca Sacra, vol. xxvi., 
 p. 170) : " In Syria, and as far as I can 
 learn in all the East, there is no wine 
 preserved unfermented ; . . . they could 
 not keep grape juice or raisin- water 
 unfermented, if tliey would ; it would 
 become either wine or vinegar in a few 
 days, or go into the putrefactive fer- 
 mentation. ... At the Passover, only 
 fermented wine is used. As I said be- 
 fore, there is no other, and therefore 
 they have no idea of any other." Dr. 
 Van Dyck is decided in the opinion that 
 such a thing as nnferinented wine never 
 has been known in Syria. 
 
 According to many high critica,l au- 
 thorities, this should read a cup, im- 
 plying that there were several cups on 
 tlie table. We nmst beware of falling 
 into the error of confounding it with 
 one of the Passover cups. The wine 
 was doubtless that used at the Pass- 
 over ; but it was a cup of a new ordi- 
 nance and of a new dispensation. We 
 must not suppose that Jesus slavishly 
 'followed the tradition of the elders in 
 celebrating the Passover. 
 
 Had given thanks. The same act 
 as performed over the bread. He praised 
 God for it, set it apart to a sacred use, 
 thereby blessing it. Hence it is called 
 the cap of blessing, 1 Cor. 10 : 16. From 
 the Greek verb, eucharisteo, to give 
 tlianks, the ordinance has been called 
 the cucharist. So also it has been called 
 the coiiimnnion, because in it tliere is a 
 communion or partaking emblemati- 
 cally of the body and blood of Christ, 
 1 Cor. 10 : 16, 17. The latter name is 
 objectionable, because it conveys mere 
 
 Christian fellowship too prominently to 
 most minds. The former conveys too 
 solely the idea of a thank-offering. 
 Better call it by the names inspiration 
 has given, either The breaking of bread 
 (Acts 2 : 46), or, better still, the more 
 comprehensive title, The Lord's Supper 
 (1 Cor. 11 : 20), to which latter title the 
 former seems to have given way. The 
 Romish names 21ass, and High Mass, 
 the latter being sung or chanted, is 
 without any Scriptural foundation or 
 authority. 
 
 They all drank of it. The all 
 is noticeable, as connected with the 
 cup onlj' ; the fact may be used against 
 the popish custom of withholding the 
 cup from the people. The apostles 
 were the representatives of the church; 
 the entire membership of the church 
 are, therefore, to drink of the cup. As 
 has been remarked by Bengel, " If one 
 kind were sufficient, it is the cup that 
 should be used. The Scripture thus 
 speaks, foreseeing (Gal. 3 : 8) what 
 Rome would do." It was A.D. 1418 
 that the Cliurch of Rome enacted that 
 only the officiating priests should pai- 
 take of the cup. In leceiving the cup 
 we signify our faith in the efficacy of 
 tliat blood which cleanseth from all sin, 
 tlie acceptance of the atonement made 
 and the reilemption procured. And as 
 blood stood for life (Lev. 17 : 11, 14), 
 so we by faith receive Christ as our life, 
 his life as our life. For a beautiful 
 illustration, see the language of our 
 Savior in John 6 : .53-.58. 
 
 24. This is my blood. This re- 
 presents and is an emblem of my blood. 
 Of the New Testament. Accord- 
 ing to the higliest critical authorities 
 this passage should read : The blood of 
 the coiienant, of the gospel dispensation 
 (the conditions, promises and pledges 
 of salvation), Jer. 31 : 31 ; Heb. 8 : 
 7-13. In contrast to the blood of the 
 old dispensation, of which that of the 
 Passover, of course, formed a part. 
 The blood of the old covenant was the 
 blood of lambs, calves, goats and 
 bulls, Exod. 24 : 8; Heb. 9 : 18-22. 
 The blood of the new covenajit is the 
 blood of Christ, of which the wine of 
 the cup is an emblem, Heb. 9 : 11, 12, 
 24-26. As the former covenant was 
 made, dedicated, and its blessings se- 
 
A.D.30. 
 
 MARK XIV. 
 
 -269 
 
 35 shed ' for many. Verily I say unto you, I will drink 
 no more of the fruit of the vine, until that day that 
 I drink it new in tlie kingdom of God. 
 
 Mt. 20. 28 ; Col. 
 
 1. 14,20; IJohn 
 
 2. 2. 
 
 cured by the blood of beasts, so the 
 latter was procured and estublished, 
 and its blessings secured to all believ- 
 ers through the blood of Clirist. The 
 former hy types, the latter by tlie reality ; 
 but both by the shedding of blood. In 
 receiving the cup, therefore, we openly 
 accept this covenant. 
 
 Which is shed. Though before 
 liis sufferings, yet Jesus, by antieijiation, 
 spealvs of it as virtually aceoniplished. 
 For many. Great niulliludes. In 
 this place, in connection with the 
 Lord's Supper, manyura those to whom 
 his blood is rendered elHcacions through 
 faith. Tlie relation of Clirist's atone- 
 ment to all men is presented in 1 Tim. 
 2 : 6, and similar passages. See on ch. 
 10 : 4.5. Thus, the wine iwured forth 
 represents Christ's death as substitu- 
 tionary for many, in their behalf, in 
 tiieir stead. Christ's sufferings were 
 vicarious. 
 
 The simplicity of the ordinance is in 
 striking contrast to that sacrificial or- 
 dinance which Romanists style the 
 Mass. "The Council of Trent, Sept. 
 17, l.%2, declared ' that in the eucha- 
 rist a true propitiatory sacrifice was 
 offered for sin, in the same way as 
 when Christ offered up himself as a 
 sacrifice on the cross,' and the council 
 consigned all to damnation who should 
 deny it. According to Romish au- 
 thors, the bread or wafer is turned into 
 God, and so the priests, by using the 
 words of consecration, can create the 
 Creator ! Raising the consecrated wa- 
 fer, that is, God, at the celebration of 
 the mass, so high that all the people 
 can see it, and worsliiping it as The 
 Host, that is, a victim (from the Latin 
 /lostia), was first ordered by the I'opc 
 Honorius. What 'damnable heresies ' 
 have an apostate church not brought 
 in!" — N. M. Wii.i,i.\MS. This whole 
 idea of the Lord's Supper being a sacri- 
 fice is opposed not only to its original 
 institution, but also to lleb. 7 : 27; 9 : 
 '2.'>-28 : "Who needeth not daily, as 
 those high priests, to offer up sacrilice, 
 first for Ills own sins, and then for the 
 peojile's : for this he did onee, when he 
 offered up himself." 
 
 2.5. I will drink no more. Em- 
 phatic, / will in no wise, any more. These 
 
 words he liad uttered at the Passover, 
 Luke 22 : 10, 18. He rei)eats them at 
 the su])per. They are not inconsistent 
 with the supposition that Jes»is him- 
 self did not partake of the bread and 
 wine of the supper. For so the lan- 
 guage in Matt. 2<j : 26, 27, Take, eat, as 
 well as. Brink ye all, seems to imply. 
 There really could be no significance m 
 Jesus partaking of that which repre- 
 sented his own body and t)lood. They 
 were offered for others ; he himself 
 needed no offering. Instead of saying 
 definitely t/iis cxp, he says generally, 
 t/iis fruit of the vine. He had just 
 I)reviously, at the Passover, drank of it 
 for the last time with them ; now lie 
 takes the cup, gives thanks, hands it to 
 them, commanding all to drink, saying 
 that from this time onward he wilf not 
 drink it till lie drinks it with them, fresh 
 and of a different kind, in the kingdom 
 of his Father. This fruit of Ihivine, 
 however, includes the cup, and must 
 have referred to the wine in it as a 
 beverage. Hence it is wortlivof notice 
 that, though he had said. This is my 
 bloixl, he yet sjjeaks generally of the 
 wine as iliis fniit of the vine. No 
 change had taken place. 
 
 The plirase also aflords an argument 
 against the use of the various forms of 
 domestic and adulterated wines at the 
 Lord's Supper. It should be the fruit 
 if the vine. Whether it should be fer- 
 mented, or unfermented, is a question 
 worthy of attention. Although tliere 
 is no proof that unfermented wine was 
 used at the Passover (see on ver 23), yet 
 it was more in accordance with it--^ spirit 
 and nature, as the feast of nnlearened 
 bread. And in the Lord's Supper un- 
 fermented wine is in the truest and 
 most literal sense the fruit of the vine, 
 and answers to tlie idea oi freshness \ia- 
 plied in new, immediately following. 
 Such considerations, together with the 
 present state of society, and of the 
 temper.uice question, incline me to 
 prefer unfermented wine at the Lord's 
 talile. 
 
 New. The word in the original con- 
 veys not only the idea of freshness, but 
 also of a nei'e kind, and of sii]>erior ex- 
 cellenre. Thus, this fruit, etc., and new, 
 are in contrast. Jesus will not drink 
 
270 
 
 MARK XIV. 
 
 A.D. 30. 
 
 26 And when they had sung an hymn, they went out 
 into the mount of Olives. 
 
 of the earthly beverage, which is an 
 emblem of his death, thougli also of 
 the life of his people ; but he will drink 
 of tlnit which is the result of his deatli, 
 and which all liis followers shall share 
 with liim ; not of the earthly type, but 
 of the heavenly reality. Thus, the new 
 wine points to the felicity of the glori- 
 fied slate, the bliss of eternal life, which 
 shall be enjoyed and celebrated at the 
 marriage supper of tlie Lamb. The 
 cup points to the life given for his peo- 
 ple ; the new wine, to that glorified life 
 obtained for them, Rev. 19 : 6-9 ; 22 : 
 2. That is a tame iuteri^retation indeed 
 whieli makes this verse mean that the 
 Jevvish Passover is to be henceforth 
 superseded by the Lord's Supjier! 
 
 This verse also shows that the ordi- 
 nance not only looks back to the death 
 of Clu-ist, but also forward to the esta- 
 blishment of his glorified kingdom. 
 Paul more exactly defines its future 
 limit and prospect by the words, till he 
 come, 1 Cor. 11 : 26. The ordinance is 
 thus confined to the church during the 
 absence of the Lord. It is an ordi- 
 nance of the earth, not of heaven. 
 When lie comes to be present with his 
 glorified people, they will have the real- 
 ity, and will not need the emblems, 
 either to remind them or to aid their 
 faith. Hence this verse cannot mean, 
 that Jesus would unite with his disci- 
 ples in this supper, in heaven. Jesus 
 probably now utters that memoi-able 
 discourse and prayer recorded by John 
 in chs. 14-17. 
 
 26. Sung an hymn. A fitting close 
 of the supper. This is the only re- 
 corded instance of singing Ijy Jesus 
 and his disciiiles. After an ordinance 
 emblematical of his complete and per- 
 fect work, and after his consoling dis- 
 course and att'ectionate prayer, in all of 
 which he seems to have viewed the 
 work in its full accomplishment, he 
 could well sing with his disciples a 
 hymn of i)raise. Jesus sung and gave 
 "songs in the night," Job 35 : 10. In 
 the original, a single word is used, lite- 
 rally haviny hyrimed, having xwng liynuix, 
 or praise, or pxulin.s, the word by no 
 means limiting it to a single hymn, or 
 composition. It is very commonly sup- 
 posed that they sung or chanted Psalms 
 115-118, which were said to be used at 
 
 the close of the Passover. Of this, 
 however, we have no means of deter- 
 mining. The ordinance is one of min- 
 gled solemnity and joy. 
 
 This is a fitting place to refer to the 
 relation between the two ordinances 
 Christ has intrusted to his church. In 
 order of time, Baptism first, the Lord's 
 Supper after. See on the various pas- 
 sages relating to baptism. In relation 
 to individuals and churches, baptism is 
 the initial rite; the Lord's Supjier the 
 memorial, covenanting and commun- 
 ing rite of those initiated by baptism. 
 The former to individuals separately, 
 and but once ; the latter to individuals 
 assembled in church relations, and oft 
 repeated. The one is a profession of 
 faith, a putting on Christ; the other 
 the lenewed vows and confession of 
 the soul in Christ, and living on Christ. 
 Again, baptism points to our burial into 
 Christ's death ; the Lord's Supper, to 
 our living by Christ's life. The former 
 is a synTbol of our new birth ; the 
 latter, of the sustenance of our new 
 life. The one shows how we are made 
 one in Christ ; the other, how we are 
 continued one in him. Thus, iu what- 
 ever way we may view these ordi- 
 nances, the former precedes the lat- 
 ter. Baptism is in its nature and in 
 its divine ari'angement a prerequisite 
 to the Lord's Supper. Faith, or a rege- 
 nerate state, which is pi'esupposed by 
 baptism, and un orderly walk (2 Thess. 
 3 : G) are also prerequisites. See on eh- 
 16 : 16. 
 
 The Mount of Olives. See on ch. 
 11 : 1. Jesus passes out of the city, 
 down the deep gorge on the eastern 
 side, crosses the Kedron, about where 
 a small bridge now spans the dry chan- 
 nel, to a grove at the foot of the Mount 
 of Olives, named Gethsemane, where 
 he was wont to resort with his disci- 
 ples, Luke 22 : 39 ; John 18 : 2. He 
 goes thither to enter upon his suffer- 
 ings, and to be betrayed to his ene- 
 mies. 
 
 27-31. The scattering op the dis- 
 ciples AND PETEK'S denial FORETOLD. 
 
 .Matt. 31-35 ; Luke 22 : 39 ; John 18 : 1. 
 Compare Luke 22 : 31-38 and John 13 : 31 
 -38. It is very commonly supposed that 
 these four accounts refer to tlie same 
 conversation. It seems very difficult 
 
A.D. 30. 
 
 MARK XIV. 
 
 £1 
 
 The scattering of the disciples^ and Peter''s denial 
 foretold. 
 37 'And Jesus saith unto tlicni, All ye shall be offend- 
 ed because of me this night: for it is written, ''I 
 will smite the shepherd, and tlie sheep shall bescat- 
 
 28 tered.' But " after that I am risen, I will go before 
 you into Galilee. 
 
 29 ^But Peter said unto hini, Although all shall be 
 
 30 offended, yet will not I. And Jesus saith unto him, 
 Verily I say unto thee, That this day, etcu in this 
 night, before the cock crow twice, thou shalt deny 
 
 •Mt. 26. 31; Lk. 
 
 22. 31 ; John 13. 
 
 36. 
 ' John 16. 32 ; 
 
 Zech. 13. 7. 
 " ch. 16. 7. 
 
 » Mt. 26. 33, 34; 
 Lk. 22. 3:^, 3» : 
 John 13. 37, 38 ; 
 2Ki. S. 13 ; Jer. 
 10. 23 ; 17. 9. 
 
 to reduce them to any sort of harmony. 
 The circumstances and time seem to be 
 different. The scene in .Mattliew and 
 Marie is on tlieir,i;'oini;;()ut to tlie Moinit 
 of Olives ; tliat in Luke and John wliile 
 they were still in tlie upiier room. It 
 seems more natural and in [lerfect liar- 
 mony with tlie four narratives to sup- 
 pose that Jesus twice intimated Peter's 
 denial ; the tirst after tlie departure of 
 Judas, related by Luke and John, and 
 tlie second an lK>ur or two afterward, 
 as they were f^oinji' to the Mount of 
 Olives, related by Matthew and Mark. 
 i>ee author's IIakmonv, on ^ Hi9. The 
 accounts of Mattliew and Mark are 
 
 fiven iu almost the same lanfjuaf^e. 
 lark, however, excels in defiuiteness, 
 vers. 30, 3L 
 
 •J7. All ye shall be offended; ye 
 shall find cau>e of olfense, of stum- 
 blinij; so as to desert me, \ er. 50. 
 Because of me this ni$;ht; these 
 words are not found in most of the old- 
 est and best manuscripts ; they belong; 
 to .Matt. :3():;3l. For it is written. 
 In Zech. 13 : 7. The quotation wiruli 
 follows conforms quite closely to the 
 Septuagint version of the Old Testa- 
 ment, and expresses the thoufjlit of the 
 original Hebrew. Jesus quotes this 
 propliecy, therel)y intimating that a 
 sutlering Messiah was in accordance 
 with the purposes of God, and that in 
 connection with it his followers should 
 l)e scattered. lie quoted it also for 
 their sake ; doubtless they poiulered it 
 during those days of darkness. I will 
 smite. God is said to smiti' Jesus, 
 since he both permitted and jturposed 
 it ; he gave him to be smittiii, .lohn 3 : 
 16 ; Acts :J : 23. The shepherd. The 
 Messiah, the great sluiiherd of tlie 
 sheep (Ileb. 13 : -0), spoken of imme- 
 diately after as tinj fdhni' (Zech. 13 : 7), 
 a fellow-ruler, the King of kings, aud 
 
 an equal, Phil. 2 : 6. In Zech. 11 : 8-13, 
 it was foretold that he should be reject- 
 ed aud sold, and in VZ : 10, that he sliould 
 be pierced. Shall be scattered, in 
 all directions. A strong and authorita- 
 tive a.-sertion. Their scattering implied 
 that they were offended in him, disaf- 
 fected in their faith, cliscipleship, and 
 thoughts of him, Luke M : 21. 
 
 '2S.I will go before. As a shep- 
 lierd, John 10 : 4, 27. Jesus throws a 
 beam of light on this dark jiicture. In 
 accordance with the remainder of the 
 %erse in Zeehariah, "And I will turn 
 mine hand ujion the little ones." It 
 does not imply that he would not ap- 
 pear to tliem previous to meeting them 
 in Galilee ; but rather that, rising before 
 tlieir return thither, he would again col- 
 lect tlie flock, and go bef<ire them to 
 Galilee, eh. l(i:7; Luke 24 : 33-30. For 
 the fullillment of this ]'romise see ch. 
 10 ; Matt. 28 : 10 ; John 21 : 1 ; 1 Cor. 
 1") : (•). 
 
 29. Peter said. Impulsive and self- 
 conlident, Peter is the first to speak. 
 He speaks not now, as frequently, as 
 spokesman of the ajiostles, Imt for him- 
 self, arrogating a courage and devotion 
 above his associates. Though all. 
 Notice tlie strength of hi^ self-reliant 
 assertion, T/iouyh u// (the rest), or even 
 more strongly, all (every one) xlioiild be 
 ojfemkd, yet' will not I. Peter had 
 been t)efore warned of his defeetiou and 
 denial, Luke 22 : 31-34. The second 
 warning arouses him to the strongest 
 assertion. His self-sutliciency and ar- 
 rogance found an antidote m his fall, 
 ami seem to have been alluded to by 
 Jesus after bis resurrection, at the Sea 
 of Galilee, " Simon, son of Jonas, lovest 
 thou me tuure t/mii them' f " John 21 : 
 1.'). He was permitted to fall lower 
 than any of his brethren. 
 
 30. Jesus replies with the solemn and 
 
272 
 
 MARK XIV. 
 
 A.D. 30. 
 
 31 me thrice. But he spake the more vehemently, If I 
 should die with thee, I will not deny thee in any 
 wise. Likewise also said they all. 
 
 Chrisfs agony in Oethsemane. 
 
 32 yAND they came to a place Avhich was named ^Mt. 26. .36; Lk. 
 Gethsemane. And he saith to his disciples. Sit ye ^- ^^ • "^"^^ ^^• 
 here, while I shall pray. 
 
 authoritative beginning, "Verily I say 
 unto you." That this day of twentj-- 
 four hours, which had begun at sunset. 
 Literall}', That thou this day. Notice 
 that thou is emphatic, in striking con- 
 ti'ast to, 7/(t will not 7, ver. 29. He 
 more definitely marks the time, in 
 this night. And still more definitely, 
 before the cock crow twice. A 
 cock, etc. So in the other Gospels the 
 indefinite article is used, which is in har- 
 mony with the supposed scarcity of this 
 fowl. Fowls are very abundant in the 
 East at the present day. Later Jewish 
 Avriters affirm, though not always con- 
 sistent witli themselves, that the inha- 
 bitants of Jerusalem, and the priests 
 everywhere, were forbidden to keep 
 fowls, because they scratched up un- 
 clean worms. But even if this were so, 
 the Roman residents, over whom the 
 Jews could exercise no power, miglit 
 keep them. Twice. The first about 
 midnight; the second about three 
 o'clock. The former would be less 
 noticed at a time when people were ge- 
 nerally asleep. The latter was more 
 commonly ol^served as tlie signal of 
 approaching labors, and hence was 
 called by way of eminence the cock- 
 crowing, to wliich Matthew and the 
 other evangelists refer. Mark recoi'ds 
 the very words of Jesus as tliey were 
 indelibly impressed upon Peter's mind. 
 Matthew gives tlie general sense. " The 
 difference is the same as (similar to) 
 that between saying before the bell riitgx 
 and before the .second bell ringf: { for church 
 or dinner), the reference in both ex- 
 pressions Ijeing to tlie last and most 
 important signal, to which the first is 
 only preliminary. The existence or oc- 
 currence of the latter, though expressly 
 mentioned only in the last phrase, is 
 not excluded by tlie first, and, if previ- 
 ously known, may be considered as in- 
 cluded in it." — J. A. Alexander. 
 Deny me; tliat I am your Lord and 
 Teacher, and that you are, or ever 
 
 have been, my disciple. Disown me. 
 Thrice. Emphatic in the original. 
 Thrice deny me. Thus he who exalted 
 himself the highest should be abased 
 the lowest. 
 
 31. This reply of Jesus leads Peter 
 to make a still stronger assertion, that 
 he would die with him rather than deny 
 him. He spake or talked the more 
 vehemently, uttering what is here 
 said, and more beside, with the greatest 
 eai'nestness. In this, Peter showed his 
 strong self-will and self-confidence. The 
 rest of the disciples catch his sj)irit and 
 words, and join in like declarations. 
 Such warnings should have put Peter 
 and the other apostles on their guard, 
 and led them to depend humbly on 
 God ; but they seem to have had the 
 opposite effect of arousing their spui- 
 tual pride, and a dependence on their 
 own will and strength. 
 
 32-42. The agony of Jesus in Geth- 
 semane. Matt. 26 : 3&-46 ; Luke 22 : 
 40-i6 ; John 18 : 1. The accounts of 
 Matthew and Mark are the fullest and 
 verj' similar. Matthew mentions the 
 three prayers of Jesus ; Mark mentions 
 two, but implies the third. Other dif- 
 ferences will appear in the notes below. 
 Luke's account is concise, but vivid. 
 He indefinitely marks the ditTerent 
 times of prayer, concentrates thein in 
 one description, and adds what the 
 other evangelists omit, the appearance 
 of the angel, the bloody sweat and sor- 
 row, the psychological cause of their 
 sorrow. John, in harmony with the 
 supplemental character of his Gospel, 
 refers merely to the fact that Jesus and 
 his disciples entered a garden, without 
 any account of the ayony. 
 
 82. And they came. The incident 
 just related occurred while they were 
 on their way to the Mount of Olives, 
 ver. 2(5. Mark uses the present. And 
 they come ; a vivid narrative. A place. 
 A field, a possession. Comi)are John 
 4 : 5, where the same Greek word is 
 
A.D. 30. 
 
 MARK XIV. 
 
 273 
 
 translated a parcel of ground. John 
 calls it a garden, not in our sense, but 
 in that of an orchard or olive-yard. 
 Here Jesus was about to retire, Luke 
 22: Sit; Jolin 18 : 1, 2. 
 
 Gethseniane means " o?(>e-/)>T.<.s','' '^ 
 name seemingly prophetic of Christ's 
 agony, where lie trod the wine-press 
 alone (Isa. Go : 3), without the city, 
 Rev. 14 : 20. It was just across the 
 brook Kedron, about one half-mile east 
 from Jerusalem, at the foot of the 
 Mount of Olives. The modern garden 
 without doubt occupies the same site, 
 
 trees probably sprang from the roots of 
 those standing in the davs of our Lord. 
 Thouison (Land and Book, ii. 284) 
 thinks that the ancient (lethsemaue 
 was situated in a secluded vale, several 
 hundred yards to the north-east of the 
 modern one. There is mucii evidence, 
 however, in support of the present lo- 
 cality. 
 
 " At the juncture of the three roads 
 which lead to Bethany is the Garden of 
 Gethsemane. It is an area of 120 feet 
 east and west and loO feet north and 
 south. The entrance is through a low 
 
 
 G.\RDEN OF GETHSEMANE. 
 
 or a portion of it, possibly somewhat 
 smaller, being an inclosm-e of about 
 one-third of an acre, and surrounded 
 by low wall. In it are eigiit venera- 
 ble olive-trees, still green and produc- 
 tive, but so decayed that lieai's of 
 stone are piled up against tliiir trunks 
 to keep them from being lilown down. 
 They were standing at the Saracenic 
 conquest of Jerusalem, A.D. (J8(i, since 
 the sultan receives a tax on them, tixed 
 attluit time. But as all the trees around 
 Jerusalem were cut down by Titus at 
 the destruction of Jerusalem (Jose- 
 phus, Jewish War, vi. 1. 1), these olive- 
 
 iron gate on the western side, and the 
 keeper is an old Franciscan monk. . . . 
 With parental care he has nourished 
 the eight renuuning olive-trees, beneath 
 which he tliinks the fearful struggle 
 occurred. Tiicv bear marks of great 
 aiic ; tlieir trunks are gnarled and hol- 
 low, their foliage scaiity, and, true to 
 their species in old age, their roots are 
 far above tjie ground, but at present 
 covered with an artificial soil. One 
 more venerable than the rest is seven 
 feet in cireuniferenee, and has sepa- 
 rated into four parts from the roots up- 
 I ward to the branches ; a second is 
 
274 
 
 MARK XIV. 
 
 A.D. 80. 
 
 33 And he taketh with him Peter and James and 
 John, and began to be sore amazed, and to be very 
 
 34 heavy; and saith unto them, 'My soul is exceeding « John 12. 27. 
 sorrowful unto death : tarry ye here, and watch. 
 
 35 And he went forward a little, and fell on the 
 ground, and prayed that, if it were possible, the 
 
 twisted witli a^e ; a third is hollow. 
 But the branches are strong, the leaf 
 green, and from the aged roots young 
 trees are sprouting." — Dr. J. P. New- 
 man, FromDautoIieersJieba, p. 118. 
 
 His disciples. Only eight, as tlie 
 event showed, three being selected to 
 go farther with him. Sit ye here, 
 pi'obably just within the inclosure. 
 Pray. In regard to his sufferings, see 
 on ver. 3.5. Matthew says " pray yon- 
 der," probably in a secluded and shady 
 retreat. Lulce says "about a stone's 
 throw," that is, from a sling. It was 
 now probably between eleven and 
 twelve o'cloclv, and within two days of 
 the full moon. 
 
 33. Peter and James and John. 
 The same three who had witnessed his 
 transfiguration (ch. 9 : 2) are selected 
 to be witnesses of, and sympathizers 
 in, his great humiliation and agony in 
 the garden. The former scene was a 
 preparative for the latter. He who had 
 professed such an undying attachment 
 to Jesus, and the two wlio would sit on 
 his right and left hand, and said they 
 were able to drinii of his cup, ch. 10 : 39. 
 Began, as never before, and continu- 
 ing, as here described. Sore amazed. 
 A very strong word in the orighial, 
 greatly distressed with horror and amaze- 
 ment. Very heavy. Deeply deject- 
 ed, burdened in spirit. According to 
 some, the word expresses tlie sorrow 
 of loneliness, wliich presses like a load 
 of lead upon tlie soul. 
 
 34. The beginning of his anguish has 
 just been slated. Anotiier step in his 
 overwhelming agony is now l)rought to 
 view. My soul. Jesus had a human 
 soul ; and this was the scene of his 
 agony. His emotional natnre was over- 
 whelmed with sorrow. Exceeding 
 sorrowful. Literally, enviroited with 
 griff, shut in, with sorrow on every 
 side. This was in view of the connec- 
 tion of his sufferings and deatii with 
 sin. Even unto death. The ex- 
 tremest intensity ; deathly' ; a little 
 more would be death itself. Compare 
 Ps. 18 : 4, 5 ; 55 : 4 ; Jon. 4 : 9. Indeed, 
 
 he might have died had it not been for 
 the angel who strengtliened him, Luke 
 23 : 43. This language points to suffer- 
 ings in his human nature. He had 
 been before troubled in the anticipa- 
 tion of his sufferings (John 13 : 27), 
 now he is overwhelmed with the suffer- 
 ings themselves. A body and soul un- 
 tainted, and unraarred by sin, must 
 have been capable of endurance far be- 
 yond any of our sinful race. This en- 
 durance must have been greatly in- 
 creased by the connection of the divine 
 with the human. ' Hence the sorrow 
 unto death was beyond anything that 
 ever has, or coidd be, experienced in 
 this world by any one of our fallen race. 
 It was beyond all human conception. 
 He was suffering for sinners, in their 
 place. He made their case, as it were, 
 his own. The horror and woe of the 
 lost, and the pangs of hell, were taking 
 hold upon him, so far as it was possible 
 in his state of innocence. Tarry ye 
 here. He would be alone with his 
 Father. His sorrows are too great to 
 be borne in the immediate presence of 
 even these tliree favored disciples. 
 Watch. Keep awake, to keep me com- 
 pany, and act as a guard. Yet his hu- 
 man nature craved their presence near 
 at hand. He does not ask their prayers, 
 but their attendance and watchfulness. 
 In great dangers it is a comfort to know 
 that friends are near us and vigilant, 
 even tliough unable to help us. 
 
 35. Went forward a little, into 
 the garden. Thus there were three 
 companies : tlie eight, the three, and 
 the one. As the high-priest entered the 
 holy of holies alone, so Jesus must suf- 
 fer alone. The disciples were jirobably 
 as near to him as tliey could bear. The 
 glory of the transfiguration doubtless 
 fitted the three to be nearer tlian tlie 
 rest. Fell on the ground and 
 prayed. Luke says he "kneeled 
 down." Doubtless he knelt first, and, 
 as his agony increased, fell forward, as 
 Matthew says " on his face." Compare 
 Gen. 17 : 3. The posture was indicative 
 of his extreme humiliation and an- 
 
A.D. 30. 
 
 MARK XIV. 
 
 275 
 
 36 hour might pass from him. And he said, » Abba, 
 Father, ••all things are possil)le unto thee; take 
 away tliis cup from me: "^nevertheless not what I 
 
 37 will, but what thou wilt. And he cometh, and 
 lindetli tliem sleeping, and saith unto Peter, Simon, 
 sleepest tiiou ? Couldest not thou watch one hour i 
 
 38 Watcii ye and pray, lest ye enter into temptation. 
 '' The spirit truly is ready, but the flesh w weak. 
 
 • Ro. 8. 15 ; Gal. 4. 
 
 6. 
 » Ileb. 5. 7. 
 <= Ps. 40. S ; John 
 
 5. 30 ; 6. 38. 
 
 d Ro. 7. 2;3 ; 
 5. 17, 24. 
 
 Gal. 
 
 guish. If it were possible; that 
 
 God's tilory be respected and displayed, 
 and the world's salvation be secured, 
 without this suflerinj;. The hour 
 might pass from me. That hour or 
 season of overwluhnint; an<i,uish. See 
 ne.xt verse, on cup. .NIark alone gives 
 the subject or substance of the prayer 
 which follows. 
 
 86. Abba, the Aramaic word for 
 Father, a word expressing a high de- 
 gree of love and eontidenee and used 
 from early childhood. Mark here, as 
 in some otlier instiuices, preserves the 
 very expression Jesus used, eh. 5 : 41 ; 
 7:11. This gives vividness to the nar- 
 rative ; and shows that Jesus used com- 
 mon language, and not mystic ex- 
 ])ressions on such occasions. lie pray- 
 ed as the Son. All things are pos- 
 sible, etc. lie recognized the onuii- 
 potence of the Father. Compare " if 
 it were possible," in the preceding 
 verse. The meaning seems to be. All 
 things consistent with thy perfections 
 are possible unto thee. This cup. 
 Tliis bitter cup of anguish, dtp is a 
 common figure of Scripture, sometimes 
 rej)resenting joy (Ps. 16 : .5; ^5 : .5; 
 lit) : i:{), and sometimes sorrow, Ps. 
 11:6; 7.5 : 8 ; Isa. .51 : 17 ; Jer. '2.5 : 15; 
 Kev. 16 : 1. Not the cup of death, 
 but of present overwlielming anguish, 
 which he was suffering, as our substi- 
 tute, Isa. 5;} : 4, 5. To suppose him 
 overwhelmed with the dread of death, 
 and praying for its removal, is contrary 
 to the spirit he had ever manifested 
 toward it, and to all his declarations 
 and prayers concerning it, John 12 : 
 37, 28;chs. 14-17. Nevertheless, 
 etc. But not what I will. Not my will, 
 but thine be done. Wonderful faith 
 and resignation combined ! The will 
 of Jesusj who was both jiriest and vic- 
 tim, is swallowed up in the divine will. 
 But what thou wilt was his rule, 
 not only of action, but also of will. 
 \i\A will remaiued firm, and one with 
 
 the Father's. The words of the prayer 
 vary slightly in the ditl'erent evangel- 
 ists, but with the same inii)ort. 
 
 '61. Fiiideth them sleeping. 
 Most surprising, but ex])lained by 
 Luke ; they were sleeping for sorrow. 
 Yet this did not relieve them of re- 
 sponsibility. Saith unto Peter ; who 
 had been "foremost in his professions 
 and promises ; he is addressed in be- 
 half of tlie others also. Mark's narra- 
 tive is very vivid. He alone records 
 that Jesus called him here Simon, 
 which lie, on several occasion, used 
 when he would remi!id him of his weak- 
 ness, Matt. 16 : 17; Luke 22 : 81 ; John 
 21 : 1.5. Sleepest thou ? Is it possible 
 that thou sleepest when I commanded 
 thee to watch y Couldest not thou 
 watch ? Wa^-t thou unable, not strong 
 enough to watch V This wliole address 
 was one of mingled reproof and pity. 
 One hour. An indelinite short time, 
 eh. lo : 11, o2 ; .Matt. 9 : 22. Some find 
 here an intimation of the length of the 
 agony of Gethsemane. 
 
 38." Directing his address to all three, 
 Jesus re-enjoins watchfulness, with the 
 adilition of ])raver, with special refe- 
 rence to themselves, that they might 
 not fall under the power of tempta> 
 tion. Their hour of trial was at hand, 
 and they needed both to watch and 
 also pray, for they needed strength and 
 grace. "The motive of tin' former in- 
 junction was sympathy with him; that 
 of this is their personal preservation 
 and safetv. 
 
 Spirit . . . flesh. Your higher spiri- 
 tual nature is ready and williiif/, but 
 your lower animal nature is feeble, 
 worn and tired, yielding to tlie ex- 
 haustive weariness of anxiety and sor- 
 row. This was a kind aiioloiry for their 
 slumbering, yet, at the same time, an 
 incentive for immediate watchfulness 
 and prayer ; for the weaker their flesh, 
 the more they needed divine help, and 
 to be on their guard. To suppose with 
 
276 
 
 MARK XIV. 
 
 A.D. 80. 
 
 39 And again he went away, and prayed, and spake 
 
 40 the same words. And when he returned, he found 
 them asleep again ; for their eyes were heavy, neither 
 wist they what to answer him. 
 
 41 And he cometh the third time, and saith unto 
 tliem, Sleep on now, and take j/our rest : it is enough, 
 
 * the hour is come ; behold, the So'n of man is be- ' John 13. 1. 
 43 trayed into the hands of sinners. ^ Rise up, let us ' Mt. 26. 46 ; John 
 go ; lo, he that betraveth me is at hand, ^^' ^' ^" 
 
 go; 
 
 some that sph-it a,nd flesh mean simply 
 mind and bodij, accords not so well witli 
 the usage of the terms, and fails in 
 depth and fullness of meaning. The 
 conditions of body and mind, of spiri- 
 tual life and carnal weakness, are all 
 taken into view ; the one renewed and 
 somewhat developed by divine grace, 
 the other still sufEcriug from sin and 
 the effects of sin. 
 
 39. Jesus now goes away and prays 
 again, and spake the same Avords. 
 Matthew gives a brief summary of this 
 prayer, in which submission is the chief 
 idea. Compare Heb. 5 : 7-9. 
 
 40. Returning a second time, Jesus 
 again finds them sleeping, for their 
 eyes Avere heavy, weighed down and 
 burdened with drowsiness. This ex- 
 pression implies that their sleej) wa-; 
 not a deep, but a drowsj' one. Neither 
 wist, etc. T/tey knew not what to lut- 
 swer him ; they were confounded and 
 ashamed. Compare ch. 9 : 6. 
 
 41. He cometh the third time. 
 This implies a third season of praj'er, 
 which Matthew (26 : 44) definitely re- 
 cords, "and prayed the third time, 
 saying the same words." Tlie repeti- 
 tion shows the intensity and continu- 
 ance of the agony. Luke vividly de- 
 scribes it : " His sweat was as great 
 drops of blood falling down to the 
 ground ;" in large drojjs, probably 
 mingled with blood. So Jesus suffered 
 three assaults from Satan in the wilder- 
 ness. Paul also prayed thrice, 2 Cor. 
 12 : 8. This has been erroneously called 
 an unanswered prayer. But it was an- 
 swered in the liighest sense. The Fa- 
 ther heard him always, John 11 : 42. 
 The agony continued according to the 
 Father's will ; and the will of the Fa- 
 ther was one with that of the Son. The 
 angel appearing and strengthening him 
 (Luke 22 : 43) was also in answer to 
 his prayer ; similar to the Lord's answer 
 to Paul's repeated petition, 2 Cor. 12 : 
 
 9. This agony also did pass away, and 
 in composure he gave himself up to his 
 betrayer, and went calmly to the hall 
 of judgment. This endurance and tri- 
 tmiph over the agony of the garden 
 was a pledge and foretaste of full and 
 final victory. 
 
 Sleep oh now. Sleep the remaining 
 time, and take your rest! The exact 
 meaning of these words has been much 
 discussed. Some suppose they were 
 spolvcu in mournful irony ; but such a 
 view is decidedly unnatural. Others 
 suppose a question, Do ye sleep, etc. ? 
 which is admii5sible. But it is better to 
 take them as an exclamation of pain or 
 grief, and to translate, So then you are 
 sleeping and taking rest ! The render- 
 ing, so then or well then, instead of 
 the remaining time, is given in E. A. 
 Sophocles' Lexicon of the later Greek. 
 It is common in modern (jreek, and 
 traces of' this meaning can be found as 
 early as Plato. See on Matt. 20 : 45. 
 Winer's view is worthy of consideration. 
 lie supposes the words uttered permis- 
 sively by Jesus, in tlie gentle, resi<^ned 
 mood resulting from prayer : " Sleep on 
 then and take your resf'' (Gr.vmm.\.k, 
 Thayer's Bevised Edition, % 43, 1.) 
 
 It is enough, that ye have slept, 
 and remained here. This was probably 
 spoken after a brief pause. The hour 
 of my sufferings by the hands of men 
 is come. Behold. At this moment 
 he may have caught a glimpse of Judas 
 and his band of soldiers. See next verse. 
 Is betrayed. So far as the act of 
 Judas was concerned, and to the mind 
 of Jesus, wlio beheld the whole as actu- 
 ally accomplished. Hands of sin- 
 ners. The Jews and the Gentiles. He 
 was betrayed by Judas, and delivered 
 up to the" Jewish rulers, and by them 
 betrayed and delivered up to the Roman 
 authorities, ch. 10 : 33, 34. 
 
 42. Rise. Awake, arise. The word 
 in the original includes the idea of rous- 
 
A.D. 30. 
 
 MARK XIV. 
 
 277 
 
 Jesm betrayed and made prisoner. 
 43 KAnd immediately, while he vet spake, cometh *H*- J*'t'*1' ^,o' 
 
 T 1 J- 1^1 i 1 1 -t'l I ■ i. I 22. 47; John 18. 
 
 Judas, one of the twelve, and witli linn a ^reat niul- 3. 
 
 titude with swords and staves, from the ehief priests 
 
 inji from sleep. Not to escape danffer, 
 but to meet it. Behold, he is at 
 hand* Look, see, lie is at hand. The 
 whole verse is a vivid picture of great 
 earnestness and haste. "As I sat be- 
 neath the olives, and observed how very 
 near the city was, with what peifeet 
 ease a person could survey at a glance 
 the entire length of the eastern wall, 
 and the slope of the hill toward the 
 valley, I could not divest myself of the 
 impression that this local peculiarity 
 should be allowed to exjjlain a passage 
 in the account of our Savior's api)rc- 
 hension. Every one must have noticed 
 something abruj)! in his summons to 
 the disciples : ' Anse, let us be going ; 
 pee, he is at hand that doth betray me.' 
 Matt 26 : 46. It is not improbable that 
 his watchful eye at that moment cauglit 
 sight of Judas and his accomi)lices, as 
 they issued from one of the eastern 
 gates, or turned round the northern or 
 southern corner of the walls, in order 
 to descend into the valley. Even if 
 tiie niglit was dark, he could have seen 
 the torches which they carried," John 
 l.S : 3. — Dk. Hackett^ Scrijjture JUks- 
 inttUois, ]). itie. If the niglit was clear 
 he could have caught a view of the ap- 
 proaching company by the light of tlie 
 moon tlien near its full. 
 
 4;}-r)'2. jESfS IS UKTK.'^TED AND MADE 
 
 PRiSONEK. Matt. 26 : 47-56 ; Luke 22 : 
 47-53; John 18:2-11. The accounts 
 of Matthew and Mark are the most ex- 
 tended, and of about equal length. 
 John is fullest in narrating the tirst 
 ]iart of tJie betrayal. Luke is briefest. 
 Matthew alone speaks of the twelve 
 legions of angels, and that the Scrip- 
 ture must be fulfilled ; Mark alone re- 
 lates concerning the youtli who fled 
 away naked ; Luke alone records tluU 
 Jesus healed the servant's ear ; and 
 John alone tells us of Jesus going forth 
 to meet Judas and his band, and their 
 going backward and falling on the 
 grt>und. The variations in the several 
 accounts are interesting in exhibiting 
 variety in harmony, and are worthy of 
 study. Compare author's Haumunt, 
 §17L 
 43. Immediately. Denotes a close 
 
 U 
 
 succession of events. While he yet 
 spake, or mm i/ft upeaking. He had 
 proljably roused the three disciples 
 from their slumbers, and rejoined the 
 remaining eight, possibly saying similar 
 words to them ; fmt 'niiuicdiatiJij cometh 
 the betrayer. Judas, one of the 
 twelve. Thus styled by Luke also, 
 jiointiiig him out not oidy as one of the 
 ai)Ostles, but also as the apostolic 
 criminal, whose crime and guilt were 
 the more aggravated by the position he 
 liad held, and the knowledge and inti- 
 macy he had enjoyed with Jesus. Some 
 of the oldest manuscripts add Iscariot 
 after Judas. John (18 : 2) says that 
 Judas knew the place, for Jesus often 
 resorted thither. A great multi- 
 tude. This consisted, tir>t, of the baud 
 (John 18 : 3, 12), {)r Roman colu)rt, 
 which, consisting of 3(K) to 6(K) men, was 
 quartered in the tower of Anlonia, 
 overlooking the temple, and ever ready 
 to put down any tumult or arrest any 
 disturber. Probably so much of the 
 band as coidd be spared was present. 
 Then there were llir ((ijildliis 0/ the tern- 
 jile (Luke 22 : 52), with their men, who 
 guarded the temple and kei>t order. 
 Also, some of the ehiif priestsaiul elders 
 (Luke 22 : 52) ; and 'finally their ser- 
 vants, such as Malchus (John 18 : 10), 
 and others, who had been commis- 
 sioned by the Jewi.-h authorities. 
 M'ith swords and staves. Swords 
 and xtirks^ovrliibs. The swords were in 
 the hands of the soldiers ; the staves, or 
 clubs, were jirobably in the hands of 
 the guards of the temple, and of 
 others. According to Jolm, they also 
 had torches and lamj)s, which, not- 
 withstanding the moonlight, they might 
 need to searcii the shady retreats in the 
 garden, and the dark caverns €)f the 
 valley of the Kedroii. From the 
 chief priests, etc. The three classes 
 of the Jewish Sanhedrim, who had ob- 
 tained the soldiers, and sent them with 
 their servants and others, under the 
 leadership of Judas. The word trans- 
 lated froiii indicates that these persons 
 were near servants and attendants of 
 the Jewish leaders. Judas also held hi? 
 commission from the Sanhedrim. 
 
2^8 
 
 MARK XIV. 
 
 A.D. 30 
 
 44 and the scribes and the elders. And he that be- 
 trayed him had given tliem a token, saying, '' Whom- ■■ Pro- 27. 6; Pa 
 soever I shall kiss, tliat same is he; take him, and 20 9 'jq ' ""^ 
 
 45 lead him away safely. And as soon as he was come, 
 he goeth straightway to him, and saith. Master, 
 
 46 master ; and kissed him. And they laid their hands 
 on him, and took him. 
 
 47 And one of them that stood by drew a sword, and 
 smote a servant of the high priest, and cut oil his 
 ear. 
 
 44. Had given them, the offi- 
 cers who accompauied Judas, a 
 token ; a concerted dgnal, which 
 hiid been agreed upon. Matthew 
 calls it simply a sv/n. Whom- 
 soever I shall kiss. A common 
 mode of affectionate salutation in the 
 East. The kiss was used among early 
 Christians as a symbol of love and 
 brotherhood (Rom. 16 : 16; 1 Cor. 16 : 
 20 ; 3 Cor. 13 : 13 ; 1 Thess. 5 : 26 ; 1 
 Pet. 5 : 14), and very likely had often 
 now been u^ed among the disciples. 
 Take him. A strong expression, Lay 
 ?iohl of him, seize him, secure him. 
 Lead him away safely or securely. 
 Judas was afraid that Jesus might es- 
 cape, as he had done before, Luke 4 : 
 30; John 8 : .59 ; 10 : 39. He also 
 might have feared that his disciples 
 might attempt to rescue him, ver. 47. 
 
 4.5. As soon as he Avas come. 
 Rather, And coiniiig to the garden of 
 Gethsemane. He goeth straight- 
 way to him. Probably a little in 
 advance of the multitude. Jesus, a little 
 in advance of his disciples, is met by 
 Judas, leading his enemies; one at the 
 head of a peaceful, the other of a war- 
 like and inimical band. About at this 
 point must come in the account of 
 John 18 : 4-9. Jesus advances to meet 
 them ; in awe tiiey start backward, and 
 fall to the ground. Thus he shows 
 that though he has power to retain his 
 life, he willingly lays it down. At 
 the same time he encourages the 
 drooping hope of his disciples, and 
 insures their safety from the public au- 
 thorities. 
 
 Although Jesus discovered himself 
 to them (John 18 :.5-8), yet Judas must 
 give the signal agreed upon in order 
 that the oiHcers might take him. It 
 was night also ; and many of them were 
 probably not acquainted with Jesus, 
 and none so well as Judas. Master, 
 
 Master ; Rabbi, Rabbi, the honorary ti- 
 tle of a Jewish teacher or doctor. Judas 
 used the same title when he asked. Mas- 
 ter (Rabbi), is it I ? Matt. 26 : 25. Kissed 
 him. Kissed him tenderly. The verb 
 here is a compound of the one trans- 
 lated kiss in the preceding verse, and 
 denotes that be not only gave the sign, 
 but also that the act was performed in 
 a tender and afTectionate manner, thus 
 adding to his guilt the sin of affectation 
 and hypocrisy. What a contrast be- 
 tween Judas giving, and Jesus receiv- 
 ing the kiss. In the one we see the 
 depth of baseness ; in the other, the 
 height of endurance. The one an object 
 of contempt, the other of admiration. 
 
 At this point Matthew inserts the 
 question, " Friend, wherefore art thou 
 come?" And then Jesus adds (Luke 
 32 : 48), showing his full knowledge of 
 the act, " Betrayest thou the Son of 
 man with a kiss ? " 
 
 Some would insert John 18 : 4-9 
 here. It is admissible, but it seems 
 more natural and more accordant with 
 all the circumstances to place It as 
 above. 
 
 46. Laid their hands on him. 
 Laid hold of Jesus, so as to apprehend 
 and secure him. And took hira. 
 Rather, Secured him, held him fast. 
 
 47. One of them. Peter, John 18 : 
 10. Prudence quite likely led the first 
 three evangelists to omit the name of 
 Peter, in order to shield him from any 
 odium or violence wliicli might arise 
 from giving his name. As Jesus healed 
 the car (Luke22 :51), Peter was not then 
 apprehended ; and although he seems to 
 have been recognized in the i)alace of 
 the high-priest by a kinsman of the ser- 
 vant who received the injury (John 18 : 
 26), yet his name may have been un- 
 known, and he was probably lost sight 
 of as the perpetrator. But John, who 
 wrote after the death of Peter, supple- 
 
A.D. 30; 
 
 MARK XIV. 
 
 '^rd 
 
 48 ' And Jesus answered and said unto tlieni, Are ye 
 come out, as against a thief, with swords and tcith 
 
 49 fitaves to take me? I was daily with you in the 
 temple teaehing, and ye took me not : but '' the 
 Scriptures must be fulfilled. 
 
 50, 51 'And they all forsook liim, and fled. And there 
 
 Mt. 26. 
 22. 52. 
 
 55; Lk 
 
 k Ps. 32. 6 : Is. 5.3. 
 
 7, etc. ; Lk. 22. 
 
 .37 ; 24. 44. 
 ' vtr. 27 ; Ps. 88. 
 
 8: Is. ta. 3. 
 
 inents the other accounts by giving his 
 name. 
 
 Sword. Two swords were in the 
 hynds of the disciples (Luke 22 : 38), 
 and more than one were i)rop()sing to 
 resist (Luke 22:41t); for they ask, 
 " Lord, sliall we smite with tlie 
 tiWordV" And before the answer was 
 given, Peter, in accordance with his 
 impetuous natui'c, and doubtless em- 
 boldened by the supernatural awe 
 which Jesus" had just previously ex- 
 erted on the multitude, drew his sword, 
 and ct)mmenced the conflict, not doubt- 
 ing the power of Jesus to give the 
 victory. A servant of the high 
 priest. Rather, the acri'atti, who was 
 well iiuowii, namely, Malchns, John 
 18 : 10. Tiie lir^t three evangelists may 
 have omitted Ids name, either because 
 he was well known (and he may have 
 become a disciple) or from jnudential 
 considerations. Smote off his ear. 
 Stnuk q(f\ took off, his right ear, Luke 
 22 : .50. The servant may have been 
 stepping forward, as Dr. Hackett, in 
 Snuth's Dictionary, remarks, to hand- 
 cuff or pinion Jesus. The blow was 
 doubtless aimed at his head ; the sol- 
 dier may have thrown his head aside ; 
 perhai)s the power of Jesus prevented 
 a fatal stroke. 
 
 ^lattliew records the Savior's rebuke 
 of Peter, with the interrogative de- 
 claration that twelve legions of angels 
 were at his conunand, but that the 
 Scripture nuist be fultilled. John also 
 gives Christ's rebuke, and, without re- 
 ferring to tlie aniiels or the Scriptures, 
 adds that Jesus further said, "The cup 
 that my Father hath given ine, shall I 
 not drink it? " 
 
 48. Jesus answered. Their acts 
 were the ()cca^ion of his words. He 
 replied to their thou^'hts and desi>:;ns 
 as carried out into action. Sec on ch. 
 9:5. Unto them. "To the multi- 
 tude," Matt. 2t) : .5.1, especially to their 
 li-iders, the captains of the temple, 
 chief priest and ciders, Luke 22 : 52. 
 Against a thief. In the original a 
 r»bbe)\ a plunderer, one who is more 
 
 than a thief. Such an array of force 
 and weapons would be a becoming pre- 
 paration against a notorious robber 
 like Barabba.s. Staves. Sec ver. 43. 
 Daily. During that week, and at 
 other times and previous festivals. 
 He had often been with them, and 
 among them, and that by ihnj ; their 
 assault was secretly contrived and 
 by uiijlit. In the temple. "With- 
 in the courts of the sacred indosnre. 
 Teaching. The farthest remote 
 from tlie character of a robber. 
 Took me not ; did not seize me, 
 arrest me. As Ihey had opportunity. 
 Your present violence is needless, and 
 proves your malignity and moral weak- 
 ness. Jesus then adds (Luke 22 : 53) 
 the reason of their ])resent success and 
 of his (|uiet submission, " This is your 
 liour and the power of darkness." 
 
 But the scriptures. This is a con- 
 tinuation of what Jesus says, and the 
 idea is moie clearly obtained from a 
 more exact translation, hat that the 
 Kcriptufis^ etc. The ellipsis may be 
 supi)lied thus : But this has come to 
 pass (that is, your con>iiig forth in the 
 manmr just described, ver. 48), in or- 
 der that the Scrijjtures might be ful- 
 filled. Isn. 53 : 7-12; Zach. 13 : 7; 
 John 10 : a5. 
 
 But back of the Scriptures ■were the 
 counsel and plan of God for the salva- 
 tion of pinners, which find expression 
 in his word, 1 Pet. 1 : 19, 20 ; Rev. 13 : 
 8; " Thus it must be," MatL 26 : .54. 
 
 .50. All forsook him. -AH his dis- 
 ciples left iiim to his enemies, when 
 they saw Inm arrested and bound, and 
 learned from his words that he did not 
 intend to deliver liimself. And fled. 
 All, a little before, had declared their 
 leadiness to even die with him (ver. 
 31); but now all, panic-stricken, desert 
 him. Peter and John, however, did 
 not flee far, but follow at a safe dis- 
 tance, John 18 : L5. 
 
 51. More faithful and courageous 
 than the eleven was a young man, 
 probably between twenty and thirty 
 yeai-s old, who now followed Jesus, 
 
280 
 
 MARK XIV. 
 
 A.D. 30. 
 
 followed him a certain young man, having a linen 
 cloth cast about Jtis naked hody ; and the young men 
 53 laid hold on him : '" and he left the linen cloth, and "^ eh. 13. 15, 16. 
 fled from them naked. 
 
 Jesus he/ore tJie high-jn'iest and the Sanhedrim. 
 
 53 ° AND they led Jesus away to the high priest : 
 and with him were assembled all the chief priests 
 
 ' Mt. 26. 57 ; Lk. 
 22. 54; John 18. 
 13, 
 
 aud barel}^ esca])ed apprehension and 
 violence. A linen cloth, etc. Fine 
 linen, wliich is worn by the Orientals 
 at nio;ht. Sheets or rather linen shii'ts, 
 or uiglit wrappers, were a part of tho 
 garments which Samson promised to 
 the Philistines, if they should solve 
 his riddle within seven days, Judges 
 14 : 12. It appears that this young 
 man, being awaked from sleep by the 
 commotion, had rushed out hastily with 
 nothing but his linen wrapper or night- 
 dress. 
 
 Who this young man was has been 
 much conjectured. It could not have 
 been one of the apostles, for they " all 
 forsook him and Ued." The most pro- 
 bable supposition is that it was Mark 
 himself, who alone relates the incident 
 as he vividly remembered it in his own 
 experience, but modestly withheld his 
 name. He was probably living at 
 Jerusalem with his mother (Acts 12 : 
 12), and had been awakened out of 
 sleep in the house at Gethsemane, or 
 some house near at hand. Tliat he was 
 a friend of Jesus, and possibly a disci- 
 ple, is most naturally inferred from the 
 fact that he followed him. His de- 
 meanor was such also that some laid 
 hold on him, attempted to arrest 
 liim, as if he was one of Christ's disci- 
 ples. He seems to have manifested 
 some peculiar interest in Jesus, or pos- 
 sil)ly opposed in some way his removal. 
 The young men. Probably the at- 
 tendants, or young persons who had 
 joined the company. Compare Acts 
 5 : 6, 10. But some of the most an- 
 cient manuscripts and versions omit 
 the young men, and read, they laid hold 
 on him. It is possible that they seize 
 him out of wantonness on account of 
 his peculiar garb. 
 
 .')3. As they grasp the linen wrapper, 
 he leaves it with them and escapes. 
 Fear conquers the sense of sliame. It 
 may be added that the material, Ztnew, 
 rather indicates that whoever this 
 
 young man was, he did not belong to 
 the poorest class. 
 53-65. Jesus before Caiaphas and 
 
 THE SaNHEDKIM ; TKIED AND CON- 
 DEMNED. Matt. 26 : 57-68 ; Luke 22 : 
 54, 63-65 ; John IS : 24. Matthew and 
 Mark are similar in their account, with 
 a few variations. Luke only alludes to 
 this examination incidentally. John 
 merely states that Jesus was sent to 
 Caiaphas, after relating that they led 
 him tirst to Annas, who, after having 
 been high-priest for several years, had 
 been deposed, but who was still the 
 legitimate high-priest according to the 
 law of Moses (the office being for life, 
 Num. 20 : 28 ;^ 35 : 25), and may have 
 been so regarded by the Jews. Before 
 him he received an informal examina- 
 tion (John 18 : 12-14), and then, in or- 
 der to have him officially tried and con- 
 demned in the eye of the Koman law, 
 he is sent to Caiaphas. Annas appears 
 to have possessed vast influence, and, 
 as father-in-law to Caiaphas, doubtless 
 exerted a very controlling influence 
 over him. It is quite reasonable to 
 suppose that they occupied a common 
 official residence, and that Annas after 
 his examination sent him across the 
 court to the apartment occupied by 
 Caiaphas. 
 
 53. To the high priest, who was 
 the head of the priesthood and of all 
 religious aflairs. Aaron was the first 
 higii-priest (Exod. 28 : 1-38), and the 
 office continued in his family about 
 fifteen centuries; but Herod, and the 
 Roman governors after him, changed 
 the incumbents at pleasui'e, so much 
 so that the office became almost annual. 
 Matthew, writing for Jewish readers, 
 says it was Caiaphas, a name familiar 
 to them. It is noticeable that Mark 
 never mentions him by name. Com- 
 pare John 11 : 51, whei-e it is said that 
 Caiaphas was high-priest that year. 
 
 Joseph Caiaphas was high-priest 
 about nine years, during the wliole pro- 
 
A.D. 30. 
 
 MARK XIV. 
 
 281 
 
 54 and the elders and the scribes. And Peter foUowed 
 liim afar off, even into the palace of the iiigh priest: 
 and he sat with the servants, and warmed himself 
 at the lire. 
 
 55 "And the chief priests and all the council sought 
 for witness against Jesus to put him to death ; and 
 
 • Mt. 2C. 59 ; Lk. 
 22. 63. 
 
 curatorship of Pontius Pilate, but was 
 deposed by the Proconsul Vitellius 
 601)11 after the removal of Pilate. He 
 was son-in-law to Annas, who had been 
 forrnt'rly the high-nrii'st, and who is 
 thoiij^ht by some to have sliared tlie 
 oHice with liini ; tlie latter as actual 
 hi<j;h-j)iiest, the former as president of 
 the Sanhedrim, or else that Aiuias acted 
 as the vicar or deputy of Caiaphas. 
 Compare Luke 3:2; Johu 18 : IS, 19, 
 24; Aets 4 : 0. 
 
 With him; with Jesus. Were 
 assembled. Kallier, assetnbled. The 
 three classes composinji tlie Sanhedrim 
 ai'c mentioned who came toi^ether with 
 Jesus. See on ver. 41S. Some of tlle^e 
 were with the band who airoted him, 
 Luke 'i'l : h2. Tliey assemble to receive 
 their prisoner, and to nuike out a 
 capital case aj^ain^t him. Tlie dawn 
 of day was drawing nigh, when the 
 secoiul cock-crowing would remind 
 Peter of the Savior's predietiun of his 
 three denials. Jesus now undergoes a 
 preliminary examination, jireiiaratoiy 
 to the regular mectinii' of the Sanhedrim 
 in the morning (Luke 22:00), which 
 should condi-inn him and handliim over 
 to Pilate, ch.l.") : 1. See on ver. tV4. The 
 iisual i)lace of holding the Sanlu'drim 
 was at the couneil-room in tlu' temple, 
 called Gazeth, at the sonlh-east corner 
 of the conrt of Israel ; but this meeting, 
 being e.xtraordinary and of a secret cha- 
 racter, was held ai the residence of the 
 liigh-i^riest. They would nuike sure of 
 their victim. 
 
 The early hour of this meeting was 
 Very nuich in keejiing with the habits 
 of the people. The habit of early rising 
 has been noticed by modern travelers 
 in Palestine, " During the greater i)art 
 of the year, in Palestine," says Dr. 
 llackett, "the heat becomes so great a 
 few hours after sunrise as to render 
 any strenuous labor inconvenient. The 
 early nu)ruing, therefore, is the proper 
 time for work ; midday is given, as far 
 as may be possible, to rest or em]»loy- 
 nieiUs which do not require exi)osure 
 to the sun. The arrangemeuta of life 
 
 adjust themselves to this character of 
 the climate. . . . Men and women may 
 be seen going forth to their lal)or in 
 the field, or starting on journeys, at the 
 earliest break of day. . . . Being anxi- 
 ous at Jerusalem to atteiul the services 
 of a Jewish synagogue, I was sunnnon- 
 ed to rise for that purpose before it was 
 light. In one instance I went thither 
 at an early hcmr, as we should call it, 
 but foimd myself too late." — Scri]>ture 
 Jlliislralioiis, p. 124. 
 
 54. Afar off. At a distance, and 
 scarcely near enough for a mere specta- 
 tor, much less a disciple. Yet he fol- 
 lowed him, and he seems to show more 
 courage than any of the eleven except 
 John ; he comes to the house of the 
 iiigh-priest, ventures to enter into the 
 court, and sits with the servants to 
 see the roult, .Matt. 20 : 58. Palace. 
 The cuitii, the inclosed square, under 
 the ojicn sky. around which the house 
 was built, "in the midst of it a lire had 
 been kindled, Luke 22 : .">5. Through 
 the inlluenee of John, who was ac- 
 quainted with the family of the high- 
 priest, Peter obtained access into this 
 inner court, John 18 : 10. Servants. 
 Ojfictrs and agents of the high-priest. 
 .Mark, with characteristic detail, adds 
 that Peter wti.s uanniug himstlf at the 
 Jiie. The idea is that of a blazing tire. 
 Hence Peter could be easily recognized. 
 Jesus was juobably now under exami- 
 nation in a room with an entrance from 
 this court. Sonu- houses in Cairo are 
 said to have an apartment, open in front 
 to the inner court, with two or more 
 arches and a railing, and a pillar to 
 support the wall above. The resideuce 
 of Caiaphas nniy have had such a large 
 apartment. (See IloiSE, Smith's Diction- 
 an/ ) 
 
 .55. All the council. All of those 
 l)resenl. Nicodemus, Joseph of Arima- 
 thca, and others (John 12 : 42) who did 
 not approve of such proceedines, were 
 doubtless ab:^ent. The chief priests 
 are mentioned separately, it may be, 
 becau.se they were especially urgent for 
 putlinj; Jesu* to death, ch. 15 : 3, 3L 
 
282 
 
 MARK XIV. 
 
 A.D. 30. 
 
 56 found none. For many bare p false witness against ■' Ps. 35. ll. 
 
 57 him, but their witness agreed not together. And 
 there arose certain and bare false witness against 
 
 58 him, saying, We heard him say, 'i I will destroy this " ^\}^- ^ ' «^°^° 
 temple that is made with hands, and within three 
 
 59 days I will build another made without hands. But 
 neither so did their witness agree together. 
 
 60 ' And the high priest stood uji in the riiidst, and 
 asked Jesus, saying, Answerest thou nothing ? 
 
 61 What is it which these witness against thee ? But 
 ' he held his peace, and answered nothing. 
 
 'Again the high priest asked him, and said unto 
 him, Art thou the Christ, the Son of the Blessed ? 
 
 Mt. 26. 62. 
 
 ' Is. 53. T. 
 ' Mt. 26. 63. 
 
 Sought for witness, tentimony. They 
 had determined to put him to death, 
 
 rii^ht or wrong, and hence they seek for 
 evidence to convict him of some capital 
 crime. Found none. They found 
 many false witnesses, but not the evi- 
 dence they desired, namely, two wit- 
 nesses agreed in sustaining a definite 
 accusation, as required ijy'the law of 
 Moses, Deut. 17 : 6. And according to 
 the Talmud " their testimony is not ra- 
 tified in the council, until they both 
 witness as one." 
 
 56. For introduces the reason and 
 explanation of the last statement. 
 Many bare false witness. Fail- 
 ing in obtaining true witnesses, they 
 sought false ones, and obtained many. 
 Matt. 36 : .59, 60. But these did not an- 
 swer their purpose, for their witness, 
 their testimony, agreed not together ; 
 they were not as one ; no two of tliem 
 agreed together, and hence the requisi- 
 tion of tlie law, tliat at least two wit- 
 nesses must agree, was not met. 
 
 57. There arose certain. Matthew 
 says, "At last came two." They ap- 
 pear to have come forward of their own 
 accord, and were the nearest to agree- 
 ment in their testimony. Bare false 
 witness. They pervert one of the 
 sayings of Jesus, and instead of an offer 
 and a promise, they present it as a 
 threat and a boast. 
 
 58. I will destroy. He had not 
 said this. What lie had said referred 
 to his body, and not to the temple. 
 They misquote and misapply what he 
 did say three years before, John 2 : 19. 
 "Destroy ye" and "I will destroy" 
 are very different. Made with hands 
 and made without hands are not 
 found in Christ's declaration. Words 
 
 against the temple were held to be of 
 tiie nature of blasphemy, Acts 6 : 13. 
 They would, if possible, convict him of 
 blasphemy, which was punishable with 
 death, Lev. 24 : 16. Yet even this lan- 
 guage could hardly be considered as 
 words against the temple, since he was. 
 to build it again ; and besides, there was 
 a tradition that when the Messiah came, 
 he was to build a much more glorious 
 temple than tlie one then existing. This 
 testimony may also have suggested the 
 question, whether he was the Christ, 
 the Son of God, ver. 61. 
 
 59. Mark alone adds : But neither 
 so, etc. Not even thus, although tliey 
 testified regarding one of his sayings, 
 did their witness, testimoyiy, agree. 
 The witnesses were probably not ex- 
 amined in the presence of each other. 
 Matthew may give the testimony of 
 one ; Mark, of the other. This, how- 
 ever, need not be pressed. It is enough 
 to know that their testimony did not 
 sufficiently agree to answer the demands 
 of the law. 
 
 CO. The high priest stood up. 
 Seeing that tlie evidence was insuffi- 
 cient, the high-priest, somewhat ex- 
 cited, and possibly with some affected 
 indignation, rises from his seat, stands 
 up in the midst of the Sanhedrim, 
 and questions Jesus, in the hope that 
 he may criminate himself. Answer- 
 est thou nothing ? etc. Dost thou not 
 explain, or tell us whether this testi- 
 mony is true or false ? The two ques- 
 tions were in harmony with the excited 
 state of his mind, and give vividness 
 to the narrative. It is therefore unna- 
 tural with some to so punctuate as to 
 make only one question. 
 
 61. Held his peace. A eolemu and 
 
A.D. 30. 
 
 MARK XIV. 
 
 283 
 
 62 And Jesus said, I am : " and ye shall see the Son of 
 man sitting on tlie right liand of power, and coming 
 
 63 in tlie clouds of iieaven. Then tlie high priest rent 
 his clothes, and saith, 'What need we any further 
 
 "Mt. 24. W; a«. 
 
 ei ; Lk. 22. 69. 
 • Ir*. m. 22 ; 37. 1 ; 
 
 1 Ki. 29 9, 13; 
 
 John."). 18; 8. 5!»; 
 
 10. 33. 
 
 impressive silence, as Isaiah luul fore- 
 told, Isa. 5:5 : 7. The evidence did not 
 call for a defense. Tlie hiji;h-priest by 
 his conduct showed il wa^- iiisiifru-ient. 
 
 Again ... asked liiiii. .Mark 
 6imi)ly states the ([motion ; but Mat- 
 thew J2;ives the additional fact, that the 
 hijih-i>riest put him njion his oatii, " I 
 ad.jiue thee l)y the livint;- God." Art 
 thou the Christ ? The Messiah. As 
 they had faileii to convict him by wit- 
 tiesses, the higii-priest seeks to draw 
 from liim some expression by which he 
 would convict himself; somethiui;- 
 which they could con>true into blas- 
 phemy. The Sou of the Blessed, 
 that is. Blessed God. Tlie appellation, 
 Son of God, was sjiveii to the Messiah 
 from Ps. 2 : 7, making the question the 
 more detinite and expressive. Tlie 
 Jews did not, however, understand by 
 it the full idea which Christ in his re- 
 ply and the gospel reveals. It is also 
 quite probable that tlie highpiiest 
 added this in hope that he would de- 
 clare before the Sanliedrim wliat he 
 had before said to the people, John 
 10 : 30, 33. Ill the liiial examination 
 before the Sanhedrim (Luke 22 : (ifj-71), 
 the high-priest divides the question, 
 and uses the appellation Son of God in 
 its more extended meaning. This was 
 natural after the reply which Jesus now 
 makes in this jirejiaratory examination. 
 
 ()2. I am. I am the Christ, the Son 
 of God. This is his first formal public 
 declaration of his Messiahsliip and di- 
 vinity. Matthew, writing for Jewish 
 readers, uses tiieir allirmative answer. 
 " Thoii hast said." And ye shall 
 see. Jesns adds a declaration ex- 
 j)laiialoiy and pi-ophetic. If he had 
 simply confessed himself the Messiah, 
 tlie high-priest would jirobahly liave 
 asked him other questions, and if fail- 
 ing to elicit further confession, would 
 then probalily have condemned him to 
 death as a false Messiah and false pro- 
 phet, the latter being included in tlie 
 former, Deut. 13 : 5 ; 18 : 20. But Je- 
 sus gave special prominence to the last 
 portion of the question, using language 
 which would remind him of the well - 
 kuown passage iu Dan. 7 : 13, and that 
 
 he was Son of man as well as Son of 
 God. 
 
 The Son of man, whom you now 
 behold in liuniiliation, you sliall see in 
 exaltation. See on eh. 2 : 10. Sitting 
 on the right hand of power. Now 
 Ktaiidiiifj as a prisoner, but then sitting 
 in his glory as Loid of lords, and King 
 of kings, at the right hand of Omnipo- 
 tence, sharing anil exercising sovcicitni 
 supremacy. Coming in tlie clouds. 
 As Judge. Jesus thus answers tlu- so- 
 lemn question of the high-priest with a 
 more solemn reference to his own judg- 
 ment-seat, wiieu the scene would be re- 
 versed — the prisoner the Judge, and 
 the judge the prisoner. 
 
 03. Rent his clothes. Not his 
 liigh-priestlj' robe, wliicli was worn oulj' 
 ill the temple ; but his under-ganneuts. 
 Sometimes two undei-garments were 
 worn, for ornament, comfort or luxury. 
 Matthew speaks more generally, of his 
 oriliiiary dress. This was to be done 
 standing, and the rent was to be from 
 the neck straiglitdowiiward, about nine 
 inches in length. Tlie high-priest was 
 foibidden to rend his clothes (Lev. 21 : 
 10) ; yet it seems to have been allow- 
 able in extraordinarv cases c»f blasphe- 
 my and luiblic calamity, 1 Mace. 2 : 14 ; 
 11 : 71 ; Josephus, Jeivixh War, ii. 1."). 2, 
 4. The i)ractice of rending the clotlies 
 at blasphemy was based on 2 Kings 18 : 
 37. The unexpected answer of Jesus, 
 declaring his divine glory and judge- 
 ship, aroused the hatred, rage ami hor- 
 ror of the high priest to the utmost 
 bounds, and he rends his garments as 
 if too narrow to contain his exasperated 
 emotions. This he does as if in holy 
 indignation and horror. Terribly ex- 
 cited feelings and hypocrisy "were 
 doubtless mingled. 
 
 What need we, etc. The language 
 of excited feeling. He takes for grant- 
 ed tiiat the feelings of tlie Sanhedrim 
 are the same as his own. Without con- 
 sidering the confession of Jesus, whe- 
 ther lie had not spoken the truth, and 
 in accordance witii Scripture, he de- 
 cides that they had no further need of 
 witnesses. Prejudice, hatred, and haste 
 unite iu soeking the death of Jesus. 
 
284 
 
 MARK XIV. 
 
 A.D. 30. 
 
 64 witnesses ? Ye have heard the blasphemy: what 
 think ye ? And they all condemned him to be 
 guilty of death. 
 
 65 * And some began to sjjit on him, and to cover his * Is- 50. 6. 
 face, and to buffet him, and to say unto him. Pro- 
 phesy: and the servants did strike him with the 
 
 palms of their hands. 
 
 64. Ye have heard the blas- 
 phemy. Impious language, which de- 
 tracted from the honor of God, imply- 
 ing that he was the Son of God, the 
 sharer in the power and glory of God, 
 and the Judge of mankind. See on ch. 
 3 : 38. Thus Jesus confesses his true 
 ciiaracter, and for it is charged with 
 blasphemy and condemned to death. 
 
 What think ye ? In hot haste he 
 presses an immediate decision. They 
 all; all present. See on ver- 5.5. He 
 is guilty of death. He is justly lia- 
 ble to, deserving of death, or rather, 
 his guilt requires death, according to 
 the law. Lev. 24 : 16 ; Deut. 18 : 20. 
 This was an informal expression or 
 vote. It was necessary to assemble the 
 Sanhedrim in the morning (ch. 15 : 1 ; 
 Luke 22 : 66-71), when it was already 
 day, to formally try and pass sentence ; 
 for, (1) they could not, according to 
 Jewish law. Investigate any capital 
 crime during the night ; and (2), ac- 
 cording to Roman law, a sentence pro- 
 nounced before the dawn of day was 
 invalid. Yet in this examination, given 
 by Matthew and Mark, Jesus was really 
 tried and condemned ; the one succeed- 
 ing was but a formal repetition ; the 
 main thing then was the perfection of 
 their plans to put him to death. It was, 
 however, contrary to Jewish law to pro- 
 nounce the sentence of death on the 
 same day on which the investigation 
 ^ took place. If they thought to elude 
 this law by the investigation in the 
 night, it showed hot haste. But it was 
 no elusion, for the Jewish day com- 
 mencid in the evening. The truth is, 
 the whole trial was but a form, a ju- 
 dicial siiam ; his death had been deter- 
 mined upon (ver. 1), and his conviction 
 was a foregone conclusion. 
 
 65. Some began to spit on him. 
 Expressive of the greatest contempt. 
 Num. 12 : 14; Deut. 25 : 9. Thus a hea- 
 then would treat a slave only under the 
 gravest provocation. When Aristides 
 the Just was condemned to receive 
 this indignity at Athens, it was with 
 
 difficulty that a person was found will- 
 ing to do it. Some of the Sanhedrim 
 may have heaped upon Jesus these in- 
 sults. Compare Acts 7 : 54, 57 ; 23 : 2. 
 So will an Arab do at the present 
 day, when filled with rage. Dr. H. 
 C. Fish (1874) saw an instance in 
 Egypt. Also in Palestine, one spit- 
 ting in the face of an ass. A little 
 later, when Pilate had delivered Jesas 
 to be crucified, the soldiers heaped 
 on him the same indignity, ch. 15 : 19. 
 Cover his face; to prevent him from 
 seeing ; blindfold him. Criminals were 
 often taken to punishment with their 
 heads covered. Buffet him; to smite 
 him with their fists. Prophesy. Speak 
 through divine influence. Matthew and 
 Luke give one of their taunts: "Who 
 is he that smote thee?" Thus insult 
 is added to insult, Isa. 52 : 14. They 
 make his Messiahship the object of in- 
 sult and mockery ; and treat him as a 
 base pretender and outlaw, mingling 
 their revilings with deeds of violence. 
 The servants. The officers. The men- 
 tion of the officers last favors the view 
 that members of the Sanhedrim had 
 taken the lead in these insults. Did 
 strike, etc. According to the highest 
 critical authorities this should read. 
 With blows took him away, or took him in 
 charge ; till the formal meeting of the 
 Sanhedrim. The blows were with their 
 open hands, or perhaps with their staves 
 or rods, ver. 43. 
 
 66-72. Jesus is thrice denied by 
 Peter. Matt. 26 : 69-75 ; Luke 22 : 
 54-62 ; John 18 : 15-18, 25-27. With 
 the exception of the second denial, on 
 which Matthew is the fullest, Mark en- 
 ters most into detail. The honesty and 
 candor of Peter, under whose direction 
 this Gospel was written, is seen in this 
 full account. A comparison of the four 
 narratives gives a fine illustration of 
 their independence and of diversity of 
 statement without contradiction. The 
 following table is given for convenient 
 comparison. See also author's Har- 
 mony, § 173. 
 
A.D. 30. 
 
 MARK XIV. 
 
 285 
 
 First Denial.— Je8U8 before Annas. 
 
 
 MATTHEW. 
 
 MARK. 
 
 LUKE. 
 
 JOHN. 
 
 Place. 
 Time. 
 
 The court. 
 Indefinite. 
 
 Court, by the fire. 
 Indefinite. 
 
 Court, by the fire. 
 Indefinite. 
 
 The court. 
 
 Soon alter cnter- 
 
 Interrogator. 
 
 A damsel. 
 
 A maid-servant. 
 
 A certain maid. 
 
 mg. 
 The damsel that 
 
 Question. 
 
 " Thou also wast 
 with Jesus of 
 Galilee." 
 
 "Thou also wast 
 with Jesus of 
 Nazareth ? " 
 
 "This man was 
 also with 
 him f" 
 
 kept the door. 
 
 "Art not thou 
 
 also one of this 
 
 man's disci- 
 
 Denial. 
 
 "I know not 
 what thou pay- 
 est." 
 
 " I know not. 
 neither under- 
 stand I what 
 thou sayest." 
 
 "Woman, I 
 know him 
 not." 
 
 ples f " 
 " 1 am not." 
 
 
 A cock crew. 
 
 
 Second Denial.— Jesus before Caiapuas. 
 
 Place. 
 
 Time. 
 
 Interrogators. 
 Question. 
 
 Denial. 
 
 Porch. 
 
 Indefinite. 
 
 Another maid. 
 
 "This man was 
 also with Jesus 
 of Nazareth." 
 
 With an oath. 
 "I do not know 
 the man." 
 
 Porch. 
 
 Indefinite. 
 
 The m a i d-8 e r- 
 
 vant. 
 "This is one of 
 
 them." 
 
 He denied it 
 again. 
 
 Indefinite. 
 
 After a little 
 while. 
 
 Another. 
 
 'Thou art also 
 of them." 
 
 'Man, 
 not." 
 
 I am 
 
 Standing and 
 warming him- 
 self. 
 
 After Jesus was 
 sent to Caia- 
 phas. 
 
 They. 
 
 "Art not thou 
 also one of his 
 disciples? " 
 
 " I am not." 
 
 Third Denial.— Jesus before Calaphas. 
 
 Place. 
 
 Indefinite. 
 
 Indefinite. 
 
 Indefinite. 
 
 Indefinite. 
 
 Time. 
 
 After a while. 
 
 A little after. 
 
 About an hour 
 after. 
 
 Indefinite. 
 
 Interrogators. 
 
 The by-standers. 
 
 The by-standers. 
 
 Another. 
 
 A servant of the 
 high-priest, a 
 kinsman of 
 Mnlchus. 
 
 Question. 
 
 "Surely thou "Surely thou 
 
 "Of a truth this 
 
 " Did I not see 
 
 
 also art one of: art one of 
 
 man also was 
 
 thee in the pir- 
 
 
 them ; for thy i them ; for thou 
 speech betray-i art a Galilean." 
 
 with him ; for 
 
 d e n wit h 
 
 
 he is a Gali- 
 
 him f " 
 
 
 cth thee." | 
 
 lean." 
 
 
 Denial. 
 
 He began to curse He began to curse 
 
 " Man. I know 
 
 Peter then de- 
 
 
 and swear: "1 and swear : "I 
 
 not what thou 
 
 nied again. 
 
 
 know not the know not this 
 
 sayest." 
 
 
 
 man." 
 
 man of whom 
 ye speak." 
 
 
 
 
 Immediately a The second time 
 
 While he yet 
 
 Immediately a 
 
 
 cock crew. i a cock crew. 
 
 spake, a cock 
 crew. 
 
 cock crowed. 
 
286 
 
 MARK XIV. 
 
 A.D. 30. 
 
 Jesxis thrice denied hy Peter. 
 
 66 yAnd as Peter was beneath in the palace, there yMt. 26. 58. 69; 
 
 67 Cometh one of the maids of the high priest : and k'^.^.a- ^ ; <^'>^^ 
 when she saw Peter wanning himself, slie looked 
 upon him, and said. And thou also wast with Jesus 
 
 68 of Nazareth. But he denied, saying, I know not, 
 neither understand I what thou sayest. And he 
 
 18. 16. 
 
 66, 67. Peter Avas beneath, below, 
 in the palace, i>i the court; the in- 
 terior eourt-yant, around wliicli the 
 hou.se was biiilt. See on ver. 54. Tliis 
 appears to have been lower than tlie 
 room where Jesus stood on trial, which 
 was probably on the ground-floor, in 
 the side or rear, and was entered from 
 this court by a step or steps. If, as 
 
 PLAN OF A HOUSE. 
 
 we have supposed, Annas and Caiaphas 
 occupied a common official building, 
 they quite likely occupied opposite 
 side apartments. The doors bein<4- 
 open from the court into the audience 
 rooms, Peter could doubtless observe 
 what was going on within. 
 
 The three denial?, though occurring 
 during the different stages of the pre- 
 liminary examinations, are convenient- 
 ly grouped toiielher into one narrative 
 by the first three evangelists. John 
 alone notes the examination before 
 Annas, and hence the flr.-t denial of 
 Peter, as occurrinii- during it. 
 
 One of the maids, or tuaid-sei'- 
 v(tiits. John spenks of lur as tlie dam- 
 sel who kc|)t tiie door of the porch, or 
 passage into the court. She probably 
 observed Pet'T ciirefully when he en- 
 tered with John, and afterward when he 
 
 seated himself with the servants of 
 the high-priest, warming; himself. 
 
 Something about his appearance or 
 manner excites her suspicion. Then 
 she thinks she remembers seeing him 
 with Jesus. She approaches him, looks 
 earnestly oi' intently upon him (Luke 
 3;i : 56), and says, " This man was also 
 with him." She tells him so (Matthew 
 and Mark), and asks him (John) if he 
 was not one of "this man's disciples." 
 Jesus of Nazareth. Literally, the 
 Nazarene. This was a contemptuous 
 epithet among the Jews of Judea. See 
 on ch. 1 : 34. She may have feared be- 
 ing blamed for admitting him. He 
 seems to have been in no great danger, 
 except as he might be recognized as 
 the one who smote Malchus. Thou 
 also. Some see iu the word aho a re- 
 ference to John. 
 
 68. Peter's first denial. The precise 
 words are differently reported by the 
 different evangelists, butwitii the same 
 meaning. This reply embraced all the 
 forms given. The one here, I knoAV 
 not, neither understand I what 
 thou sayest, \\hat thou art talking 
 about, is a strong expression, implying 
 a denial of the charge itself. It would 
 seem that Peter was taken by surprise, 
 and, in his cowardice, not only denies, 
 but pleads ignornnce. He would have 
 her suppose that he came in as a mere 
 observer. 
 
 Went out into the porch. Into 
 the passage-way, the fore-court. Dis- 
 turbed by the question of tlje woman, 
 Peter begins to think of retreat, yet 
 not so hasty as to excite suspicion. We 
 goes to the porch through which he had 
 entered into the court. 
 
 At this time the, rather a cock 
 crew. The article is indefinite, as iu 
 ver. SO. The exactness of the descrip- 
 tion is seen by this mention of the 
 first crowing, which sei'ms to have 
 been impressed on Peter's mind and 
 alone recorded by Mark. It was now 
 probably between twelve and one, 
 
A.D. 30. 
 
 MARK XIV. 
 
 287 
 
 (59 went out into the porch ; and the cock crew. 'And 
 a maid saw liini again, and began to say to them 
 
 70 tliat stood l)y, This is ojie of them. And he denied 
 it again. " And a little after, they that stood by 
 said again to Peter, Surely thou art one of them: 
 ''for thou art a Galilean, and thy speech agreeth 
 
 71 thereto. 'But he began to curse and to swear, say- 
 
 • Mt. 26. 71 ; Lk. 
 22. 58 ; John 18. 
 25. 
 
 • Mt. 26. Ti ; Lk. 
 22. 59; John 18. 
 26. 
 
 '• Ac. 2. 7. 
 « 1 Cor. 10. 12. 
 
 Very liKely Peter's mind was so filled 
 witli anxiety and fear, that he was not 
 reiiiinded of the j)redietiiin ot" .lesus. 
 Iliit this clause is wanting; in some of the 
 oldi-st documents, and it may have iieen 
 introduced l)y some one to harmonize 
 t.ie neci)unt. .Vbout this time also closed 
 the inf irnial examination hef )re .\nnas, 
 and .lesus is sent bound to tiie aj)artment 
 of Caiaphas, .lohn IS : 24. The transfer 
 Would excite attention, and this may ex- 
 plain why Peter did not now leave the 
 iKmse. 
 
 b'J. I'eter is still standing in the 
 porch, probably in the tU)()r entering 
 the <oiirt, with tlie blaze of the tire 
 ^llining upon him, John IS : 1^5. A 
 little wliile (Luke 22 : 5J>) had inter- 
 vened since the last denial. It is now 
 between one and two o'clock. Another 
 maid ob^erves simiething about him 
 which leads her to pay, '"J'his man 
 was also with Jesus of Nazareth," Malt. 
 2(i : 71. 77/(' maid servant who kei>t 
 the door, secinir him again, joins in the 
 charge. This is one of them. They 
 therefore ask, "Art not thou also one 
 of his disciples ? " John 18 : 25. These 
 several questions, by dillcrcnt persons, 
 at this time, are perfectly natural, and, 
 as recorded by tliediflereiit evangelists, 
 show how independent were their nar- 
 rations. Yet how harmonious ! 
 
 70. Peter's second denial. Accord- 
 ing to Mark, Luke and John, he de- 
 nies that ho is a disciple of Jesus. But 
 Matthew tells us that he even denied ' 
 knowimr him, and tliat, too, with an 
 oath, calling God to witue-s, and with 
 the somewhat contemiUuous form, " I | 
 know not the man." As if he had 
 come from curiosity, to learn the cause 
 of this gathering, without any interest 
 in it, and possibly without knowing ' 
 even the nanie of the one on trial. 
 This denial is thus a stei> in advance 
 on the first. That was when he was 
 taken by sunirlse, jxissibly somewhat 
 confused ; this after he had had a little 
 time to reflect, and henee more de- I 
 
 liberate. The number now question- 
 ing him, doubtless, excited him to 
 falsehood, a cowarilly denial, and a 
 rash and wicked oath. Sin does not 
 go alone. Profanity is no sign of 
 bravery. Yet even now no one appears 
 to have intended him jxisitlve injury. 
 
 A little alter. Aliout one hour 
 after, Luke 22 : oK. Peter was now 
 probalily in the court, Luke 22 : (Jl. 
 'J'liey that stood by. They had, 
 doiit>!less, (li>cussetl the imitter among 
 themsehcs, and, having observed his 
 (iaiileaii provincialisms, conclude that 
 the charge of the maid-servant is true. 
 They, therefore, say to him. Surely, 
 thou art one of them. A strong 
 afliimation, Thou eerlainly belongest 
 to his disciples, 'Ihe reason. For 
 thoM art a (Galilean, as most of 
 hi.- disciiiles were (ialileaus. Comimrc 
 Jud. 12 : (). Till' jiroiuuiciation and ac- 
 cent of the Galileans were indistinct 
 and less ]iure than those of the iidiabi- 
 tants of Judca. They confounded the 
 gutturals and the two" last letter.- of the 
 Jewish ali)habet. And thy speech 
 agreeth thereto. 'Ihis is omitted 
 by llie highest critical authorities, 
 ^iatlhew gives, " For thy siuech betray- 
 eth thee." At the same time a relative 
 of Malehus, whose car Peter had cut 
 off, asked, " Did I not see thee in the 
 garden with him V" John IS : 20. 
 
 71. Peter's third denial. This was an 
 advance upon his second. He not 
 only, with an oath, repeats what he had 
 said in the second, that he knew not of 
 whom they spake, but he allirms it \\ith 
 imprecations of divine wrath on him- 
 self if he spake not the truth. He 
 be^an to curse, and to swear. J/< 
 1)11/(1)1 to ijii-okccio'ttf on himself, to take 
 tlie most solemn oaths, in contirmation 
 of the assertion, I know not (rather, 
 /(/(( )i>>t lc)ioir) this man of whom ye 
 speak. Saying, not in the original, 
 Uivis a fal>e .sense to the ]irecedinu- 
 words, and destroys the connection. In 
 this lowest point of Peter's fall he gives 
 
288 
 
 MARK XIV. 
 
 A.D. ;;a. 
 
 72 ing^ I know not this man of whom ye speak. ''And ""Mt. 26. 75; Ps. 
 the second time the cock crew. And Peter called ^' ^^ ' ^- *• 
 to mind the word that Jesus said unto him, Before 
 the cock crow twice, thou shalt deny me thrice. 
 And when he thought thereon, he wept. 
 
 way to profanity, an old forsaken habit, 
 as some suppo.se. 
 
 12. The cock crew. The article 
 should be indefinite, us in vers. oO, 68. 
 According' to Miiltliew and Luke this 
 occurred immediately. Mark alone re- 
 cords that it was a second time. 
 This was at the opening of the fourth 
 or morning watch, at about three 
 o'clock. At this point also, "tlicLord 
 turned and looked upon Peter" (Luke 
 22 : 61), probably through the open 
 door of the council-room of Caiaphas. 
 Peter called to mind what Jesus 
 had predicted concerning his denials 
 and the cock-cro wings, ver. 80. The 
 look of Jesus doubtless heljied to l)ring 
 it to vivid rememl)rance. And when 
 he thought thereon. Tiie meaning 
 of the verb, in the original, is doubtful. 
 From among the several translations 
 which have been suggested by scholars, 
 the following are the most worthy of at- 
 tention : 1. Casting upon, that is, liis mind 
 = thinking upon. 2. Casting his eyes 
 Upon Jesus = looking upon. 3. Casting 
 his mantle npon, that is, covering his 
 head, in shame and sorrow. Regard- 
 ing the last it may be said, that as 
 Peter desired concealment, he would 
 hardly have covered himself, thereby 
 making himself the more conspicuous. 
 The second view probably states a fact, 
 for doubtless Peter looked upon Jesus, 
 inasmuch as Jesus looked upon him, 
 and he was conscious of that look. 
 But such a fact by no means settles the 
 meaning of the verb. The first view 
 has tlie most support on philological 
 grounds, and commends itself as per- 
 fectly natural. He east it over in. his mind, 
 going through the history of his deni- 
 als, reflected upon it, until his whole 
 soul was humiliated with shame and 
 convulsed with sorrow. We have thus 
 a glimpse of his Inward experience. 
 He wept, over his sins of lying, pro- 
 fanity, perjury and disloyalty to Christ. 
 
 It is needless to speculate here, 
 whether Peter would have been lost if 
 he had now died in this state. It was 
 not Christ's will that he should either 
 die or be lost, since Jesus had prayed 
 
 for him that his strength fail not (Luke 
 22 : 8:3 ; John 17 : 13), and he had de- 
 clared, "They shall never perish," 
 John 10 : 28. 
 
 Remarks. 
 
 1. Formal and worldly religious offi- 
 cials are often worse than the people 
 under them, vers. 1, 2; ch. 11 : 18, 82; 
 Matt. 28 : 18. 
 
 2. Men should fear lest God permit 
 them to carry out their wicked designs 
 sooner than they expect. At the feast, 
 though they said. Not at the feast, ver. 
 2; Prov. 19:21. God overrules every- 
 thing to his glory, Ps. 2 : 2-4 ; 76 : 10. 
 
 8. Love counts nothing too precious 
 for Jesus, ver. 8 ; 2 Cor. 5 : 14. 
 
 4. A covetous and selfish spirit be- 
 grudges the gifts and sacrifices of love 
 to Christ, ver. 4 ; 1 Tim. 6 : 10. 
 
 5. Many hypocritically plead the 
 wants of the poor as an excuse for 
 withholding their offerings to Christ 
 and his cause, ver. 5. 
 
 6. It is God's plan that the poor 
 should always be with his people to re- 
 ceive their sympathy and aid, ver. 7 ; 
 Dent. 15 : ll'; Prov. 22 : 2; Luke 18 : 
 22 ■ Rom. 15 : 26, 27. 
 
 7. Whatever honors our Savior's 
 death is pleasing to him. For example, 
 baptism and the Lord's Supper, ver. 8. 
 
 8. Christians share in the honors of 
 the gospel. Their deeds of love are 
 held in everlasting remembrance, ver. 
 9 ; Ps. 112 : 6 ; Mai. 3 : 16 ; Acts 10 : 31. 
 
 9. Christian works are often under- 
 valued and misunderstood by men ; 
 but Jesus ]Hits upon them a proper es- 
 timate. And at the judgment he will 
 acknowledge and defend his followers 
 and what thev did for him, vers. 1-9; 
 .Matt. 25 : =^4-36, 40. 
 
 10. To what lengths a person may go 
 in a false profession of religion ! How 
 many a false professor has turned 
 against Jesus for the sake of worldlv 
 gain ! Vers. 10, 11 ; 1 Tim. 6 : 9, 10; 2 
 Tim. 4: 10; 2 Pet. 2: 14, 15. 
 
 11. That Jesus should have been cru- 
 cified on tl>c day which was ushered 
 
A.D. 30. 
 
 MARK XIV. 
 
 289 
 
 ill by the pasclial supper, is highly sig- 
 iiiticaiit and instructive, ver. 12; 1 Cor. 
 5:7; Koin. 3 : 25; Heb. 9 : 14. 
 
 12. Jesu.s, ill Iveeping tlie Passover, 
 has taught us to attuiid faithfully to 
 those ordinances whicii me now in 
 force, vers. 12-17 ; 1 Cor. 11 : 2. 
 
 13. Jesus is the searclier of hearts, 
 and knows all of tlie plans and pur- 
 poses of his professed follower, ver. 
 18 ; Rev. 2 ; 23. 
 
 14. The sins of God's iieople are the 
 more aggravated on account of their re- 
 lation to him, ver. 18; Zech. 13:6; 
 Helj. : 6. 
 
 15. The thought of di.-ihonoring Jesus, 
 or sinning against liiin, i.s sad to tlie re- 
 newed heart, ver. I'J ; ch. 14 : 72 ; 3 Cor. 
 7 : 8, 9. 
 
 16. The truly humble and pious heart 
 is ever ready to suspect itself, rather 
 than eoiuleiiin other,*, ver. 19 ; 1 Sam. 
 24 : 17; 2 Sam. '21 : 17 ; Isa. 6 : 5. 
 
 17. Christ's death was in accordance 
 with the eternal purpose of God, ver. 
 21 ; Luke 24 : 44 ; Acts 2 : 23 ; 1 Pet. 
 I : 20. 
 
 18. The wicked act freely in sinning, 
 even though in the divine arrangement 
 they fulfill the divine j)Uii)()scs, ver. 21 ; 
 Acts 4 : 25-28. 
 
 19. Self-examination should precede 
 the reception of the Lord's Supper, 
 vers. 18-21 ; 1 Cor. 5:8; 11: 28. 
 
 20. The Lord's SujiiJcr reminds us of 
 what Christ has (Idiic for us. It is 
 adapted to produce humility, inspire 
 gratitude and strengthen faitfi, vers. 32, 
 23 ; 1 Cor. 11 : 24, 25. 
 
 21. We must feed upon Christ as the 
 bread of life, as well as trust in his 
 atoning blood, vers. 22, 23 ; John 6 : 51, 
 54 ; 1 John 1 : 7. 
 
 22. The Lord's Supper is an ordi- 
 nance of the new covenant, designed to 
 continue till Christ's second coming, 
 vers. 22-24; 1 Cor. 11 : 26. 
 
 2:J. It is our privilege at the Lord's 
 table to look forward to the marriage 
 supper of the Lamb, when the ordi- 
 nance and the emblems will be no long- 
 er needed, since we shall be with Jesus 
 and see him as he is, ver. 25 ; 1 John 3 : 
 2 ; Rev. 19:9; 21 : 3. 
 
 24. Singing is a fitting and divinely- 
 appointed part of worsliip, ver. 2b; 
 Eph. 5 : 19; Col. 3 : 10 ; James 5 : 13. 
 
 25. Christians maj* gieatly wander 
 from Christ, and do great injury to 
 themselves and his cause, vers. 27-30; 
 Ps. 89:30-33; Rev. 2:4,5. 
 
 25 
 
 26. To be forewarned of an evil is to 
 be forearmed ; but even then self-conti- 
 dence is generally a precursor to a fall, 
 ver. 27-31 ; Prov. 10 : 18 ; Rom. 12 : o ; 
 1 Cor. 10 : 12. 
 
 27. How much comfort is lost by not 
 receiving the truth, aud resting on the 
 promises ! Jesus foretold his resurrec- 
 tion, and promised to go before his dis- 
 ciples into Galilee ; but all this was to 
 them but as an idle tale, ver. 28 ; Luke 
 24 : 11. 
 
 28. Learn the weakness of liuman re- 
 solution and the folly of trusting tliere- 
 011, vers. 29, 31, 68, 70 ; Prov. 28 : 20. 
 
 29. Christ has set us an e.xamjjle of 
 jiraver in enduring and overcoming suf- 
 fering, vers. 32-30 ; Ps. 50 : 15 ; Isa. 26: 
 10 ; James 5 : 13, 14. 
 
 30. They who go down into the deep 
 valley of humiliation are generally pri- 
 vileged at other times to go ui> on the 
 high mountain of enjovment and bless- 
 ing, ver. 33 ; ch. 9 : 2-5; Acts 2 : 14; 3 : 
 1,4; Gal. 2:9; 1 Pet. 5:1. 
 
 31. Watchfulness and prayer are the 
 best safeguards against tcmiitatioii, ver. 
 38 ; Matt. : 13 ; Eph. 6 : 18 ; 1 Pet. 4 : 
 7; Rev. 10 : 15. 
 
 32. If it was necessary for Christ to 
 endure such agonies to save men, how 
 hopeless the ease of those who avail not 
 themselves of his atonement ! Vers. 
 33-39; Heb. 2:3. 
 
 33. What self-denial and self-sacrifice 
 should we make for him who has en- 
 dured so much for us ! Vers. 33-39 ; 
 Rom. 12 : 1 ; Gal. 6 : 14 ; 1 Pet. 4 : 
 1,2. 
 
 34. Jesus has set us an example of 
 entire submission to the will of God, 
 vers. 36-39 ; Matt. 6 : 10 ; Phil. 2:6-8; 
 James 4 : 7. 
 
 ;i5. Earnest prayer and perfect re- 
 signation to the will of God are con- 
 sistent with eacli other, vers. 35, 36. 
 
 36. Soul struggles and atllietitnis of 
 various kinds are necessary, and should 
 therefore be borne submissively, cheer- 
 fully, and with strong faith in Christ, 
 vers. 36-39 ; Rom. 7 : 21-25 ; Gal. 5 : 17 ; 
 Heb. 12 : 3-7. 
 
 37. Let us see to it that our spirits 
 are willing, though our flesh be weak; 
 thus shall we be objects of the divine 
 compassion of Jesus, who will jtity 
 though he reproves, vers. 37, 38; Ps. 
 103 : 14; Gal. 5 : 16, 18; Heb. 4 : 15; 
 5 : 3, 5-9. 
 
 38. Let any beware how they sleep on 
 when Christ is betrayed among his pi o- 
 
290 
 
 MARK XIV. 
 
 A.D. 30. 
 
 pie into the hands of sinners, vers. 37, 
 41 ; Rev. 3 : 1.5, 16. 
 
 39. The titue will come when all who 
 are in a reliuious sleep will be com- 
 pelled to awake, vers. 41, 42 ; Isa. 33 : 
 14 ; Prov. 1 : 24-26 ; 6 : 9-11 ; Rev. 3 : 
 19. 
 
 40. If one of the twelve whom Jenus 
 chose was a traitor, how unsafe to fol- 
 low those who arrofjate to themselves 
 an apostolic succession ! Ver. 43 ; Rev. 
 
 41. Hypocritical discipleship and 
 treacherous friendship are far more 
 odious and injurious than open hos- 
 tility. They who acknowledge Christ 
 in word, but deny him in deed, seeking 
 to make gain and merchandise of 
 Christ, are fast following in the steps of 
 Judas, vers. 43-45 ; Ps. 41 : 9 ; Prov. 37 : 
 6; Matt. 7:21. 
 
 42. Many now, like Christ's enemies 
 and even friends, understand not the 
 nature of his kingdom ; and use carnal 
 instead of spiritual weapons, vers. 43, 
 47, 48 ; John 18 : 36 ; 2 Cor. 10 : 4 ; 
 Zech. 4 : 6. 
 
 43. When Christians have recourse to 
 violence for Christ they most surely 
 take off the ear, the spiritual hearing, 
 from their opponents, ver. 47. 
 
 44. Let each one who comes to Jesus, 
 in any way, ask himself, Wherefore am 
 I come ? Ver. 48 ; Ezek. 33 : 31. 
 
 45. Learn the certainty of the entire 
 fulfillment of Scripture, ver. 49: Matt. 
 5 : 18 ; Luke 24 : 25 ; Rev. 22 : 7. 
 
 46. The wicked cannot afflict or per- 
 secute God's people except by divine 
 permission, ver. 49 ; Job 1 : 5-12 ; 2 : 6 ; 
 Ps. 31 : 15 ; 105 : 14, 1.5. 
 
 47. The persecutions of Christians 
 have generally been characterized by 
 secret designings, malignant cunning, 
 and open violence, ver. 48 ; Acts 6 : 
 11-13 ; 23 : 20, 21. 
 
 48. Jesus, as a Savior, stood alone. 
 As all human help failed him, so we 
 must despair of all, and trust in his 
 atonement aloni^ ver. 50 ; Isa. 63 : 3-5 ; 
 Acts 4 : 12. 
 
 49. How frail is all human depend- 
 ence ! Even the best of men cannot 
 trust themselves, ver. 50; Jer. 17: 5; 
 Prov. 28 : 26. 
 
 .50. The youth who follows Jesus in 
 his night garb, and then flees, is a 
 striking picture of the pious resolutions 
 of Christ's disciples, which are dissi- 
 pated in the night of great temptation, 
 vers. 51, 52; Gal. 6:1. 
 
 51. It is dangerous at any time to ven» 
 ture into temptation, especially in our 
 own strength and when we are follow- 
 ing Christ afar off, ver. 54 ; Matt. 6 : 13 • 
 Prov. 3 : 5. 
 
 52. Happy is he against whom his 
 enemies can allege nothing, except 
 falsely, vers. 55-59; 1 Kings 21 : 9-14 ; 
 Ps. 27 : 12 ; 35 : 11 ; 64 : .5, 6 ; Matt. 
 5: 11. 
 
 53. Evil men and false teachers com- 
 monly mingle some truth with error, 
 ver. 58 ; Acts 6 : 14. 
 
 54. God hates lying lips. Tliey were 
 directed against Jesus ; and they will 
 not spare liis followers, vers. .5.5-58 : 
 Ps. 31 : 2 ; 120 : 2 ; Prov. 12 : 19, 22. ' 
 
 55. There is a time for silence and a 
 time to speak. Jesus treated frivolous 
 and unjust charges with silence; but 
 declared his character and mission, 
 vers. 61, 62 ; Prov. 21 : 23 ; Isa. 53 : 7 ; 
 1 Pet. 2 : 23 ; Acts 4 : 20. 
 
 56. God gives the most wicked the 
 light of his truth, so that their deeds 
 are without excuse, ver. 62; John 15: 
 23 ; Rom. 1 : 20. 
 
 57. He that charges others with blas- 
 phemy is sometimes himself the blas- 
 phemer, ver. 64; 1 Kings 31 : 13; Acts 
 6 : 13 ; 7 : 57. 
 
 58. They who jest at religion, make 
 light of Christians, and strive to injure 
 the cause of Christ, would have mocked 
 him and spit upon him when upon 
 earth, ver. 65 ; Acts 7 : 51-53. 
 
 59. Except when duty calls, we should 
 avoid that company and place where our 
 reputation may be injured, vers. 54, 
 66-68 ; Ps. 1:1; Prov. 3 : 13; 4 : 14 ; 
 1 Cor. 15 : 33. 
 
 60. If we go not forth in God's 
 strength, but depend on ourselves, the 
 smallest matter may overcome us. Peter 
 fears and falls before a maid-servant, 
 vers. 66, 69 ; Prov. 14 : 14 ; 28 : 14. 
 
 61. Sin is progressive. Beware of 
 the beginning of sin, and especially of 
 what are called little sins, vers. 54, 68, 
 71 ; James 1 : 15. 
 
 62. Little confidence can be placed in 
 assertions abounding with profanity, 
 ver. 71. 
 
 63. The smallest matter in God's 
 hands may lead to repentance, and the 
 feeblest means result in salvation. The 
 crowing of a cock brought Peter to him- 
 self, ver. 72. 
 
 64. The fall of Peter should stand as 
 a warning against a like sin ; but his 
 recovery should encourage those who 
 
A.D.30. 
 
 MARK XV. 
 
 291 
 
 Jesus finally condemned and delivered to Pilate. 
 
 XV. AND * straightway in the morning the chief priests 
 hekl a consultation with the eklers and scribes and 
 the whole council, and bound Jesus, and carried 
 him away, and delivered liiui to Pilate. 
 
 = Mt. 27. 1; Lk. 
 23. 1; John 18. 
 28 ; Ps. 2. 2 ; Ac. 
 3. 13; 4.26. 
 
 have fallen to turn to God with humble 
 repentance, ver. 72 ; Jer. 3 : 22. 
 
 (w. Repentance has uo merit, and can 
 make no atonement for sin ; but it 
 should restore our confidence in those 
 wiio truly exercise it, ver. 72 ; 2 Cor. 
 7 : 10. 
 
 66. How valuable is reflection ! If 
 sinners would but stop and think on 
 their ways, many more would be led 
 to repentance, ver. 72; Ps. 119:. 59; 
 Has. 1:5-7; Isa. 1:3; Ezek. 12 : 3. 
 
 CHAPTER XV. 
 
 Mark in this chapter continues the 
 history of the sacrificial work of Jesus. 
 He is formally and finally condemned 
 by the Jewish rulers, and taken before 
 Pilate, who examines him and at first 
 proposes to release liim. But the peo- 
 ple, instigated by their rulers, demand 
 the crucifixion of Jesus, and the release 
 of Barabbas. Desirous of salisfyinfj the 
 people, I'ilate grants tlieirrecjuests. Bar- 
 al)l)as is released, and Jesus is seouryed, 
 mocked and led forth to Golj^otha. 
 One Simon, a Cyrenian, is compelled 
 to bear his cross. Tlie incidents of the 
 crucifixion are deserilied : the wine 
 minfjled with myrrh, the dividing of 
 his {garments, the inseriiition, tlie two 
 robbers crucified with him, tlie super- 
 natural darkness, the cry, tiie loud voice 
 and the expiring of Jesus. Tiic vail of 
 tiie temple is rent, and the centurion 
 utters liis conviction that Jesus is the 
 Son of (iod. Many women from Gali- 
 lee stand watching from tiie dist-ance. 
 Josepli of Arinnithea begs his body and 
 lays it in a sepulchre near at iiand. 
 Although Mark gives some incidents 
 not found in the other Gospels, yet his 
 aceount of the events related in this 
 cha(iter is the l)riefest of the four. This, 
 together with the lack of detail, whieii 
 so characterizes other portions of this 
 Gospel, may be accounted for, perhaps, 
 by Peter's state of mind and possible 
 absence from the scenes of that day af- 
 ter his denials. 
 
 1. Jesus finally condemned by 
 
 THE SaNHEUKIM AND BROUGHT BEFORE 
 
 Pilate. Matt. 27 : 1, 2 ; Luke 22 : 66- 
 71 ; John 18 : 28. Matthew and Mark 
 are very brief ; but Luke, jjassing over 
 the preliminary examination of Jesus, 
 relates this meeting very fully. John, 
 omitting all after the sending of Jesus 
 from Annas to Caiaphas, goes at once 
 with Jesus to Pilate's jndginent-hall. 
 Thus the four evangelists beautifully 
 harmonize in giving us the ditl'erent 
 sides of the events eoimeeted with Je- 
 sus before the Jewisii rulers. John I'c- 
 lates the informal examination before 
 Annas, implving his condemnation un- 
 der Caiaphas (John 18 : 24, 28) ; Mat- 
 thew and Mark record the preliminary 
 examination before Caiaphas, at which 
 Jesus was virtually contlemned, imply- 
 ing a session in the morning; and Luke 
 relates the regular and legal session 
 when the condenniation of the night 
 session was ratified. 
 
 1. Straightway in the moruiii;;. 
 "As soon as it was day," Luke 22 : 66. 
 About five or six o'clock of Friday, the 
 15th of Nisan, April 7tli, in the seven 
 hundred and eighty-tliird year from the 
 founding of Rome. The chief priests 
 are again iiresented as the leaders in 
 this movement. See on eh. 14 : 5.5. 
 Held a coiiMiltatioii. It was a 
 meeting of the whole council. 1 his 
 meeting was also held, piohahly, at the 
 house of Caiaphas, for John (IS : 28) 
 says that they led Jesus from Caiaphas 
 to the governor's jialace. They met 
 not only to ratify the action of the 
 night session of the Sanhedrim, of 
 which Luke gives a definite account 
 and Matthew and Mark are confirma- 
 tiny, but also to devise the best means 
 of putting him to death. They doubt- 
 less fixed upon the twofold charge of 
 blasphemy and treason, Luke 23 : 2; 
 John 19 : 7. They could condemn 
 to death, but could not put the sen- 
 tence into execution without the sanc- 
 tion of the Ronn\n governor, John 18 : 
 31. The Jews hjst the power of life 
 and death when Arehelaus was de- 
 l)osed, A. I). 6. .\eeoriling to the Tal- 
 mud this power was taken from the 
 
293 
 
 MARK XV. 
 
 A.D. 30. 
 
 2 f And Pilate asked him, Art thou the King of the ' Mt. 27. li. 
 Jews ? And he answering said unto him, Thou 
 
 Sanhedrim about forty or more years 
 before the destruction of Jerusalem. • 
 
 Bound Jesus. They may have 
 loosened or removed the bonds during 
 trial (.John 18 : 12) ; now they rebound 
 liim. They carried him away. It 
 would seem that tlie whole Sanhedrim 
 present went in a body to Pilate, who 
 was now in his otHcial residence in He 
 rod's palace. Some suppose that they 
 took him to the tower of Autonia, ad- 
 joining tlie temple area on the north. 
 But from John 18 : 28 it seems evident 
 that it was the governor's palace or 
 prsetorium, on Mount Zion, in the west- 
 ern part of the city. The governors 
 geneially resided at Csesarea, but re- 
 moved to Jerusalem during the great 
 festivals to preserve order and exercise 
 judicial functions. Hence Pilate would 
 be occupying the governor's, that is, 
 Herod's palace. Their coming tlius 
 early, with a prisoner bound in fet- 
 ters, was adapted to produce the 
 impression on the governor that Je- 
 sus was a great criminal. Deliver- 
 ed him. The same word as in eh. 
 2B : 2, 16, etc., translated betrayed. 
 As Jesus is betrayed by Judas, one of 
 his disciples, into tlie hands of the Jew- 
 ish authorities, so is he betrayed by the 
 latter, his own people, into the hands 
 of the Gentiles. 
 
 Pilate. Matthew adds "the go- 
 vernor," or procurator. Matthew often 
 styles him simply "the governoi- ;" 
 Mark, never. 
 
 After Archelaus was deposed, Judea 
 and Samaria were annexed to the Ro- 
 man province of Syria, and governed 
 by procurators, the sixth of whom was 
 Pontius Piiate. He was appointed A.D. 
 25, and held his office ten years during 
 the reign of the Emperor Tiberius. He 
 was noted for his severity and cruelty ; 
 and by several massaci-es, to one of 
 which Luke refers (Luke 13 : 1), he ren- 
 dered himself odious to both the Jews 
 and Samaritans. The latter accused 
 him of cruelty before Vitellius, tlie 
 governor of Syria, by whom he was or- 
 dered to Rome to answer to the charge 
 before the emperor. But Tiberius hav- 
 ing died before he arrived, Pilate is said 
 to have been banished by his successor, 
 Cdligula, to Vienna, in Gaul, and there 
 to have committed suicide. The tra- 
 
 veler who descends the Rhone, in the 
 south of France, may see still standing 
 the very tower from which, as tradition 
 says, Pilate precipitated himself and 
 died. The Roman historian Tacitus 
 makes this important reference to Pi- 
 late and Christ : "The author of this 
 name (Christian) was Christ, who Mas 
 capitally punished in the reign of Tibe- 
 rius by Pontius Pilate." 
 
 At the trial of Jesus, Pilate showed a 
 lack of moral courage to do what he 
 knew to be right. This led to his inde- 
 cision, and to the various expedients to 
 release Jesus, till at last he yields to the 
 demands of the Jews, through fear of 
 losing his standing as C'jesar's friend. 
 Pilate doubtless made an official report 
 of the crucifixion of Jesus to the Em- 
 peror Tiberius. So Justin Martyr and 
 other early writers affirm ; but the one 
 that is now extant is spurious. 
 
 At this point Matthew relates the 
 confession, remoise and suicide of Ju- 
 das, Matt. 27 : 3-10 ; Acts 1 : 18, 19. 
 
 2-5. Jesus is examined by Pilate. 
 The first time. Matt. 27 : 11-14 ; 
 Luke 23 : 2-5 ; John 18 : 28-38. The 
 accounts of Matthew and Mark are 
 very similar. John is very full. Luke 
 first gives the accusation against Jesus 
 and then so arranges his narrative as to 
 relate the sending of Jesus to Herod. 
 
 2. Pilate asked him, or questioned 
 him. Mark takes us at once to the ex- 
 amination of Jesus by Pilate. John, 
 however, relates that the Sanhedrim 
 would not enter the governor's house, 
 lest they should be defiled, and that 
 therefore Pilate went ontto them. They 
 wish him to ratify and execute their 
 sentence. This he refuses to do without 
 knowing their accusation and the evi- 
 dence. They therefore appear as his 
 accusers, bringing the charge, not of 
 blasphemy, on account of which he had 
 been condemned by the Sanhedrim (ch. 
 14 : 63, 64), but of treason against Cijesar, 
 as kinc: of the Jews, John 18 : 2HU32 ; 
 Luke 23 : 2. They thought that the 
 former charge, being religious, Pilate 
 would not entertain, but that the latter 
 he must entertain, relating as it did 
 both to Cfesar and himself. 
 
 Art thou the King? etc. It is im- 
 plied that this charge had been preferred 
 against him. Accordingly Luke (23 : 
 
A.D. 30. 
 
 MARK XV. 
 
 293 
 
 3 saycst it. And the cliief priests accused liim of 
 
 4 many things: Imt he answered notliing. "-'And ^Mt.27. 13, 
 Pihite asked liim ai^ain, saying, Answerest thou 
 notliing i Behohl how many things they witness 
 
 5 against thee. ^ But Jesus yet answered nothing ; so 
 that Pilate marvelled. 
 
 BarciUbas preferred to Jesus. 
 
 "In. 5.3. 7; John 
 19. 9. 
 
 Mt. 27. 15 ; Lk. 
 
 Now 'at that feast he released unto them one 39. ' 
 
 2), informs us that they cliurijutt him 
 Willi si'ditious atiilatioii, forliiihlini;: to 
 pay till' tribute money, aiul ijioclaimiiig 
 himself Christ, a king. Bel'oro answer- 
 ing, Jesus brought out elearly before 
 Pilate's mind tlie distinction between a 
 civil and a spiritual kingdom, declaring 
 that his was the latter, Jidiii IS : ;jo- 
 oti. And then he answered. Thou 
 sayest; a strong allirniative answt-r. 
 The object of the verb, according to 
 Hebrew idiom, is understood, Thou 
 sai/esl it, it is as thou hast said. 
 
 o. Accused him of many things, 
 in support of the charge that he ]>ro- 
 elaimed himself a king, and in addition 
 to it. They would omit nothing which 
 would blacken his character and make 
 liim ajipear a daniieroiis man in the 
 eyes of Pilate. But he answered 
 nothing. There are no words in the 
 Greek text answering to these. Mat- 
 thew (27 : 12) makes this statement, and 
 it is implied by the question of Pilate 
 ill the next verse. 
 
 4. Answerest thou nothing? 
 That is, to their charges. lie had de- 
 clared his Messiahshipand the spiritual 
 nature of his kingdom to Pilate. He 
 had nothing more to add. Their ma- 
 lignant charges were unworthy an an- 
 swer, and his silence a reaHirmation of 
 what lie had said. Comiiare 1 Pet. 2 : 
 2:!. How many things. Katlier, 
 \^''nt( tjrriit t/ii)i)/x, or simply, Wfmt 
 t/ihit/s. The reference is to the mnr/iii- 
 tiidi' ratlicr than the iixwhtr of thiiiics. 
 Pilate jirobably desired Jesus to deny 
 the charnfcs, in order to hel]i him in de- 
 claring his innocence and his actiuitlal. 
 But they needed no denial ; Pilate knew 
 his innocence (ver.lO), and that the Jew- 
 ish rulers would not conspire a«rainst 
 him because he would free them from 
 Roman authority. Instead of witness 
 against, some of the oldest manu- 
 serii)ts read cha}ye at/ahi.ft or ocrii.si: 
 
 5. Pilate marvelled. He won- 
 
 dered that Jesus 710 hnif/cr iiiaik any re- 
 ply, not even giving to him the cause 
 of his silence. But Jesus was not un- 
 der obligation to hel]) Pilate to do liis 
 duty. He should have followed his own 
 convictions and released him. The si- 
 lence of Jesus continues till Pilate some 
 time after referred to his jiowcr to 
 crucify him or release him, John 19 : 
 10, 11. 
 
 Pilate now goes forth and declares 
 the innocence of Jesus, Luke 23 : 4; 
 ! John 18 : 28. The Jews are therefore 
 the more violent, accusing him with 
 stirring up the peo|ile tlirouiihout all 
 Judea, beginning from (ialilee. Learn- 
 ing that Jesus is a Galilean, Pilate sends 
 him to Herod, the telrarch of Ihatcoun- 
 trv, who mocks him, and sends him 
 back to Pilate, Luke 23 : .5-1.5. Mark 
 omits this reference to Herod, which is 
 recorded only by Luke, and passes to 
 the next expedient of Pilate to release 
 Jesus. 
 
 ()-14. Jksi's again hefore Pilate. 
 Barabbas i'KEFEKUi:nTO Jksvs. Matt. 
 2(; : 15-23; Luke 23 : 13-23; John 18 : 
 3'.t, 40. ^lark and also Luke jarlicu- 
 larly describe the character of Barabbas. 
 Matthew records the dream and mes- 
 sage of Pilate's wife. The four accounts 
 beautifully supplement one another. 
 See author's Hakmony, S 180. 
 
 (J. Luke relates that Pilate again call- 
 ed together the Jewish rulers, stating 
 that neither he nor Herod found any 
 fault in Jesus, and proposing to chas- 
 tise and then release him, Luke 23 : 
 i:i-1.5. 
 
 At that feast. At every Passover ; 
 for such is the meaning of the words. 
 He released. The idea "was wont 
 to release," expressed by Matthew (27: 
 15), is here implied in the original. The 
 oriiiin of this practice is unknown ; it 
 is not mentioned in history. The cus- 
 , torn was probably established by the 
 ) Romans to conciiiute the Jews, since 
 
294 
 
 MARK XV. 
 
 A.D. 30. 
 
 7 prisoner, -whomsoever tliey desired. And there was 
 one named Baraljbas, which lay bound with them 
 that had made insurrection with him, who had com- 
 
 8 mitted murder in tire insurrection. And the multi- 
 tude crying aloud began to desire him to do as he 
 
 9 had ever done unto them. But Pilate answered ^ 
 
 them, saying, Will ye that I release unto you the King Pro'!™7.^4; ik 3! 
 10 of the Jews ? For he knew that the chief priests 14, ifi. 
 
 had delivered him ^ for envy. 
 11 
 
 I Mt. 27. 20 ; Ac. 3. 
 „ , , , • ,. • . n ^1 1 .1 . 1 14; Heb. 7. 26; 
 
 But ' the chief priests moved the people, that he 1 Pet. 1. 19. 
 
 persons would often be in prison whom 
 the Jews would desu-e to liberate from 
 Roman law. On the strens^th of this 
 custom, Pilate tries to save Jesus with- 
 out offending the Jews. Instead of 
 boldly doing wliat he knew to be riglit, 
 he weakly resorts to an expedient. 
 Whomsoever they desired or asked 
 as a favor to themselves. 
 
 7. Barabbas. The name means son 
 ofhisj'iithcr. Some think he was a son 
 of a rabbi. "They rejected the true 
 Son of his Father, and chose a robber, 
 who bare the name of father's son, in 
 his place." — Wordsworth. Bound 
 Avith them, etc. Bound with hi.sfcUuw 
 insurgents, or companions in sedition. 
 Mark alone records that he was one of 
 a number engaged in insurrection and 
 murder. Matthew styles him " a nota- 
 ble prisoner ; " John, " a robber ; " and 
 Luke, that he " was cast into prison for 
 a certain sedition made in the city, and 
 for murder." As he is spoken of so 
 prominently, he was quite likely a 
 leader. The charge of insurrection 
 would be offensive to Pilate. Barabbas 
 may have been engaged in one of those 
 popular movements which were the be- 
 ginnings or germs of that political party 
 called Zealots, whose excesses were so 
 enormous during the last years of Jeru- 
 salem. — JoSEPHUS, JewisJi War, iv. 3. 
 Such a supposition will partly exjilain 
 the popular clamor in his favor. Who 
 had committed murder. In the 
 plural referring to the insurgents, of 
 whom Barabha-^ of course was one. 
 
 8. The multitude crying aloud. 
 According to the highest critical autlio- 
 rities. The multitude comincj nj) ; to the 
 place where Pilate was, outside of the 
 governor's house, ver. 2. They were 
 coming back from Herod. Began to 
 desire, etc. Began to entreat, or make 
 request according as he alwaijs did for 
 them. This would seem to imply, al- 
 
 though not necessarily, that Pilate was 
 himself the author of tliis practice. 
 
 9. Will ye that I release, etc. 
 Addressed to the multitude, the crowd, 
 ver. 8. The question is the same in 
 John 18 : 39. But Matthew brings out 
 the fact that he also asked : "Barabbas, 
 or Jesus who is called Christ? " Pilate 
 hoped to get a popular expression from 
 the multitude in favor of releasing 
 Jesus, I'ather than Barabbas. The rea- 
 son of this hope is stated in the next 
 verse. And as he would put the case 
 in the most taking light with the mul- 
 titude, he ironically styles Jesus King 
 of the JcAvs. 
 
 10. Envy. Pilate knew that the 
 Jewish rulers were envious against 
 Jesus on account of his popularity with 
 the multitude, and because they re- 
 garded liim as a formidable rival. He 
 hoped the people would demand his re- 
 lease. Three times does he propose to 
 release Jesus (Luke 23 : 22), but the 
 people, persuaded by their rulers, to 
 his surprise and mortiheation, demand 
 Barabbas. 
 
 Notice that the chief priests, both 
 in this verse and the next, are again 
 presented as the instigators and leaders 
 of the persecution against Jesus, eh. 
 14 : 10, .5.5 ; 15 : 1. 
 
 11. Moved. Stirred tip the ■multi- 
 tude. Rather release Barabbas. 
 These sticlilers for the law, delibe- 
 rately violate their own law, in pre- 
 ferring to release a murderer and put to 
 death the Messiah, Lev. 24 : 17 ; Num. 
 35 : 16-24. See how Peter puts the 
 case in Acts 3 : 13-15. Just at this 
 point Matthew brings in the message 
 to Pilate from his wife, concerning lier 
 dream, warning him against having 
 anything to do with that just man. It 
 would seem that while Pilate was re- 
 ceiving this message, the Jewish rulers 
 were active in counteracting the appeal 
 
A.D. 30. 
 
 MARK XV. 
 
 295 
 
 13 should rather release Barabbas unto them. And 
 Pilate answered and said again unto them, What 
 will ye then that I shall do tuito him whom yc call 
 
 13 the King of the Jews ? And they cried out again, 
 
 14 Crucify him. Then Pilate said unto them, Why, 
 what evil hath he done ? And they cried out the 
 
 of Pilate in favor of Jesus. The multi- 
 tude were those wlio had come together 
 during the arrest and trial ; doubtless 
 composed very lari^ely of the street 
 rabble, who are now as ready to con- 
 demn liim as they were a few days be- 
 fore to praise him. The disciples and 
 friends of Jesus, who took the lead in 
 his triumiilial entry into Jerusalem, and 
 whom the Jewish rulers so feared that 
 they dare not to arrest him opeidy, were 
 without doubt mostly absent, through 
 fear or ignorance. Yet persuasion was 
 necessary to induce even the rabble to 
 ask for the discharge of such a notori- 
 ous criminal as Barabbas, and the 
 death of such a righteous one as 
 Jesus. 
 
 12. What will ye then that I 
 shall do. Pilate was taken by sur- 
 prise that they should ask the release 
 of Barabbas, the rebel, roblier and 
 murderer, rather tlian Jesus, who had 
 committed no crime, lie is left in 
 doubt as to what they would have him 
 do with Jesus. Here do we bciiold an- 
 other step of Pilate in weakly yielding 
 himself into the i)o\ver of the Jews. 
 At first, instead of acquitting Jesus, he 
 adopts the expedient of having the peo- 
 ple demand his release at tlie feast. 
 This fails, and expediency leads to ex- 
 pediency. Instead of acting as a right- 
 eous and independent judge, he now 
 asks those who had no jurisdiction over 
 the case, " What will yc then that I 
 shall do," etc. V Though he desires to 
 acquit him, and the question is adroitly 
 put in a conciliatory manner, whom 
 ye call King of the Jews, it is 
 not his assmued title, but theirs ironi- 
 cally ; yet the question implies and 
 shows that his decision will l)e influ- 
 enced by the demands of the people. 
 He was doubtless also desirous of pleas- 
 ing the peojile, because they might ac- 
 cuse him of disloyalty to Citsar. The 
 complaints of the Jews received parti- 
 cular attention at Rome. Archelaus 
 had been deposed jv.irtly on accoiint of 
 the complaints of his subjects against 
 him. A selfish motive, therefore, ope- 
 
 rated against his moral courage, and 
 doubtless led him to desire to concili- 
 ate the Jews, to whom he was odious, 
 by granting their request, at least in a 
 modified form, as by scourging and 
 mockery. See on ver. 15. 
 
 Kl They cried out again. Not 
 that they had uttered the same cry be- 
 fore, but simply that they shouted 
 aloud again. Crucify him. How 
 successful the chief priests had been in 
 stirring up the people is evident from 
 this and the next verse. They might 
 have asked, Let him be stoned, winch 
 was the Jewish mode of execution and 
 their penalty for blasphemy ; or they 
 might have simply said. Let him be put 
 to death ; but they demand crucifixion, 
 the Roman punishment for sedition, 
 since this was the crime thej' charge 
 upon him. Thus also they gratify their 
 hatred against Jesus. Moreover, as 
 they demanded the release of Barabbas, 
 who would, d(,)ubtless, have been cru- 
 cified for bis crimes, so they ask for 
 Jesus the ])unishment which Barabbas 
 would have received. Thus is Barab- 
 bas i)referred to Jesus. Yet in this 
 were the Scriptures and the predictions 
 of Jesus being fulfilled, John 18 : 32, 
 Matt. 20 : 19. He dies an ignominious 
 death, his body is unmutilated and not 
 a bone broken, and he is made a curse 
 by hanging on the tree. 
 
 14. Why, what evil, etc. Lite- 
 rallj'. For u'/iat eril, etc., and well ex- 
 pressed in English, ]y/i<tt eril then hath 
 he done? Another step downward of 
 the vacillating Pilate. Instead of ac- 
 quitting Jesus, he had partially laid 
 aside his rights as a judge, and asked 
 the decision of the people, ver. 12. 
 And now, having heard their decision, 
 he accepts the situation, and strives to 
 reason with them. If they insist on 
 his death, they must show some crime 
 meriting such a ]>unishment; ami cer- 
 tainly he had not done anything de- 
 manding crucifixion. Instead of stop- 
 l)ing to reason, he should have retraced 
 bis steps and acted the part of a right- 
 eous judge. Luke (23 : 22) informs us 
 
296 
 
 MARK XV. 
 
 A.D. 30. 
 
 15 more exceedingly, Crucify him. "And so Pilate, 
 willing to content the people, released Barabbas 
 unto them, and delivered Jesus, when he had 
 scourged him, to be crucified. 
 
 n Mt. 27. 26 : John 
 19. 1-16. 
 
 The insults of the soldiers. 
 
 16 "And the soldiers led him away into the hall, "J^^k^^VcPt' l^' 
 called Praetorium. And they call together the whole e. ' ' ' ^' ' 
 
 that though Pilate found no evil in 
 him, yet on the principle of expediency 
 he proposes to conciliate the Jews by 
 the milder punishment of scourging. 
 But the people saw their advantage and 
 made the most of it. They cried the 
 more exceedinglyj the more velie- 
 mently, Crucify him. "You liave 
 given us the choice of tlie prisoner to 
 be released, and the privilege of de- 
 ciding what shall be done with Jesus. 
 We have expressed our wishes ; now do 
 your part in executing them." From 
 both Matthew and Luke we learn that 
 the people were becoming tumultuous, 
 taking the form and spirit of a mob. 
 15-19. Pilate releases Barabbas, 
 
 AND SCOURGES JeSUS. JeSUS MOCKED 
 BY THE SOLDIERS ; DELIVERED TO BE 
 
 CRUCIFIED. Matt. 27: 24-30; Luke 
 23 : 21, 25 ; John 19 : 1-16. 
 
 Matthew and Mark record the release 
 of Barabbas, the scourging and mock- 
 ing of Jesus, and his being delivered 
 up to be crucified. Luke simply re- 
 lates the release of Barabbas and the 
 delivering up of Jesus. John omits the 
 release, but relates the rest with at- 
 tending circumstances. Matthew is 
 fullest upon the release of Barabbas 
 and the mocking of Jesus. Mark re- 
 sembles Matthew, but is briefer, though 
 now and then peculiarly graphic. 
 
 15. Willing to content the peo- 
 ple. Wishimf to satisfy the otiultitiide, 
 or crowd. The Romans had found the 
 Jews very difficult to manage, the 
 emperors often conceding to their 
 wishes. Hence Pilate was not merely 
 willing but desirous of satisfying their 
 wishes, and gaining the favor of both 
 the leaders and the masses. See 
 on ver. 12. We find the same dis- 
 position manifested respecting Paul, 
 by Felix and Festus, Acts 24 : 27 ; 25 : 
 9. Thus we perceive that Pilate was 
 actuated by a selfish motive. But on the 
 other hand were the message of his wife, 
 the voice of conscience, and the mani- 
 
 fest innocence of Jesus. From Matt. 
 27 ; 24, 2.5, we learn that Pilate vainly 
 attempted to declare himself innocent 
 of the blood of Jesus by washing his 
 hands. An impressive act, doubtless; 
 but one which could neither justify 
 him in doing wrong, nor free him of 
 his responsibility as a judge. 
 
 When he had scourged him. It 
 was a Roman custom to scourge a 
 criminal before crucifixion. Roman 
 scom-ging was more severe than Jew- 
 ish. The number of lashes was not 
 limited to forty. The whips were arm- 
 ed with bones or lead, to render the 
 blow the more fearful, and to lacerate 
 the flesh. The criminal was generally 
 bound to a low block, in a stooping 
 posture, and received the fearful blows 
 upon the naked back. The scourging 
 before crucifixion was generally ex- 
 ceedingly cruel, and criminals frequent- 
 ly died under it. Jesus was probably 
 scourged by soldiers appointed by Pi- 
 late for the ])urpose. It took place 
 outside of the governor's house, and 
 was a fulfillment of a prediction of Je- 
 sus, ch. 10 : 34; and of prophecy, Isa. 
 50 : 6 ; .53 : 5. Pilate seems to have 
 been affected by the cruel scourging, 
 and, thinking that what touched his 
 heart might affect the hearts of others, 
 he determines to make one more ap- 
 l^eal to the Jewish people by showing 
 him lacerated and bleeding, arrayed in 
 a gar!) of mockery. But in vain. See 
 John 19 : 1-16. 
 
 Delivered Jesus to be crucified. 
 A summary statement, but in liaimony 
 with John, who places the delivering up 
 of Jesus to crucifixion after the scourg- 
 ing, and the scourging before the mock- 
 ery. After this statement, Mark passes 
 to a brief description of the mock- 
 ery. 
 
 16. The soldiers; "of the govern- 
 or," Matt. 27 : 27. Probably his body- 
 guard. I^ed him away, from near 
 the judgment-seat, which was in front 
 
A.D. 30. 
 
 MARK XV. 
 
 297 
 
 17 band. And they clothed him with purple, and 
 platted a crown of thorns, and put it about his head, 
 
 18 and began to salute him, Hail, King of the Jews ! 
 
 19 And they smote him on the head with a reed, and 
 did spit upon him, and bowing their knees wor- 
 
 of the house, John 18 : 28, 29. The 
 hall; the court, the inner open court, 
 around which the pahice wiis built. 
 Compare cli. 14 : .54. This larsre pahice- 
 court seems to have been the place 
 where the uiiards were stationed. 
 Called PrjEtoriuni. Rather, u'hidi 
 w Fnetoriuiit. The liead-quarters of j 
 the Roman military governor. This 
 •was the palace built l)y Herod, where 
 Pilate resided when at Jerusalem. See 
 on ver. 2. Pnetorimn is one of the 
 many Latin words occurring in this 
 Gospel, and intlicating itseharaeterand 
 design, as one for Gentile, and esi)eci- 
 ally Roman readers. Called together 
 the Avhole band. The whole Roman 
 cohort, stationed at Jerusalem, which 
 was a tenth jiart of a legion, and em- 
 braced from three to six hundred men 
 or more. See on ch. 14 : 4:5. The whole 
 band of soldiers were gathered to make 
 sport with Jesus. Herod's guard had 
 gone through the same cruel mockery, 
 Luke 23 : 11. Luke, who alone relates 
 that, omits this. Tlie reason is appa- 
 rent. For Luke to have also related the 
 mockeiy under Filate, or the other 
 evangelist that under Heroil, would 
 have been a needless rejietition. 
 
 17. With purple. So also John 
 19 : 2. Purple-red was a color worn by 
 5mperors. The ancient kings of Midian 
 wore purple rainuiit, Jud. 8 : 2(i. In 
 derision they clothe him in a royal dress 
 and pay him royal honors. Matthew 
 (27 : 28) says "a scarlet robe," most 
 probablv a crimson military cloak of a 
 Roman "officer. It was thus a mock im- 
 perial robe. Alford says thai " purple 
 is vaguely used to signify dilTerent 
 shades of red, and is especially con- 
 vertible with crimson." Similar colors 
 intermingled, and the names were often 
 indefinitely applied, and, in popular 
 lansiuage, interchanged. Compare the 
 prophetic utterauce of David, Ps. 35 : 
 1."), 10. 
 
 Platted. And having woven. A 
 crown of thorns. The principal ob- 
 ject was mockery ; a derisive imitation 
 of crowning kings and comiuerors with 
 wreathe of ivy, palm or laurel. It was, 
 
 doubtless, a secondary object to make 
 it a,2}ai)iful crown. So mean a plant as 
 the thorn made it suitable for a mock 
 crown, and well adapted to produce 
 pain. It is a matter of dispute as to 
 what species of thoni was used. Thorny 
 plants and shrubs abound in Palestine. 
 The tiiiiiia C/iriati, or VhrixVs thorn, is 
 now common near Jerusalem, and is 
 very generally pointed out as the spe- 
 cies of thorn used on this occasion. 
 Another plant (a hij inniiious flexile 
 thorn) is ])referrc d by others. Rev. E. 
 P. Hammond, who was in Jerusalem 
 in December, 18(J(), in referring to it 
 says, " Before leaving, Mrs. Gobat pre- 
 sented me with a crown of thorns, which 
 must b" similar to the one which our 
 blessed Savior wore ; for all about Je- 
 rusalem the same kind of thorn grows 
 as in the days of our Lord. . . . Each 
 of the thorns upon the crown was, 
 when it was given me, as sharp as a 
 cambric needle." The latter plant is 
 the more probable one. It is possible 
 that this crown remained on his head 
 during his crucitixion, since Matthew 
 and Maik mention the removal of the 
 purple robe, but not the crown. 
 
 18. Began to salute him, or pay 
 him homage as to a king ; or greet him 
 as a sovereign. Hail, joy to thee. Simi- 
 lar to the Hebrew phrase, Let the king 
 live forever, Neh. 2:3; Dan. 2 : 4. 
 
 19. They add cruelty to mockery, and 
 descend to the grosse?t insult and vio- 
 lence. Smote him on the head. 
 The pain from the btrokewas heighten- 
 ed by the bharp, thorny crown. AVith 
 a reed; a plant with a hollow-jointed 
 stock, a connnon product of tlie wiUler- 
 ne.-^s of Judea and of the banks of the 
 Jordan, and sometimes used for walk- 
 ing-canes. This was probably the reed 
 which, according to Matthew, had been 
 placed "in his rii^lit hand " as a mock 
 scepter. Comiiare Estli. 5 : 2. They 
 also spit upon him, an act expressive 
 of the deepest eontemi>t, Isa. 53 : 3. 
 Sec on eh. 14 : 0.5. Bowing their 
 knees. Kneeling down. AVorship- 
 ped him. JJid him rei'ere7U€, paid him 
 homage. See on ch. 5 : 6. This mock- 
 
298 
 
 MARK XV. 
 
 A.D. 30. 
 
 20 shipped him. " And when they had mocked him, " ^t. 27. 31 ; Lk. 
 they took off the purple from him, and put his own ^; ^^ " "^^^^ ^^' 
 clothes on him. 
 
 Jesus led away to ie crucified. 
 
 21 And [they] led him out to crucify him. PAnd pjit. 27. 32; Lk. 
 they compel one Simon a Cyrenian, who passed by, 23. 26. 
 coming out of the country, (the father of Alexander 
 
 and Rufus,) tc bear his cross. 
 
 ery and violence was not required by 
 law. It was the lawless sport of a 
 course and brutal soldiery, who knew 
 little of Jesus, except what they had 
 heard from the .Jews, and who, doubt- 
 less, re.i^arded himasai-eliijious fanatic. 
 But all this Jesus bore meekly, submis- 
 sively and silently, Isa. 53 : 7. 
 
 While Jesus still wore this mock at- 
 tire, Pilate makes a final attempt to re- 
 lease him by appealini>; to the sympathy 
 of the Jews, John 19 : 4-16. See on 
 ver. 15. 
 
 20-33. Jesus is led forth to cruci- 
 fixion. Matt. 37 : 31-34 ; Luke 33 : 
 26-33 ; John 19 : 16, 17. Luke's ac- 
 count is the fullest. Mark describes 
 Simon of Cyrene most particularly. 
 
 20. Led him out, of the city. Thus 
 it became him to suffer without the 
 gate, Heb. 13 : 12 ; Lev. 16 : 27. Crimi- 
 nals were executed outside the city. 
 Lev. 24 : 14 ; Num. 15 : 35 ; 1 Kinu,s 
 21 : 13 ; Acts 7 : .58. The four soldiers 
 (John 19:23), headed by the centurion 
 on horseback, who had charge of the 
 crucifixion (ver. 39), led Jesus forth. 
 A tradition, which has been traced no 
 farther back than the fourteentii cen- 
 tury, represents Jesus as passing along 
 the Via Dolorosa, The Sorrowful Way, 
 a narrow and crooked street from St. 
 Steplien's gate to the chnrch of the 
 Holy Sepulchre. The tradition is un- 
 reliable. Jesus could not have passed 
 along this way, if he was tried at the 
 palace of Herod on Mount Zion. 
 
 31. They compel. The word thus 
 translated is of Persian origin, and is 
 found three times in the New Testa- 
 ment, here. Matt. 5 : 41 and 27 : ,33, and 
 means impress, to press into service. Ac- 
 cording to the postal arrangement of 
 Cyrus, horses were provided, at certain 
 distances along the principal roads of 
 the empire, so that couriers could pro- 
 ceed without interruption both night 
 
 and day. If the government arrange- 
 ments failed at any point, the couriers 
 had authority to press into their service 
 men, horses or anything that came in 
 their way which might serve to hasten 
 their journey. A like authority was 
 exercised over the Jews by the Roman 
 governors. The word, originating in 
 this custom, passed from the Persian 
 into the Greek, and into rabbinical 
 language, meaning compulsory sennce in 
 forwarding royal messengers, and also 
 to press into service for any purpose. 
 Thus they did not arbitrarily assume 
 power, but, under the direction of the 
 centurion, who had the necessaiy au- 
 thority under Roman law, they pressed 
 this man into their service. The rea- 
 son for selecting him was, probably, be- 
 cause he was a stranger and foreigner, 
 and happened to meet them just at the 
 time when some one was needed. He 
 was passing by, and it was convenient to 
 press him into service. It is not ne- 
 cessary to suppose him a disciple or a 
 slave. 
 
 One Simon a Cyrenian. A na- 
 tive of Cyrene, an important city in 
 northern Africa, between Egypt and 
 the territory of Carthage. Many Jews 
 resided there. They were accustomed 
 to visit Jerusalem in large numbers at 
 the great festivals, and had there a 
 synagogue. Acts 2 : 10 ; 6 : 9. Simon 
 may have taken up his residence at 
 Jerusalem ; but very probably he had 
 recently come from Cyrene to attend 
 the Passover. Mark very particular- 
 ly designates him as the father of 
 Alexander and Rufus, well-known 
 disciples among the early Christians. 
 A Simeon in Acts 13: 1, Rufus in Rom. 
 16 : 13, and Alexander in Acts 19 : 33; 
 1 Tim. 1 : 20 ; 2 Tim. 4 : 14, are men- 
 tioned ; but whether they are to be 
 identified with Simon of Cyrene and 
 his sons is conjectural. Coining out 
 
A.D. 30. 
 
 MARK XV. 
 
 J99 
 
 23 "J And they bring him unto the place Golgotha, '^*-.i?T*l' ^q- 
 which is, being inteii^reted. The place of a skull, n" ' ° " ' 
 
 of the country, litenillj-, comiiuf from 
 tin- field; not necessarily where he had 
 been at work, but with the "general idea 
 of coining from the country to the city, 
 witliout regard to distance. Simon n\>- 
 pears to have been just entering the 
 city as Jesus was passing out bearing 
 his own cross, Jolni 1!) : 17. 
 
 To bear his cross. The cross was 
 of various forms. (1.) It was origin- 
 ally a simple stake. (2.) Afterward it 
 was made of two pieces of wood, 
 crossed like the letter X ; or (3) like 
 the letter X ; or (4) the transverse beam 
 crossed the perpendicular one at some 
 distance from the top, asT. The latter 
 was, doubtless, the one used on this oc- 
 casion, since tlie title was placed over 
 the head. The uniform tradition is, 
 tliat this was the form of the Savior's 
 cross. The cross which Constantine 
 commanded to be j)laeed on his stand- 
 ard represented the lirst two letters of 
 the Greek Vfiristos (C/irist) j^. 
 
 Jesus bore his cross to the gate, when 
 he was relieved or aided by Simon. 
 Compare Isaac carrying the wood in 
 Gen. 22 : 6. It was usual for j)ersons 
 condemned to crncitixion to bear their 
 own cross. A tradition says that Jesus 
 sunk to the grountl under it. It is 
 quite possible that, having fallen ex- 
 liaustcd from great weariness and the 
 loss of blood, it was put on Simon. 
 Yet it is more in accordance with the 
 language of Luke (23 : 2()) to sujipose 
 that Simon bore only the part of tlie 
 cross which was behind Jesus, and thus 
 lightened the burden. As they i)ass 
 along to the place of crucifixion, a 
 great company of people, and of wo- 
 men, who also bewailed and lamented 
 him, follow. Tills touching incident 
 is related only by Luke (ch. 2;^ : 27-;:{l). 
 
 22. liol^otha. The name in He- 
 brew, or, ratiicr, Arameau, which 
 Mark renders for his Gentile readers. 
 Place of skull. According to Luke 
 2;J : o3, correctly translated, it is "a 
 place which is called ti skull.'''' Calvary, 
 in the common version, is from Calra- 
 rlnin, the Latin for skull. Some sup- 
 pose that it was so called from the 
 skulls of criminals executed or buried 
 there. But these must have been buried 
 according to Jewish law. Why, then, 
 should the place be named from the ' 
 
 skull rather than from any other part 
 of the skeleton V Why in the singular 
 and not in the plural V Others, there- 
 fore, suppose it so called because it 
 was a rounded and skull-like knoll. 
 But there is uo intimation in the Scrip- 
 tures that it was a hill. Still, the latter 
 explanation is the best, unless we sup- 
 pose it received the name from some 
 skull which had been found there, or 
 lain there exposed for a time contrary 
 to Jewish usage. From the Gospels we 
 learn it was nigh the city (John 19 : 20), 
 near a thoroughfare (ver. 29), by a gar- 
 den, where was the sepulchre hewn in 
 the rock, ver. 46 ; John 19 : 41. Tradi- 
 tion places it north-west of the temple, 
 where the Church of the Sepulchre is 
 at present situated. But this is impro- 
 bable, since the site of the church must 
 have been within the city, and Golgotha 
 was without the gate. Matt. 28 : 11 ; 
 John 19 : 17. The pre.sent trend of 
 opinion is to locate Calvary north of 
 Jerusalem, near the Damascus gate, at 
 the grotto of Jeremiah. This meets 
 well all the conditions. Another site 
 on the northeast of the city is thus 
 described by one who knew well the 
 modern city. " It would seem tliat 
 the soldiers had not far to go from 
 the palace to Golgotha. The gate 
 of St. Stcplien's {in the ea.stern wall) 
 is about two lumdred yards from 
 the palace. Witliout the gate one 
 road runs eastward across the Kid- 
 rou, another northward along the 
 narrow brow of the hill. Between 
 tliese is an open space, rugged and 
 rocky ; just below it, in the shelving 
 banks of the Kidron, are several rock 
 tombs. This spot would seem to an- 
 swer all the requirements of the narra- 
 tive. The passers-by on both roads 
 would be within a few yards of him; 
 and his acquaintance could stand ' afar 
 off ' on the side of Olivet and see with 
 the utmost distinctness the whole 
 scene." — J. L. Pokter, in Alexander's 
 Kilto\'< Cyclop. 
 
 Dr. J. P. Newman would place it 
 toward the north-east corner of the 
 city. He says, " There desolation is 
 complete and the seclusion profound. 
 The Kidron Valley winds around those 
 rnyged declivities, and the opposite 
 sides of Olivet are barren and cheer- 
 
300 
 
 MARK XV. 
 
 A.D. 30. 
 
 23 ■' And they gave hiin to drink "wiue mingled with ' Mt. 27. 34. 
 myrrh : but he received it not. 
 
 The crucifixion. 
 
 34 And when they had crucified him, » they parted 'H*qFo??'t^v^ 
 his garments, casting lots upon them, what every ig] \^\ ps.'aa. 18. 
 man should take. 
 
 less. Midway the hill there is a pro- 
 jecting rock, not unlike iu form a hu- 
 man skull. . . . Reading the four 
 evangelists from the brow of this deso- 
 late rock, all the details appeared ful- 
 filled with an exactitude not unworthy 
 an intelligent faith. . . . It is nigh 
 the city that had rejected him. Before 
 him rose Olivet ; beneath his eye Getli- 
 semane ; while the Mount of Ascension 
 rose before him, crowned with the glory 
 of his exaltation. Around tlie cross, 
 both on the summit of Bezetlia and on 
 the slopes of Olivet beyond, is room 
 for the multitude who had assembled 
 to witness the melancholy spectacle, 
 and for those women who, beholding 
 afar off, ' bewailed and lamented him.' 
 From the adjacent walls of the city 
 the chief-priest, scribes, and elders be- 
 held him, and mockingly said, ' He 
 saved others, himself he cannot save.' 
 On the road which passed beneath the 
 cross came those Jewish travelers who, 
 on reading Pilate's superscription, 
 wagged their heads iu disdain, saying, 
 ' Thou that destroyest the Temple and 
 buildest it in three days, save thyself. ' 
 Here the rocks are torn and riven. 
 . . . In the hill-side are tombs. 
 Down in the sequestered vale of the 
 Kidron are gardens, where some old 
 sepulchres still remain, any one of 
 whicli answers the description of the 
 Savior's tomb, John 19 : 41." — From 
 Dan, to Beeraheba, pp. 128-130. 
 
 33. And they gave, etc. And they 
 were f/iin/ig, or they offered him wine. To 
 drink should be omitted, accordinaf to 
 the best critical authorities. Wine 
 mingled, dragged with myrrh. 
 Myrrh is a bitter aromatic gum ob- 
 tained from a low, thorny tree grow- 
 ing in Arabia, and was highly jirized by 
 the ancients and used in incense and 
 perfumes. Matthew, M'ith his eye ever 
 upon prophecy, uses the general word 
 "gall," denoting a very bitter sub- 
 stance, as wormwood, colocynth, myrrh 
 uud the like: "They gave him vine- 
 
 gar to drink mingled with gall." Thus 
 the terms used agree with prophecy, 
 "They gave me also gall for my meat, 
 and in my thirst they gave me vinegar 
 to drink," Ps. 69:21. Mark, with his 
 characteristic definiteness, states what 
 the principal bitter substance was, 
 namely, myrrh. The drink was pro- 
 bably the cheap sour wine used by 
 soldiers, and but little better than vine- 
 gar, and being drugged with myrrh, 
 wormwood, etc., was given to crimi- 
 nals, according to a Jewish usage, just 
 before crucifixion, to stupefy and 
 deaden the pain. Compare Prov. 31 : 
 6. Received it not. He did not 
 take it, since he would drink the cup 
 of sufferings to its very dregs, with- 
 out any alleviation, and retain his mind 
 with all its powers clear and unimpair- 
 ed unto the end. 
 34-41. The crucifixion and the 
 
 ATTENDING CIRCUMSTANCES. Matt. 37 : 
 
 3.5-56 ; Luke 23 : 33^9 ; John 19 : 18-30. 
 Matthew's account is, upon the whole, 
 the fullest. That of Mark is similar, a 
 little briefer, and sometimes more gra- 
 phic. Luke alone records Christ's 
 prayer for his enemies, " Father for- 
 give," etc., and the account of the 
 penitent robber. John more fully de- 
 scribes the parting of the raiment, and 
 alone relates the dissatisfaction of the 
 Jews with the superscription, and 
 Christ's commendation of his mother 
 to John. 
 
 24. When they had crucified. 
 Nailed him to the cross, either before 
 or after its erection ; thus unconscious- 
 ly fulfilling the prophetic words of 
 David, "They pierced my hands and 
 my feet," Ps. 22 : 16. 
 
 Crucifixion was the severest and most 
 ignominious punishment among the an- 
 cients. It was not a Jewish, but rather 
 a Roman mode of execution, and was 
 inflicted on slaves and the vilest crimi- 
 nals. " It is an outrage," said Cicero, 
 " to bind a Roman ; to scoioye liim is an 
 atrocious crime; to put him to death is 
 
A.D. 30. 
 
 MARK XV. 
 
 301 
 
 25 And * it was the third hour, and they crucified ' See Mt. 27. 45 ; 
 
 ,- ) J Lk. Ki. 44 ; John 
 
 hini- 19. 14. 
 
 almost parricide ; but to crucify him, 
 wliat shall I call it?" To a proud 
 Roman, the cross was a sj'mliol of in- 
 famy, and crucitixion an unspeakable 
 disifraee. 
 
 The cross was generally first driven 
 into the iiround, and then the criminal 
 was lifted up and fastened to it, by nails 
 throui^li the hands and feet, the latter 
 being either sepai-ate or united, and 
 about a foot or two above the ground. 
 Sometimes the victim was first fastened 
 to the cross, wliieli was then sunk into 
 the earth with a sudden shock, causing 
 the most agonizing torture. Wliether a 
 single nail was driven through the feet 
 of Jesus, or they were nailed separate- 
 ly, cannot be deteimined ; but that 
 they were nailed and not tied, as some 
 have conjectured, is evident from Luke 
 34 : 3'.), and from the fact tliat nailing 
 was usual iu Koman crucifixion. Coni- 
 
 Sare Hackett's ISmith's Diciionnry of (he 
 lible, on Crucifixion. In order that 
 the hands might not be torn away, a 
 large wooden pin was commonly in- 
 serted in the upright timber, passing 
 between the legs, to support the weight 
 of the l)ody. The luinatural position 
 and tension of the body, the laceration 
 of the hands and feet, which are full of 
 nerves and tendons, and the consequent 
 inflammation ; the pressure of the blood 
 to the head and stomach, causing severe 
 jiain and terrible anxiety, and tlie burn- 
 ing and raging thirst; all these, with 
 no vital part wounded, made crucitixion 
 a most excruciating and lingering 
 death. Sometimes the wretched victim 
 would hang three days before death 
 came to his relief. The unusual quick- 
 ness of our Savior's death arose from 
 Ills previous exhausting agonies and his 
 deei) mental anguish. This terrible 
 mode of iiunislmient continued till it 
 \v;is abolished hy Constantiue, the first 
 Christian emperor. 
 
 While tlie soldiers were nailing him 
 to tlie cioss, he forgets, as it were, his 
 own pains iu his anxiety for their souls, 
 and prays, Fallier, forgive them, for 
 they know not what they do, Luke 33 : 
 34. This was the first oif the stTcn saij- 
 i7iqK from the cross. See on ver. ;!7. 
 
 Parted his s:arnieiit$. Persons 
 were crucified naked. It was an an- 
 cient belief and tradition that a linen 
 
 26 
 
 cloth was bound about his loins. 
 From John 19 : 23, 24, it appears that 
 the four soldiers who were engaged in 
 the crucitixion divided some of the gar- 
 ments among themselves, l)ut cast lots 
 for his coat, or tunic, being an iiuier 
 garment, without a seam, and woven 
 throughout. With more jnirticularity 
 than .NIatthew and Luke, it is here said. 
 What every man, or W/mt amj one 
 should take. Thus was fultilled Ps. 
 22 : 18. The garments were the per- 
 quisites of the executioners. 
 
 25. It was the third hour of the 
 day, nine o'clock in the morning, when 
 they arrived at Golgotha, and fastened 
 Jesus to the cross. John says (cli. 19 : 
 14) aljout the sixth hour. The discre- 
 pancy can be explained by supposing 
 that some early transcriber mistook the 
 sign for thiee for that of six, the two 
 being very nearly alike (some manu- 
 scripts of Jolm read (fiird hour) ; or 
 that the time of crucifixion was some- 
 where between the two broad divisions, 
 the third and sixth hours, and that 
 Mark designates the time by the be- 
 ginning, and John hy the ending of the 
 period. But it is hetter to suppose 
 that John uses the Roman mode of 
 reckoning tlie day from midnight to 
 midnight. lie had long resided be- 
 yond the bounds of Palestine wlien he 
 wrote liis (iospel. His readers were 
 largely conii)osed of Gentiles, and the 
 Jews were no longer a nation. To have 
 used the Jewish mode of designating 
 the hour of daj' would have misled the 
 majority of his readers. Josephus, 
 the Jewish historian, in his autobi- 
 ography uses the Roman method. 
 "About the sixth hour," in John, then 
 may mean that it was between six and 
 seven o'clock in the morning when 
 Jesus stootl before Pilate on the judg- 
 ment-seat. This agrees wilh the fact 
 that "it was early" (John 18 : 28) 
 when the Jewish rulers led Jesus away 
 to the governor. Matt. 27 : 1. Thus the 
 time in John was when tlie trial was 
 progressing; that in Mark when the 
 sentence was put into execution. The 
 intervening time could easily have been 
 occupied with the closing of the trial, 
 the preparation for crucifixion, and the 
 going forth to Golgotha. Not only at 
 this time, but on other occasions, does 
 
303 
 
 MARK XV. 
 
 A.D. 30. 
 
 26 And " the superscription of his accusation was 
 written over, The King of the Jews. 
 
 27 And ^ with him they crucify two thieves ; the one 
 
 28 on his right hand, and the otlier on liis left. And 
 the Scripture was fulfilled, which saith, y ' And he 
 was numbered with the transgressors.' 
 
 ■ Mt. 27. 37 ; John 
 19. 19. 
 
 ■ Mt. 27. 38. 
 
 > Is. 53. 12; Lk. 
 22. 37 ; 2 Cor. 5. 
 21. 
 
 John appear to use the Roman method 
 of designating the hour. Tlius, con- 
 cerning his first interview with Jesus, 
 he says, " it was about the tenth liour," 
 I. €. ten o'clock iu the morning, John 
 1 : 39. It was not a late and hurried 
 visit, but one extending through tlie 
 day, for the two disciples " abode witli 
 him that day." So also in John 1 : 35; 
 4:6; 4 : 53. Compare author's Har- 
 mony on § 181. 
 
 26. The superscription. The in- 
 scHjMon. Pilate appears to have written 
 this himself, John 19 : 23. Accusa- 
 tion. The reason or charge for which 
 lie suffered. It was customary to pub- 
 lisli in some way the crime for which a 
 person was crucified. Sometimes a 
 public crier announced it ; sometimes 
 it was written on a tablet, and hung 
 about the necli of tlie criminal as lie 
 was led to execution ; and very com- 
 monly it was, as in this case, written on 
 a white tablet, and put above the crimi- 
 nal's head on the cross. It was writ- 
 ten over him, Luke 23 : 38. In some 
 cases, these three may have been com- 
 bined. 
 
 The King of the Jbavs. Mark is 
 the most concise. Matthew has, "This 
 is Jesus the King of the Jews ;" Luke, 
 " This is the King of the Jews ; " and 
 John, "Jesus the Nazarene, the King 
 of the Jews." The difference in tliese 
 titles may be explained : (1.) That some 
 of the evangelists, and even all of 
 them, may have given the sense rather 
 than the words. (2.) That the accusa- 
 tion was written in Hebrew, Greek, and 
 Latin (John 19 : 20), and while the in- 
 scriptions were one in sense, they may 
 have been very likely varied in expres- 
 sion, and hence the translation of them 
 would vary. The Latin was the official 
 language of the empire ; the Greek, the 
 language of the cultivated classes, and 
 very common in the province ; the He- 
 brew, or Aramean, the vernacular lan- 
 guage of the Jews and the common 
 geople. It is quite likely that John's 
 iscription, containing the contemptu- 
 
 ous phrase, " the Nazarene," was the 
 one written in Hebrew, and which 
 would be understood by the Jews of 
 Palestine. Pilate purposely wrote the 
 sarcastic title, purporting that the Jews 
 were crucifying their king, and also 
 that he was a Nazarene. The absurdity 
 of the charge appeared upon its very 
 face ; yet when the Jews desired it 
 changed, Pilate would not consent. 
 They had pressed him to crucify Jesus, 
 working on his fears, and saying, "If 
 thou let this man go, thou art not 
 Cfesar's friend;" and now he has the 
 opportunity to return the taunt, and he 
 does it, and perseveres in it, John 19 : 
 12, 20-22. Pilate at the same time un- 
 consciously proclaimed him the King of 
 the Jews (Matt. 3 : 2), the Messiah, 
 whose claims they could not escape, 
 and whose power they could not resist. 
 
 37. With him they crucify two 
 thieves ; two robbers, probably two as- 
 sociates of Burabbas, left to suffer while 
 he was released. The Greek makes a 
 distinction between the terms thief siud. 
 robber, John 10 : 8. The governor was 
 accustomed to crucify criminals at the 
 passover. It was deemed a suitable 
 time, as an impression might be made 
 on the multitudes assembled at Jerusa- 
 lem. Compare Dent. 17 : 13. Jesus is 
 nailed to the cross ; the superscription 
 is put above his head. Then the two 
 malefactors who were led out with Je- 
 sus (Luke 23 : 32) are also crucified, by 
 the same soldiers, Luke 23 : 33 • John 
 19 : 18. The one on the right hand, 
 etc. Jesus is made the central sufferer, 
 and by implication the greatest crimi- 
 nal. 
 
 28. This verse is wanting in tlie most 
 ancient manuscripts, but found iu an- 
 cient versions. It is possible, as Lange 
 remarks, that it was early omitted, be- 
 cause it Avas thought to involve a dis- 
 crepancy with Luke 32 : 37, where the 
 quotatidhis applied to the apprehension 
 of Jesus. The application of this pro- 
 phecy is appropriate and striking in 
 both Mark and Luke. In the latter It 
 
A.D. 30. 
 
 MARK XV. 
 
 303 
 
 Jesus r/iocied on the cross. 
 
 'Mt. 27. 39; Lk. 
 
 2:}. 35 ; Ps. 22. 7. 
 »cli. 14. 58; John 
 
 2. 19. 
 
 29 And 'they that passed by railed on liim, wagging 
 tlieir heads, and saying, Ah ! " thon that destroyest 
 
 30 the temple, and buildest it in three days, save thy- 
 
 31 self, and come down from the cross. Likewise also 
 the chief i)riests mocking said among themselves 
 with the scribes, lie savecl others ; himself he can- 
 
 32 not save. Let Christ the King of Israel descend 
 now from the cross, that we may see and believe. 
 And ''they that were crucified with him reviled ''^t- .27. 44; Lk 
 him. 
 
 23. 39. 
 
 is by Jesus himself, and looks forward 
 to the fullilliiieiit just at hand. In the 
 former by the evangelist hims(^lf, at the 
 point where tlie prediction found its 
 most open fulfillment. And he was 
 iiiimbered, or revkoiied. The predie- 
 tion is from Isa. .53 : 12. With the 
 transgressors. Rather, amouy trans- 
 gnssor.s. 
 
 2'X In this and the tlu'ee verses that 
 follow, is the account of Jesus mocked 
 on tlie cross. Tliese indignities are re- 
 hiU'A by tlie first three evangelists. 
 
 They that passed by. The peo- 
 I)le going in and out of llie city on tlie 
 tiioroughfare near the place of cruci- 
 fixion. Waggiiig their heads. A 
 contemptuous and scornful shaking of 
 the head, fitting their words as they 
 railed on him, or bhtsphemnl him, 
 for such is the word used in the origi- 
 nal. And so it liad been foretold in 
 ?s. 22 : 7. See on ch. 3 : 2'.). Tliey re- 
 vile, or blaspheme his power and his 
 Messiahship, as is shown by the next 
 vci'ses. The nujst atrocious criminal is 
 hardly ever mocked and derided when 
 imdergoing execution. Ah. An ex- 
 clamation here of derision, ^1/irt, vah ! 
 Thou that destroyest. See ch. 14 : 
 58. Jesus had spoken not of destroy- 
 iiit/, but of raising uj) the temple of his 
 body, John 2 : U». 
 
 30. Save thyself. Connected with 
 the preceding verse. Thou who possess- 
 cst this power, save thyself. Come 
 down. Shutting their eyes to all the 
 manifestations and evidences of his 
 divine power and Sonship, they pre- 
 scribe this last test. Ever ready to ap- 
 plaud success (ch. 11 : 9) and denounce 
 failure, tliey conclude that Jesus is an 
 impostor, and revile him accordingly. 
 Some, however, did it under greater 
 
 light, and with more malicious intent 
 than others. 
 
 31. Chief priests . . . scribes. 
 
 The rulers, Luke 23 : 35. That the dig- 
 nitaries of the Sanhedrim should thus 
 mingle with the populace in thi'ir scoffs, 
 shows how bitter their hatred and how 
 terrible their malignity. Mocking. 
 Held him up in derision, reviling liis 
 deeds of mercy and bis royal Messiah- 
 ship. Their mockery was even more 
 blasphemous than that of the people. 
 
 He saved others. Tliey had been 
 compelled to acknowledge his super- 
 natural power. See, for example, ch. 
 3 : 23 ; John 12 : 10. Tliey taunt him 
 with having lost it now when he needs 
 it for his own deliverance. They treat 
 him as an impostor. Himself is put 
 in derisive contrast to others. Compare 
 Luke 4 : 23. 
 
 32. Let Christ the King of Israel. 
 A challenge full of bitter sarcasm. Lit 
 the Christ, etc. The Sanhedrim had 
 condemned him as a false Christ, and 
 Pilate as the King of the Jews. To the 
 Jewish mind a claim to Messiahship 
 would also result in a claim to king- 
 ship. That we may see and be- 
 lieve. They deceived themselves ; 
 they who would not be convinced by 
 his preaching ami the raising of Laza- 
 rus, would not have believed thougii lie 
 liad come down, Luke Iti : 31. Thus 
 they fulfill their own Scriptures, Ps. 
 22 : 7, 8. 
 
 Luke (ch. 23 : 36) states that the sol- 
 diers also mocked him. Mark, as well 
 as Matthew, records that the robbers 
 crucified with him reviled him. But 
 Luke speaks of the railing of only one, 
 while he represents the other as re- 
 proving his companion, and seeking 
 and obtaining mercy from Jesus. Some 
 
304 
 
 MARK XV. 
 
 A.D. 30. 
 
 The supernatural darJcness. 
 
 33 And ' when the sixth hour was come, there was 
 ' darkness over the whole laud until the ninth hour. 
 
 34 And at the ninth hour Jesus cried with a loud 
 voice, saying, Eloi ! Eloi ! lama sabachthani ? 
 which is, being interpreted, 'My God ! my God ! 
 
 = Mt. 27. 45; Lk. 
 23. 44 ; John 19. 
 28; Amos 8. 9, 10. 
 
 svippose that Matthew and Mark, in 
 general and popular lanj^uage use the 
 plural for tlie singular. Compare Matt. 
 9 : 8. But even this is not necessary. 
 For both at first may have joined in 
 reproaches ; but one of them, being 
 afterward convinced of the Messiahship 
 of Jesus, repents, Luke 33 : 39-43. The 
 climax of the picture is reached in the 
 reproaches of his fellow-sufferers. 
 
 Thus we have recorded by the evan- 
 gelists two scotfs by the passing multi- 
 tude, three by the rulers, one by the 
 soldiers, and one by the malefactors ; 
 seven in all. 
 
 About this time probably occurred 
 that interesting incident related in John 
 19 : 2.5-27: Jesus committing his widow- 
 ed mother to the care of the beloved 
 disciple. 
 
 33. In this and the three following 
 verses Mark describes the extraordinary 
 darkness, the desponding cry of Jesus, 
 and the remarks of some of the by- 
 standers. Mark is very similar to Mat- 
 thew ; Luke records only the dark- 
 ness. 
 
 The sixth . . . until the ninth 
 hour. Fiom twelve o'clock to three 
 in the afternoon. Jesus had hung 
 aljout three hours upon the cross. 
 Darkness over the whole land. 
 Over all the land of Palestine, or over 
 all the earth, that is, over that part of 
 it where there was then day. The Greek 
 word may have either the limited or 
 the more extended sense. The darkness 
 was supernatuial. It could not have 
 l)een an eclipse of the sun, for tliat oc- 
 curs only at new moon, and it was then 
 the Passover, which was observed at 
 full moon. Nor was it the natural 
 precursor of the earthquake, for that 
 was miraculous. Matt. 27 : .51-.53. Luke 
 (23 : 4.5) adds, " The sun was darkened." 
 after the darkening of the earth, which 
 suggests a thickening of the atmo- 
 sphere, or a dark gloom coming over 
 the heavens, obscuring even the sun. 
 Tliis was evidently the first of the mi- 
 raculous events attending the cruci- 
 
 fixion. "Tea, creation itself bewailed 
 its Lord ; for the sun was darkened and 
 the rocks were rent." — Cykil Alex. 
 As the 7iight of our Savior's birth was 
 enlightened with the glory of the hea- 
 venlj' hosts (Luke 2 : 9), so now the day 
 of his death is darkened witli the gloom 
 of a forsaken world. The darkness re- 
 presented the eclipse of the Sun of 
 Righteousness, the darkness and dis- 
 tress which overwhelmed his soul when 
 tiie Father forsook him, and left him 
 to meet alone the powers of death and 
 hell. 
 
 Several heathen writers mention an 
 extraordinary darkenhig of the sun 
 about this time. Eusebius quotes the 
 words of Phlegon, a chronicler mider 
 the reign of Hadrian : "There occun-ed 
 the greatest darkening of the sun wiiich 
 had ever been known ; it became night 
 at midday, so that the stars shone in the 
 heavens. Also, a great earthquake in 
 Bithynia, which destroyed a part of Ni- 
 csea." This language may apply to a 
 darkening of the sun, either by an 
 eclipse or by a supernatural power, and 
 it is said to have occurred at about the 
 time of our Savior's death. May it not 
 be a heathen testimony to the wonder- 
 ful phenomena of that event? Tertul- 
 lian, Origen, and others also boldly ap- 
 pealed to the Roman archives for the 
 proof of the eclipse of the sun, as it 
 was called, at the time of our Savior's 
 death. 
 
 34. At the ninth hour. For three 
 hours had darkness prevailed, and Je- 
 sus continued the terrible conflict in 
 silence. Amidst the gloom we may 
 suppose the mockings around the cross 
 had ceased. Into the mysterious ago- 
 nies of tliese hours of darkness no mind 
 on earth is permitted to penetrate. The 
 evangelists let us not into its secrets, 
 but simply record the length of the in- 
 terval, and the bursting wail of agony 
 at the close of the scene. Eloi, Eloi. 
 Ps. 22 : 1. In the Aramean, the ordi- 
 nary dialect of the day. The Aramean 
 words are given to sliow more clearly 
 
A.D. 30. 
 
 MARK XV. 
 
 305 
 
 85 why hast thou forsaken me ? ' And some of them 
 that stood })}', when they heard it, said, Heliold, lie 
 
 36 calleth Elias. ** And one ran and filled a sponge 
 full oi vinegar, and put it on a reed, and "gave him 
 to drink, saying, Let alone ; let us see whether Elias 
 will come to take him down. 
 
 ■iMt. 27. 48; John 
 
 19. 2i<. 
 ' Ps. G'J. 21. 
 
 the reference to Elijah in the next 
 verse. Maltlie^v jjives the correspond- 
 ing and similar word, Mi. My God ! 
 my CiJod ! The cry, not of despair, 
 but of extreme anui'ish, yet of resigna- 
 tion and lioly conlid 'uce in (iod as his 
 God. Why hast thou forsaken 
 nie ? Kill her, ir/ii/ ilidst t/iou forsdke 
 iiic:' He was now just emerging from 
 tliis terrible abandoiunent by ttie Fa- 
 ther. We cateh a glimpse of the in- 
 comprehensible height and depth of 
 .ins sufferings, to whicdi the agonies of 
 Gethsemane were but a prelude. See 
 on ch. 14 : 34. As he was made a curse 
 for us and Ijore our sins, standing in 
 the place of the sinner, tlie Father 
 turned, as it were, his face from him. 
 lie who is of purer eyes than to behold 
 evil (Ilabak. 1 : 13) turns away from 
 his Son wlien the sins of a world were 
 laid upon him, Isa. .53 : 4, 5, 10 ; (ial. 3 : 
 13 ; 2 Cor. .5 : 21 ; 1 Pet. 2 : •^. Why ? 
 The interrogative form gives intensity 
 to the expression. It is not the cry of 
 ignorance of the cause of tlds abandon- 
 ment, but ratlier the strugglings of 
 language; in its weakness, to exi)ress 
 the unfathomable woe and utter deso- 
 lation of his vicarious sufferings. Yet 
 tlie cry connng forth at the close of 
 this aiiandonment, shows that he liad 
 endured all thai was put upon him, 
 and was coining forth victorious from 
 the eontliet. Though left to himself 
 for a time, yet he did not forsake (iod. 
 Personifying forsaken humanity under 
 the wrath of God, he makes an atone- 
 ment, dies unto (iod, and is heard in 
 that lie feared (Heb. 5 : 7) — the jiresence 
 of the Father is restored, the darkness 
 rolls away, and light returns to the 
 land. This language also iioints to the 
 twenty-second Psalm as fulfilled in him. 
 David doubtless wrote the Psalm out 
 of a dee)) experience; but he himself 
 was a type of Ciu-ist, and his words 
 lind their ])rofouiidest meaning and 
 fultillment in Jesus his great Anti- 
 type. Compare especially verses 1, 7, 
 8,1(5, 18. 
 
 3.5. He calleth for Elia.s ; for 
 
 Elijah, whose coming the Jewish peo- 
 ple were expecting. Most connneuta- 
 tors suppose this was said in jest. If 
 so, it betrays the most terrible deprav- 
 ity, and insensibility and malignant 
 hatred almost inconceivable. It hardly 
 seems possible that after a supernatural 
 darkness of about three hours, these 
 attendants -would liave turned into de- 
 rision this deathly wail of anguish. It 
 is more natural to suppose that amid 
 those hours of gloom, sadness and awe 
 pervaded their minds, and that some of 
 them really mistook the word Eli or 
 Uloi for Elias, or, in their language, 
 E/ia. Their superstitious fears may 
 have been so aroused in regard to the 
 d;iy of judgment, which they may have 
 siijiposed the coming of Elijah would 
 usher in (Mai. 4 : 5), as to seize instant- 
 ly upon the word Eli, as the name of 
 that old prophet. Or some, stand- 
 ing by the cross, might have been fo- 
 reign Jews, who did not very readily un- 
 derstand the language, and therefore 
 confounded the words. Or even some 
 of the Roman soldiers, who, amid this 
 wonderful phenomenon, had listened 
 attentively to the conversation of the 
 Jews about the coming of Elijah, might 
 have thought Jesus calling for the 
 piophet. It seems better to adopt any 
 of these suppositions than to suppose 
 mockery in the midst of supernatural 
 occurrences. And it accords better 
 with the confession of the centurion, 
 and the coiiviction of the people soon 
 after, related in l.uke 2:i :47, 48. 
 
 36. Immedi-ately after this cry, John 
 informs us that Jesus, knowing that 
 all thinu's were now accomj)lishe(l, and 
 that the Scripture might be fiil tilled 
 (Ps. 09:21), said, "I thirst." C<mipare 
 Ps. 22 : 15. Moved with syni])athy, one, 
 very jirobably a soldier, extends a sponge 
 of vinegar to his parching lips. A fever- 
 ish thirst was one of the greatest sufifer- 
 ings attending crueilixion. Vinesrar. 
 The sour wine of the soldiers. Pos- 
 sibly ouc of the guard-soldiers who 
 
306 
 
 MARK XV. 
 
 A.D. 30, 
 
 T?ie death of Jesus and attendant circumstances. 
 
 37 f And Jesus cried with a loud voice, and gave up 2:3. 46; John 19.' 
 the ghost. 30. 
 
 crucified him did this deed of compas- 
 sion. This must not be confounded 
 ■with the offerini^ of vinegar in mock- 
 ery by the soldiers, related in Luke 23 : 
 36, which took place before the season 
 of darkness. A reed. A hyssop- 
 reed, or stalk, John 19 : 29. Jesus 
 would not receive the drugged wine 
 which was intended to stupefy and as- 
 suage the pain, nor the wine extended 
 to him in mockery ; but this, extended 
 to him in sympathy, he receives. The 
 great conflict, too, was over, and now 
 he can drink it. 
 
 Let alone. Wait, forbear. Not 
 desist from giving him the vinegar, for 
 this was the utterance of the one giv- 
 ing it ; but imit, let us see whetlier 
 Elijah comes to his rescue. The lan- 
 guage seems to be not in mockery, but 
 in doubt and suspense. On the one 
 hand was the supernatural darkness, 
 but on the other Elijah does not im- 
 mediately coine. He is for waiting, 
 and with some expectation, to see if 
 there will be any divine interposition. 
 It appears from John 19 : 29 that 
 several assisted in tilling the sponge 
 and giving it to Jesus. Hence there is 
 no real discrepancy in the language 
 of Matthew, "The rest said." Seve- 
 ral appear to have uttered about the 
 same exclamation. And if necessary, 
 it is possible to suppose that some may 
 have uttered it in mockery, and others 
 earnestly. 
 
 37. In this verse Mark relates the 
 death of Jesus, and in the next verse 
 , the wonderful phenomena attending it. 
 ; Cried again, etc. When Jesus' had 
 received the vinegar, he said, "It is 
 finished," John 19:30. Luke (23:46) 
 states that Jesus, crying again with a 
 loud voice, said, "Father, into thy 
 hands I commend (commit) my spirit." 
 The latter is doubtless the one here 
 meant by Mark. 
 
 The most probable order of the seven 
 sayings of Jesus from the cross is as 
 follows : 1. Father, forgive them, for 
 they know not what they do, Luke 23 : 
 34. 2. Verily I say unto thee, To-day 
 shalt thou be with me in paradise, 
 Luke 23 : 43. 3. Woman, behold thy 
 son. . . , Behold thy mother, John 
 
 19 : 26, 27. 4. My God, my God, why 
 hast (didst) thou forsaken me ? Mark 
 15 : 34 ; Matt. 27 : 46. 5. I thirst, John 
 19 : 28. 6. It is finished, John 19 : 30. 
 7. Father, into thy hands I commend 
 (commit) my spuit, Luke 23 : 46. 
 
 Gave up the ghost. Literally, 
 Breathed ont, expired. The expression 
 is used by Luke 23 : 46 ; and in beauti- 
 ful harmony with " yielded up his 
 spirit," Matt. 27 : 50, and "gave up 
 his spirit," John 19 : 30. Jesus died 
 voluntarily (John 10 : 18), and so the 
 language of all the evangelists indi- 
 cates. 
 
 That Jesus should have died in six 
 hours (ver. 44 ; John 19 : 33) instead of 
 lingering two or three days upon the 
 cross, was owing to the great mental 
 agonies he endured, in comparison to 
 which the physical pains of crucifixion 
 were light. Intense anguish has itself 
 been known to produce death. If the 
 agonies of the garden caused a bloody 
 sweat, and so atfected him that an angel 
 appeared to strengthen him, how must 
 the greater agonies of the cross, when 
 forsaken by the Father, have affected 
 his already exhausted body ? 
 
 Dr. Stroud, an eminent European 
 physician, in the year 1847 advanced 
 the theory that Jesus died of a broken 
 or ruptured heart. It has been found 
 that under violent and intensely ex- 
 cited emotions, the heart is sometimes 
 rent or torn by the violence of its own 
 action. The blood flows into the peri- 
 cardium, the bag or sack Avhich incloses 
 tlie heart, and by its pressure gradually 
 stops the beating. The blood then co- 
 agulates, and the watery matter is sepa- 
 rated from the thicker substance. If 
 the pericardium should be then pierced, 
 there would flow out blood and water, 
 which harmonizes with and best ex- 
 plains the singular phenomenon men- 
 tioned in John 19 : 34. This theory also 
 strikingly harmonizes with the predic- 
 tions in Ps. 22 : 14; 69 : 20. It also 
 gives additional prominence to the blood 
 of Christ, since then his death was lite- 
 rally caused by the flowing of his blood. 
 Nor is it opposed to the Savior's decla- 
 ration, " No man taketh my life from 
 me ; I lay it down of myself; " for he 
 
A.D. 30. 
 
 MARK XV. 
 
 307 
 
 38 And ethe vail of tlie temple was rent in twain ^Mt. 27. 5l;Lk. 
 
 from tlie top to the bottom. ^- '^•'■ 
 
 3{J And *• when the centurion, which stood over 
 
 against him, saw that he so cried out, and gave uj) 
 
 the ghost, he said, Truly this man was the Sou of 
 
 God. 
 
 " Mt. 2- 
 2;j. 47. 
 
 54 ; Lk. 
 
 voluntarily took upon himself all tiiis 
 anguish, even unto duath it.self. The 
 theory well deserves eoiisidLTatidii. 
 
 oS. The vail of the temple. A 
 large, thick, inner curtain, w hicli divid- 
 ed the holy place from the holy of lio- 
 lies, Exod. liO : 31-33 ; Heb. 9 : 3. The 
 Greek does notdenoUi thewlu)le sacred 
 edifice, but tlie temple proper, or sanctu- 
 ary. Rent ill twain* Into two pieces. 
 From Luke mc learn that it was rent 
 through the middle, Luke 2'.i : 45. 
 From the top to the bottom. 
 Some sixty feet. This could not have 
 been the result of an earthquake. It 
 was rent by the same supernatural 
 power that produced the earthquake 
 and raised some of the dead. 
 
 This occurred at the ninth hour, about 
 three in the afternoon, the time of offer- 
 ing the evening sacrifice, when the 
 priest would be in the holy place burn- 
 ing incense, and the people praying 
 without. Into the holy of holies the 
 high-priest entered alone once a year to 
 make an atonement, Exod. 30 : 10 ; Lev. 
 16 : 15-17 ; Heb. 9 : 7. The rending of 
 tlie vail symbolized the entering of 
 Jesus, the great High -Priest of his peo- 
 ple, into the holy of holies on high, 
 there to present the atonement which 
 he had made through his blood for 
 their sins, Heb. 9 : 13-14, 2.5, 26. The 
 Aaronic priesthood and atonement 
 were no longer needed. Each wor- 
 shiper became himself a priest, a new 
 and living way of access to God was 
 o]H'ned, the middle wall of partition 
 between Jews and Gentiles was broken 
 down, Heb. 10 : 12-14, 19-22 ; Eph. 2 : 
 14; 1 Pet. 2 : 5. The rent of the vail, 
 seen by the priests, would very likely 
 be known through rumor, and substan- 
 tiated by the great company of priests 
 who afterward became obedient to the 
 faith. Acts 6 : 7. Jesus himself may 
 have revealed it to his disciples after 
 his resurrection. 
 
 Matthew (27 : 52, 53) adds other phe- 
 nomena, the earthquake, the ojiening of 
 tombs, and the coming forth of de- 
 
 parted saints from the tombs after 
 Christ's resurrection. 
 
 39. The centurion was a Roman 
 officer, a eotninander of a hundred 
 men. The one here mentioned had 
 charge of the crucifixion. It is a pecu- 
 liarity of Maik that lie always uses tiie 
 Latin word itself, anturum, while Mat- 
 tiiew and Luke never use it, but a 
 Greek translation. Sucli little points 
 show the independence of Mark's Gos- 
 Itel and its design for Roman readers. 
 ^Vitli chaiiicterislic detail Mark speci- 
 fies the position of the centurion : he 
 stood over against Jesus, stoodneai; 
 op/iosifi , iti fnnit of him. 
 
 So cried out, and gave, etc. ; and 
 erpfrol. The best text reads, t/uit he so 
 expiml. There was sonietliing in the 
 manner of his death that impressed 
 the centurion as sn]ieihuiiian. What 
 seems to have siu'cially arrested his at- 
 tention was the strong voice of the ex- 
 piring Jesus and his firm confidence in 
 God. "The Lion of Judah is, even in 
 his departing, a dying lion. The ex- 
 jircssion of a wonderful power of life 
 and spirit in the last sign of life, tlie 
 triumphant shout in death, was to the 
 warrior, who had learned to know 
 death from a totally different side upon 
 the battle-fields, a new revelation." 
 — Lange. The centurion gives vent to 
 his feelings, "Certainly this was a 
 righteous man " (Luke 23: 47) ; he was 
 not an impostor, but what he claimed 
 to be. Trnly this man was the 
 Son of God, or niDie exactly, God's 
 Sou. The ceiituiion does not mean a 
 soil of a (jod in a heathen sense, nor the 
 Messiah, but that Jesus was indeed of 
 a divine nature. He had doubtless 
 heard something of what Jesus claimed 
 to be, and the cliaige of the Jews 
 against him, and the taunt, "If thou 
 be the Son of God" (comjxire ch. 14 : 
 61, 62 with Matt. 27: id), and he now 
 expresses his convictions that he was 
 indeed divine. There was an impress 
 of divinity on his death as well as on 
 bis life, which has been felt and reeog- 
 
308 
 
 MARK XV. 
 
 A.D. 30. 
 
 ' Mt. 27. 55 : Lk. 
 
 23. 49. 
 " Ps. 38. 11. 
 
 40 ' There were also women looking on ^ afar off : 
 among whom was Mary Magdalene, and Mary the 
 mother of James the less and of Joses, and Salome ; 
 
 41 (who also, when he was in Galilee, 'followed him, ' Lk. 8. 2, 3. 
 and ministered unto him ;) and many other women 
 
 which came up with him unto Jerusalem. 
 
 nized by the observlug of every age. 
 Even the infidel Rousseau exclaimed, 
 If Socrates lived and died like a sage, 
 Jesus of Nazareth lived and died like a 
 god. 
 
 Luke also notices the effect in gene- 
 ral : " All the people that came toge- 
 ther to that sight, beholding the things 
 which were done, smote their bi'easts 
 and returned," Luke 23 : 48. 
 
 40. In this and the next verse Mark 
 refers to the women of Galilee who wit- 
 nessed his death. 
 
 Not only the centurion and soldiers 
 stood beholding, but also women 
 lookin;^ on. Dr. J. A. Alexander in- 
 fers from the special mention of these 
 two classes of spectators, that it is not 
 improbable that they alone were pre- 
 sent during the whole time of the cru- 
 cifixion. In their devotion these women 
 watched him to the last, and two of 
 them (ver. 47) continued and saw where 
 they buried him. They were, however, 
 in less danger than the male followers 
 of Jesus. Luke adds (ch. 23 : 49), "All 
 his acquaintance." There may have 
 been several groups. Afar off. Pro- 
 bably from the side of the Mount of 
 Olives. See on ver. 33. 
 
 Mary Magdalene. Mary the Mag- 
 dalene, from Magdala, now the village 
 of Mejdel, on the west coast of the Sea 
 of Galilee. From Luke 8 : 2, and Mark 
 16 : 9, we learn that Jesus had wrought 
 a signal miracle upon her in casting out 
 seven demons. She was a woman of 
 some property, as is evident from her 
 ministering to the wants of Jesus, and 
 from the position of her name (Luke 8 : 
 2, 3) ; not only in connection with, but 
 even before that of Joanna, the wife of 
 Cliuza, Herod's steward, who, from his 
 official position, must have acquired 
 considerable wealth. Tradition has 
 confounded her with the siinierin Luke 
 7 : 37, but without evidence or reason. 
 Naming charitalde institutions for fall- 
 en women " Magdalene Hospitals," 
 etc., is unwarninted by ScriiJture, and 
 is little less than a libelous implication. 
 Neither is she to be coufouniled with I 
 
 Mary who anointed Jesus in Bethany, 
 John 12 : 3. She was one of the two 
 women who saw the burial of Jesus 
 (ver. 47), and one of those wlio pie- 
 pared spices and ointment to embalm 
 him. She was early at the tomb on the 
 first day of the week, and, lingering- 
 there after the other disciples had re- 
 tired, she was the first to see her Lord, 
 ch. 16 : 1 ; John 30 : 11-18. 
 
 Mary the mother of James the 
 less and of Joses. Probably the 
 wife of Cleopas, or Alpheus, John 19 : 
 25. She witnessed, with Mary Magda- 
 lene, the burial of Jesus, vei-. 47. Mark 
 designates James the less, literally, the 
 little, but used in a comparative sense, 
 meaning the youn(jei\ to distinguish him 
 from James the son of Zebedee. The 
 word is thus used in the Septuagint 
 version. Gen. 25 : 23 ; Josh. 6 : 36 ; Jer. 
 42 : 1. See on chs. 3 : 17 and 6 : 3. 
 
 Salome. Supposed to be " the mo- 
 ther of Zebedee's children," mentioned 
 by Matthew. Salome is also regarded 
 by some as "his mother's sister" of 
 John 19 : 25. Mary the mother of Jesus 
 is not mentioned, as she had probably 
 gone away with John, overwhelmed 
 with sorrow (Luke 3 : 35), soon after 
 she was committed to his care, John 
 19 : 2.5-37. 
 
 41. Who also ... ministered 
 unto him. To his wants from their 
 own substance, Luke 8 : 3. Besides 
 these, many other Avomen were pre- 
 sent, witnessing the scene, who had 
 come up with him to Jerusalem. 
 
 43-47. The burial of Jesus. Matt. 
 37 : 57-61 ; Luke 23 : .50-56 ; John 19 : 
 31-42. John's account is the fullest. 
 He relates that the Jews requested the 
 legs to be broken and the bodies re- 
 moved, so that they might not I'emain 
 upon the cross on" the Sabbath. The 
 request was granted, but the legs of Je- 
 sus were not broken, l)eeause he was 
 already dead ; but one of the soldiers 
 pierced his side, and thus two predic- 
 tions of Scripture were fultilled, John 
 19 : 31-37. He also relates that Nici>- 
 demus brought spices, and assisted in 
 
A.D. 30. 
 
 MARK XV. 
 
 309 
 
 Tlie burial of Jeaus. 
 
 43 "' AND now when tlie even was come, because it 
 was the preparation, tliat is, tlie day before tlie sab- 
 
 43 bath, Joseph of Ariiiiathaea, an honourable counsel- 
 lor, which also " waited for the kiii<,nloin of God, 
 came, and went in boldly unto Pilate, and craved 
 
 44 the body of .Jesus. And Pilate marvelled if he were 
 already dead: and calling unto liim the centurion, 
 lie asked him whether he liad been any while dead. 
 
 ■" :\It. 27. 57 : I.k. 
 •i^. 50 ; John 1!). 
 38. 
 
 » Lk. 2. 25, 38 ; 19. 
 11. 
 
 the burial. Murk is next to John in 
 fiilluess, and relates with iniuuteiiess 
 the begfi^iiig of the body of Jesus by 
 Joseph of Arlniath;ea. The four ac!- 
 eoiuits, tliouiili reinarkalily di.-'tiuet and 
 independent, liarinouize beautifully and 
 coiitinn one another. 
 
 42. Now when the even was 
 come. The liist eveninii', bef;inrunn' 
 with the deeline of day, about three 
 o'eloek in the afternoon. See on eh. 
 (i : ;15, 47. As the first eveuiufr had al- 
 ready eonie, we may supi)()se 11 to have 
 l)een as late as four o'eloek, or even 
 hiter. The Komans were aeeustonied to 
 let the bodies rot upon the cross and 
 be devoured by birds. But the Jews 
 were very careful to have the bodies of 
 persons publicly executed taken down 
 and buried in a common grave before 
 sunset, Deut. 21 : 23. Hence it was 
 eonunon to hasten the death of tbose 
 erueilied, John 19 : o2. " 8o great care 
 did the Jews take respectiiin' the burial 
 of men, that even the bodies of those 
 condemned to be ei'ucilied they took 
 down and buried brfore the going down 
 of the sun." — Jt^sEPiirs, JiirUh llVn-, 
 iv. 5. 2. A wonderful providence watch- 
 es over the body of Jesus. He exinres 
 no quickly ; so that not a bone is broken. 
 A new tomb stands leady for his body, 
 and distiniiuislied individuals to attend 
 to his burial. 
 
 The preparation, tlio day for 
 niaUiiiir ready for the Sabbath, wliieli 
 would begin at sunset ; and so explain- 
 ed, the day before the Sabbath, 
 the aiitt'-Siilibtitli, or forc-Sublxit/i. As 
 the Jewish Sabbath was Saturday, the 
 prt/xiratitDi was P'riday. Such is the 
 use of the term in Matt. 27 : 02 ; Luke 
 2;i : hi ; John 19 : 31, 42. From Jose- 
 phus we learn that the preparation was 
 strietly Friday afternoon from three 
 o'eloek until sunset (Aiithj. xvi. 6. 2); 
 but in popular usage it was applied to 
 Friday, and is so translated iu the Sy- 
 
 riac. " The jjreparatiou is the name by 
 whieli Friday is now generally known 
 in Asia and Greece." — Woudswoktu. 
 
 4:i. Joseph ot\froiii Ariniatha*a« 
 I'rolialily from Kaniah. ealled Kama- 
 lliaim Zophini, the birthplace of Sa- 
 muel, 1 Sam. 1 : 19. The tirst book of 
 Maccabees (11 : 34) speaks of it as trans- 
 ferred, together with l.ydda, from Sa- 
 maria to Judea, whieh may account for 
 Luke's calling it " a city of tlie Jews," 
 Luke 2o : .51. It has generally been lo- 
 cated at the modern Lydda, about twen- 
 ty-four miles north-west of Jeru.salem. 
 Its location, however, is uneertain. 
 From the narrative in 1 Sam. 9 : 4-0; 
 10 : 2, it would seem that it lay south 
 or south-west of Betlilehem. An ho- 
 norable counsellor. A noble, ho- 
 norable member of the Saidiedrim, "a 
 good and just man who liad not con- 
 sented to the death of Jesus," Luke 
 2;! : .')1. Waiting for the kingdom 
 of (iod ^ waiting with exi)eetalion for 
 the Messiah's kingdom. See on ch. 1 : 
 15. lie was a disci/ile of Jesus, but se- 
 cretly, for fear of the Jews, John 19 : 
 3S. AhUthew states also that he was 
 rich. Isa. 53 : 9. 
 
 Went in boldly unto Pilate; 
 that is, dared, had the eourage and con- 
 liileiice to go to Pilate, probably his 
 official residence, and ask the body 
 of Jesus. When Christ's own dis- 
 ciples are scattered and in dismay, 
 two secret and timid followers are em- 
 boldened to attend to hi> burial. Jo- 
 seph seems to liave known wliat had 
 occurred, that Jesus was dead, that the 
 bones of the othei's liad been broken, 
 and that they were about to be taken 
 down for burial. 
 
 44. Pilate marvelled. He bad 
 not yet heard of the death of Jesus from 
 the centurion. He had given the order 
 to break the bones to hasten death, but 
 he wondered that Jesus was dead so 
 soon, and calls for the centurion to as- 
 
310 
 
 MARK XV. 
 
 A.D. 30. 
 
 45 And when he knew it of the centurion, he gave the 
 
 46 body to Joseph. " And he bought fine linen, and took 
 him down, and wrapped him in the linen, and laid 
 him in a sepulchre which was hewn out of a rock, and 
 
 ' Mt. 27. 59, 60 ; 
 Lk. 23. 53 ; John 
 19. 40; Is. 22. 16; 
 53.9. 
 
 certain the facts of the case. He wanted 
 to act cautiously. The question, whe- 
 ther he had been any while dead, or 
 lo7ig dead, with the implied answer, in- 
 dicates that Jesus had then been some 
 time dead. 
 
 45. Having learned that Jesus was 
 really dead, Pilate gave the body, 
 freely, as a present, without demand- 
 intr money for it. Bodies under such 
 circumstances were frequently sold, 
 and as Joseph was rich, Pilate might 
 have been expected to have extorted a 
 price for it. The standing of Joseph 
 as a member of the Sanhedrim, doubt- 
 less, had its weight ; and Pilate's trou- 
 bled conscience would naturally excite 
 the desire to give Jesus a decent burial. 
 We cannot but admire the providence 
 which so ordered the circumstances of 
 our Savior's crucifixion and burial that 
 there could be no doubt about his death, 
 and no deception in regard to his re- 
 surrection. 
 
 46. Bought fine linen. A winding- 
 sheet, in which the body was wrapped. 
 
 BODY PREPARED FOR BURIAL. 
 
 Tlue mummy-cloths of the Egyptians 
 were universally linen. The buying here 
 indicates that the Sabbath had not yet 
 begun. John relates (19 : 39) that Ni- 
 codemus now joined Joseph, bringing 
 a mixture of myrrh and aloes, about a 
 hundred pounds weight. The sheet 
 was wrapped about in such a way as to 
 inclose the spices next to the body. 
 This was hurriedly done, and prepara- 
 tory to the more formal embalming by 
 the women, after the Sabbath, for which 
 there was not now time. 
 
 A sepulchre. Matthew and John 
 state that it was a new tomb. It was 
 fitting that Jesus should be laid in a 
 tomb where no one had before been 
 buried. It would also prevent the as- 
 sertion, after his resurrection, that 
 
 some one else had been raised. Mat- 
 thew alone relates that it was Joseph's. 
 John says it was in a garden, and in 
 the place where he was crucified. The 
 nearness of the place and of the Sab- 
 bath may have led Joseph to bury lam 
 in his own new tomb (John 19 : 43) ; 
 but once laid there, we need not sup- 
 pose that Joseph would have removed 
 it, but rather, in his devotion, would 
 have kept it there, had Jesus not risen. 
 Thus was fulfilled Isa. 53 : 9, which 
 may be translated, "And his grave was 
 appointed with the wicked, but he was 
 with the rich in his death." 
 
 Hewn out in the rock. The tombs 
 of the Jews were generally cut out of 
 the solid rock ; sometimes below the 
 level of the ground, but oftener above 
 the ground, and on the sides of hills 
 and mountains. They were generally 
 large and commodious, with one or 
 more apartments with cells for deposit- 
 ing the dead. 
 
 The tomb of Joseph was doubtless a 
 family vault. Rolled a stone unto 
 the door. This seems to imply that 
 the tomb was excavated hori- 
 zontally or nearly so. The stone 
 was so heavy that the women, on 
 going to the sepulchre, were per- 
 plexed to know how to obtain 
 its removal. Dr. Hackett saw a 
 
 > ■ ^ 
 
 ll|— . .iiiiiH 
 
 lU 
 
 [Hrair 
 
 a;'-,-|]||ifl 
 
 Mmii rli 1.1' |||l[|I|mrrS^J 
 
 > " =:^ ^l 
 
 U. 
 
 .1 
 
 tomb at Nazareth, cut in the rock, and 
 a large stone rolled against its mouth. 
 But most of the tombs be examined 
 
A.D.30. 
 
 MARK XV. 
 
 311 
 
 47 rolled a stone unto the door of the sepulchre. And 
 Mary Magdalene and Mary the mother of Joses be- 
 held where he was laid. 
 
 near Jerusalem must have had doors, 
 as is evident from the j^roovcs and per- 
 forations for the hin<;es that still re- 
 main. " It is possible," he adds, " that 
 the tomb used in the case of the Savior, 
 w'hicli is said to have been new, was not 
 entirely finished, and the placing of the 
 stone at the entrance may have been a 
 temporary expedient." — Scripture Illus- 
 trations, p. 108. 
 
 47. Murk closes the account of 
 Clirist's l)urial, by stating that the two 
 Marys mentioned in ver. 40, beheld 
 where he Avas laid. They staid to 
 murk the spot of his burial, so that they 
 might visit it, and anoint the body after 
 the Sabbath. Matthew says they were 
 " sitting over against the sepulchre," 
 as if to watch it. Luke adds that " they 
 returned, and prepured si)ices and oint- 
 ment," wliich they took to the sepul- 
 chre after resting on the Sabbath. 
 
 Matthew (27 : 63-66) records the scal- 
 ing and guarding the sepulchre. The 
 chief priests and Pharisees beseech Pi- 
 late to make the sepulchre secure. He 
 grants their request, seals the stone, 
 and stations a wateh. 
 
 The day of Christ's crucifixion. 
 As there is an occasional attempt to 
 prove that Jesus was not crucified on 
 Friday, a note on the sul)ject will not 
 at this point be out of place. Dr. Gus- 
 tav Seyll'aith, a learned Egyptologist, 
 from astronomical calculations, fixes 
 the death of Christ on Thursday, tlie 
 14th of xNisun, March lOth, A.E). 3:J ; 
 and also supposes that Jesus lay in the 
 grave full three days and three nights 
 till Sunday moniing. 
 
 More recently a writer in the Tiihlio- 
 theca Sacra (July, LSTO, pp. 401-4;2<.t) has 
 eiuleavored to prove tliat Jesus was 
 crucified on Thursday, not Friday. His 
 reasons for adopting a view ditTercnt 
 from that generally held are the follow- 
 ing : " 1. if he was crucified on Friday, 
 his body could not have lain tfirec dm/s 
 and three ninhtx in the grave, and in all 
 probubility he must have risen on the 
 ««'0)<rf and not the third day according 
 to the Scripturefi. 2. If he was cruci- 
 fied on Friday, there is a plain discre- 
 pancy between John and the other 
 evangelists. 3. His crucifixion on 
 
 Thursday removes both of these diffi- 
 culties." 
 
 Following Townsend and Cudworth, 
 but modifying their view, he supposes 
 that Jesus observed the Passover a day 
 before the Jews, j'et both kept it on 
 what might be regarded the proper day. 
 Ills explanation may be thus briefly 
 stated : 
 
 According to the Talmudists the 
 commencement of the month was de- 
 cided by the first ajipearanee of the 
 new moon ; and in tlie later times of 
 Jewish history, the Sanhedrim sat on 
 the thirtieth of the month to receive 
 the witnesses of the moon's appear- 
 ance. When it was reported by com- 
 petent witnesses, the beginning of the 
 new month was oflieially announced, 
 It is coiisecrntcd. If the announcement 
 was made on the thirtieth before dark, 
 the old month was considered as ended 
 with the twent3'-iiiiith day; l)Ut if it 
 was not made before dark, then the 
 old mouth ended with the thirtieth, 
 and the ensuing day was regarded as 
 the first of the new month. Yet in the 
 latter case, if respectable witnesses came 
 from far, and testified that they had 
 seen the new moon on the thirtieth, 
 the Sanhedrim was bound to alter their 
 reckoning, and commence the month a 
 day sooner. But they reluctantly re- 
 ceived the testimony of such witnesses, 
 and at length they made it a rule to 
 continue their mistake throughout the 
 month, and all were bound to order 
 their feasts according to it. This Dr. 
 Cudworth supposes actually took place 
 at this Passover, Christ keeping it at 
 the true time, and the Jews a day later, 
 according to the erroneous j)roelama- 
 tion of the Sanhedrim. Those adopt- 
 ing this theory have generally supposed 
 that Jesus celebrated the Passover on 
 the evening at the close of Thursday, 
 and the Jews on the evening at the 
 close of Friday. But the writer in the 
 Bihliothcca Sacra supposes each a day 
 earlier, namely, Wednesday evening 
 and Thursday evening, and hence that 
 Jesus was crucified on Thursday. 
 
 On this I remark : 
 
 1. The theory of two paschal suppers 
 is as consistent with the view which 
 
312 
 
 MARK XV. 
 
 A.D. 30. 
 
 holds Friday to have been the day of 
 crucifixion, as witli that wliicli holds 
 Thursday to have been the day. 
 
 2. There is some uncertainty regard- 
 ing the Jewish computation of montlis 
 and tlie period of tlie Passover. The 
 rabbinical mode of determining the 
 commencement of the montli relates 
 to a period somewliat later tlian the 
 time of Chi'ist, though it may have been 
 practiced in his time. A tlieory should 
 not be built too confidently upon it. 
 And the above tlieorj', that the Jews 
 had by mistake placed the Passover 
 one day too late, is but a conjecture, un- 
 supported by historical testimony. 
 
 3. Tlie first three evangelists are 
 most explicit in fixing the Savior's last 
 paschal supper at the regular time, 
 which was at the beginning of the 15th 
 of Nisan, tlie evening after the sunset 
 of Thursday, with which Friday, ac- 
 cording to Jewish reckoning, began. 
 Matt. 27 : 17; Mark 14:13; 15:" 42; 
 Luke 22 : 7. According to VVieseler, 
 the 15th of Nisan, A.D. '30, was Friday, 
 April 7tl). There is nothing in John 
 demanding two observances of the 
 paschal supper, or an observance be- 
 fore the regular time. Even John 18 : 
 39 implies that the Passover had already 
 commenced. The difficulties would be 
 increased by supposing the crucifixion 
 to have been on Thursday, for John 
 himself must be first harmonized with 
 that view (John 19 : 31), and then the 
 three other evangelists must be har- 
 monized with him. Thus the supposed 
 teaching and implications of John 
 must be made the standard to which 
 the apparently clear and positive de- 
 clarations of the three others must 
 bend. See author's Harmony, note on 
 § 159. But the testimony of Polycarp 
 and of the Eastern Christians of the 
 early churches favors the view that 
 John himself in his Gospel places the 
 last Supper on the evening following 
 the fourteenth of Nisan, at the same 
 time with the Jews. 
 
 4. The Jewish mode of reckoning a 
 portion of a day as the whole has been 
 long understood and acknowledged. 
 See 1 Sam. 30 : 1, 12 ; Esther 4 : 16 and 
 5:1; Hos. 6 : 2. Josephus frequently 
 reckons the extreme portions of two 
 years as two years. The objection that 
 Jesus would not have been " three 
 days " in the grave, shows a want of 
 familiarity with Hebrew usage. 
 
 That this principle of Jewish reckon- 
 
 ing should be applied to the expression 
 in Matt. 12 : 40, three days and three 
 nights in the heart of the earth, is evi- 
 dent : 
 
 (a) From our Lord's language else- 
 where. Thus in the first explicit pre- 
 diction of his death and resurrection : 
 be raised again, the third daij (Matt. 16 : 
 21), and after three days rise again {Marli. 
 
 8 : 31) ; and be raised the third day (Luke 
 
 9 : 22). Again, in his second announce- 
 ment : tfie third day he shall rise again 
 (Matt. 17 : 22) ; he shall rise the third day 
 (Mark 9 : 31). Again, a third time he 
 declares : the third day he shall rise again 
 (Matt. 20 : 19) ; the third day he shall rise 
 again (Mark 10 : 34) : the third day he 
 shall rise again. (Luke 18 : 33). Thus on 
 these three occasions Jesus foretold 
 that he should rise on the third day, 
 which harmonizes with the view that 
 he was crucified and buried on Friday. 
 If it had been on Thursday, then Sun- 
 day would have been, according to 
 Jewish reckoning, the fourth day. The 
 above quotations are taken from what 
 Jesus had said jirivatelv to his disciples. 
 But Matt. 12 : 40 and John 2 : 19 were 
 spoken more publicl3\ Judas also may 
 have told the chief priests what Jesus 
 had said. 
 
 Hence (6) we also argue the Jewish 
 principle of reckoning in this instance 
 (Matt. 12 : 40), from their own applica- 
 tion of it to our Lord's language. 
 They tell Pilate that Jesus had said, 
 " After three days I u'ill rise again ; " and 
 there can be no doubt about whut they 
 understood by tlie language, for they 
 w'ish tfie sepulchre made sure until the 
 third day, Matt. 27 : 63, 64. 
 
 " The heart of the earth " in this 
 passage (Matt. 12 : 40) may mean 
 (Meyer, Alford and others) Hades, the 
 place of departed spirits, in which case 
 death had dominion over Jesus por- 
 tions of three days, or imtil the third 
 day, if we reckon from Friday after- 
 noon about three o'clock (the time of 
 his death) till Sunday morning. Or it 
 may mean (Alexander and others) sim- 
 pl3' the grave, in which case we come 
 to the same result. For it was when 
 ereu was come (Matt. 27 : 57 ; Mark 15 : 
 42) the first evening (so the word is 
 used in Matt. 14 : 15), which began 
 about three o'clock, that Joseph went 
 to Pilate and begged the body of Jesus. 
 We need not suppose it later than four 
 o'clock. About an hour longer would 
 afford ample time for the burial and 
 
A.D. 30. 
 
 MARK XV. 
 
 313 
 
 the iircliiniiiary fireiiinslaiices. Tliis 
 af::rt'C's well with Luke {2'4 : 54), who 
 concliuU-s his account of the Imrial liy 
 saying, the Sabbath dirw on, etc. This 
 aj^rces also with llie fact that tlie wo- 
 men remained awhile after the burial, 
 and returned and rested the Sabbath 
 which l)ea:an at sunset, Friday, iMatt. 
 27 :(J1 ; Luke 2'S : 55, 56. Thus, reckon- 
 iii|; from Friday afternoon, the time of 
 burial, the body of Jesus laid in the 
 grave portions of three days, or until 
 the third day. 
 
 5. Tlie notes of time in the four evan- 
 gelists point to Friday as the day of 
 crucifixion. Mark (15 : 42) says it vjas 
 the jnrparation, that ix, the (Jay biforethe 
 Sabbath. The Jewish Sabbath being 
 Saturday, the day before was therefore 
 Friday. To suppose it not the regular 
 Subhath, but meirly a ceremonial one, 
 is forced and unnatural. So also Luke 
 (23: 54) says, in concluding his account 
 of the burial, that daij wan the itrepara- 
 tioii, and /he Sabbath drew on. Matt. 
 27 : (12 conlirms it by calling the day of 
 cnu'ilixiou Ihedaij of piTpandion, which 
 appears to have been the usual title foi' 
 Friday. John (19 : 31, 42) also desig- 
 nates the day the preparation, of what is 
 evident from his mentioning the S(d)batlt 
 day immediately after. Because lie pre- 
 viously refers to it as the pre^jarat ion. of 
 the Tii.'isover (John 19 : 14) should not 
 lead us to upset Jiis own clear language 
 elsewhere, and the very plain language of 
 the other evangelists. There is no clear 
 ])roof that tliere was a special pri'pai-a- 
 tiiin d;iy for the Passover. It is per- 
 fectly natural and reasonable to regard 
 the preparation of the Pa-snorer as the 
 Friday before the Sabbath of the Pass- 
 over ; especially as the term prepara- 
 tion was applied to the day before the 
 Sabbath, .Mark 15:42. 
 
 (). The entire tradition of the Chris- 
 tian church has assigned Friday as the 
 day of erueilixion. Even the (ireck 
 writers and others who have held that 
 Christ died upnn the fourteenth instead 
 of the lifteenth of Nisau, have regarded 
 Friday as the day of his death. 
 
 In conclusion, the theory which 
 makes Thursday the day of crucifixion 
 is entirely without an historical basis, 
 and is in direct o])position to the posi- 
 tive statements of the first three evan- 
 gelists, that Jesus ate the regular Pass- 
 over with his disciples, and also to the 
 plain teaching of all, that he died on 
 the day preceding the Jewish Sabbath, 
 
 27 
 
 Matt. 27 : 63 ; Mark 15 : 42 ; IG : 1 ; Luke 
 23: 5G; John 19 : 31, 43. 
 
 Remarks. 
 
 1. Tlie delivering of Jesus to Pilate 
 by the Jewish rulers was an evidence 
 that the Messiah had already come. 
 The scepter had departed from Judah, 
 and the law giver from between his feet, 
 ver. 1 ; Gen. 49 : 10. 
 
 2. Like Jesus we should have the 
 courage to witness a good profession, 
 ver. 2; eh. H : 34 ; 1 Tim. 6:13. 
 
 3. IIow should the meekness of Jesus 
 before Pilate and his accusers engage 
 our admiration ! Silence is often the 
 best answer to the clamors and false 
 accusations of our enemies, vers. 3-5 ; 
 Ps. 39 : 1 ; Isa. .53 : 7 ; Heb. 12 : 3 ; 1 Pet. 
 3 : 21-23 ; 2 Pet. 3 : 3. 
 
 4. The case of Pilate illustrates how 
 unsafe and unbecoming is men^ expe- 
 diency in matters of morals and reli- 
 gion, vers. 6-15. 
 
 5. The best of men must expect at 
 times to be objects of envy, ver. 10 ; 
 Matt. 10 : 24, 25 ; Gen. 4 : 4, 5 ; 37 : 11 ; 
 Ps. 10(J : 16 ; Acts 13 : 4.5. 
 
 6. IIow often is Barabbas preferred to 
 Jesus ; self, the world, and the devil to 
 the Savior ! vers. 9, 11 ; Acts 3 : 14 ; 
 7 : 51.. 52. 
 
 7. The ministers of a corrupt church 
 are generally more corrupt than the 
 jieople, and "the leaders in their wicked- 
 ness, ver. 11 ; Jer. 23:15; Mic. 3 : 5. 
 
 8. IIow many ask the world what 
 they shall do with Jesus, instead of lis- 
 tening to (iod's messages, and follow- 
 ing tiie dictates of their consciences ! 
 They ask, and vacillate to their own de- 
 struction, vers. 12-14. 
 
 9. IIow fickle are thej' who make the 
 popular current instead of truth their 
 pi'inciple of action, crying out at one 
 time, Ilosanna to the Son of David ! 
 and at another. Crucify him ! Vers. 13, 
 14; ch. U :9; Acts 14:11, 19. 
 
 10. The release of Barabbas illus- 
 trates the plan of salvation. The guilty 
 are set free ; the innocent suffers, ver. 
 15 ; Rom. 3 : 26 ; 5 : 6-«. 
 
 11. Jesus endured cruel scourging 
 that we might be healed, ver. 15;"Ps. 
 129 : 3 ; Isa. 50 : 6 ; 53 : 5. 
 
 13. Jesus was mocked and treated 
 with the greatest indignity, in order 
 that we might be raised with him to 
 the highest glory, vers. 16-20 ; Phil. 3 : 
 
314 
 
 MARK XV. 
 
 A.D. 30. 
 
 9, 10 ; Heb. 2 : 10; 13 : 2; Rev. 5 : 8- 
 14. 
 
 13. We must follow Christ, bearing 
 his cross, if we would reign witli him 
 and share his glory, ver. 21 ; ch. 8 : 34- 
 38 ; Pliil. 3 : 10, 11 ; Heb. 13 : 13, 14. 
 
 14. We should willingly and patiently 
 endure all that our Heavenly Fattier 
 may put upon us, ver. 23 ; Acts 21 : 13 ; 
 Heb. 12 : 3-.5. 
 
 15. Jesus suffered the death of a slave, 
 in order that he might give us true 
 freedom, ver. 24; John 8 : 36; Gal. 
 5 : 1. 
 
 16. Jesus was stripped of his gar- 
 ments, pointing to the spiritual naked- 
 ness of the race, and to the wliite gar- 
 ments he has purchased to cover us, 
 ver. 34 ; Gen. 3 : 7, 10 ; Phil. 3:9; Rev. 
 3: 18. 
 
 17. In Jesus on the cross, suspended 
 between lieaven and the eartli, we be- 
 hold a mediator between God and man, 
 vers. ;34, 35 ; 1 Tim. 2 : 5. 
 
 18. Jesus was reckoned with trans- 
 gressors, so that we might be reckoned 
 innocent for liis sake, vers. 27, 28 ; Isa. 
 53 : 13 ; Luke 32 : 37. 
 
 19. Jesus saved not himself, so that 
 he miglit save others, vers. 39-33 ; Rom. 
 5 : 6 ; 1 Cor. 15 : 3 ; 2 Cor. 5 : 15 ; 1 
 Thess. 5 : 10. 
 
 20. Adversity is not a proof of God's 
 displeasure, nor is a want of success 
 always an indication of final failure, 
 vers. 31, 32 ; Job 42 : 10 ; Ps. 3:2-4; 
 42 : 10, 11. 
 
 21. All classes, Jews, Gentiles, priests, 
 rulers, people, soldiers and servants, 
 were turned ai^ainst Jesus, in order that 
 he migiit beabavior to all, vers. 29, 31 ; 
 Luke 23 : 36 ; Gal. 3 : 28 ; 1 John 3 : 
 1,3. 
 
 22. The darkness around the suffering 
 and dying Jesus should remind us of the 
 spiritual darkness of our world, and of 
 Christ its true light, ver. 33; John 
 8: 12. 
 
 23. In the darkest hour the Christian 
 should imitate liis Savior, and not lose 
 confidence in God as liis God, ver. 34, 
 "Jfj/God;" Job 13 : 15; Ps. 43 : 5; 
 Hab. 3 : 17, 18 ; Rom. 5 : 3-5 ; 3 Tim. 
 1 :13. 
 
 34. We may for a time be forsaken by 
 God, and yet be loved by him, ver. 34 ; 
 Ps. 43 : 11 ; Isa. .50 : 10. 
 
 25. If the agony of the Savior when 
 forsaken of God for sinners was so 
 
 great, what shall be the miserj' of those 
 who at last shall be forsaken forever to 
 wrath and endless despair? Ver. 34 ; 
 Jude 13. 
 
 26. As the soldiers around the cross 
 failed to enter into tlie feelings and 
 agonies of Jesus, so impenitent sin- 
 ners of our day fail to be impressed with 
 his sufferings and death, vers. 35, 36; 1 
 Cor. 3 : 14. 
 
 37. Jesus received drink from his ene- 
 mies, suggestive of a complete atone- 
 ment for sinners, and of peace and good- 
 will to men, ver. 36 ; Dan. 9 : 34 ; Rom. 
 5:1; Eph. 3 : 14. 
 
 38. Christ in his death paid the ran- 
 som for sinners, made a full atonement 
 for sin, and was made a curse for us, 
 ver. 37 ; Gal. 3 : 13 ; Heb. 9 : 6-15 ; 1 
 Pet. 3 : 18. 
 
 29. Inasmuch as the way into the 
 holiest of all has been opened through 
 the rent vail of the Redeemer's flesh, 
 let us draw near to God boldly, and in 
 strong faith, ver. 38 ; Heb. 4 : 16 ; 9 : 
 13 ; 10 : 19-33. 
 
 30. In the death of Jesus we see evi- 
 dences of his divinity. The centurion 
 saw it. How much more should we, 
 with our greater evidences ! Ver. 39 ; 
 Heb. 1 : 1-4. 
 
 31. How great the devotion of wo- 
 men, both at the cross and at the sepul- 
 chre; in his sufferings and death as 
 well as in his life ! Vers. 40, 41, 47 ; ch. 
 16 :1. 
 
 32. God will at all times havea people 
 in the world, vers. 43-46 ; Rom. 9 : 37 ; 
 11 : 5. 
 
 33. Jesus often has disciples who are 
 but little known, ver. 43 ; 1 Kings 
 19:18. 
 
 34. Let us be suitably affected with 
 the lifeless body of Jesus on the cross, 
 and accept of tiie glorious fruits of his 
 death, ver. 43; 2 Tim. 1 : 10; 1 Pet. 
 3: 34. 
 
 35. God, who so wonderfully guard- 
 ed the body of Jesus, will in like man- 
 ner guard the dust of all them that 
 sleep in Jesus, vers. 43-46 ; 1 Thess. 
 4 :14. 
 
 36. In Joseph of Arimathaea we be- 
 hold a man of wealth devoting his pro- 
 perty to the Lord, vers. 43-46; 1 Kings 
 18 : 13 ; 1 Tim. 6 : 17-19. 
 
 37. The Christian should not fear the 
 grave, since Jesus has been there before 
 him, ver. 46 ; 1 Cor. 15 : 56, 57. 
 
A.D. 30. 
 
 MARK XVI. 
 
 315 
 
 The women at tlie sepulchre. 
 
 XVI. AND PAvhcn the sabbath was past, Mary Mag- pMI. 28. l; Lk.24. 
 dalene, and Mary the mother of James, and Salome, ^ ; "''*'"' ^- ^• 
 
 ' had bought sweet spices, that they might come ' Lk. 23. 56. 
 
 CHAPTER XVI. 
 
 Mark closes his Gospel with a brief 
 account of the resurrection and ascen- 
 sion of Jesus. The women come to 
 tlic sepulchre. Tliey find the stone 
 rolled away, and see an aiif^el who sends 
 a messas^e to tlie disciples. Jesus ap- 
 pears first to Mary Maicdalene ; after- 
 ward to two disciples on their way to 
 Emmaus ; tlien to the eleven apostles ; 
 the last commission is given. At leuuth 
 he is taken up to heaven ; and his dis- 
 ciples go forth obedient to his com- 
 mand, and preach the gospel. 
 
 In comparing this chapter with the 
 accounts of the resurrection as given 
 by the other evangelists, the fact is at 
 once apparent that they were independ- 
 ent narrators. On account of the great 
 brevity of these narratives, especially 
 tliose of Matthew and Mark, great dilli- 
 culty has been experienced in bringing 
 them into complete harmony. But a 
 careful study of these records will con- 
 vince any reasonable mind that the dis- 
 crepancies are only apparent. They can 
 all be so explained as to show at once 
 that, if we were in possession of all tlie 
 details, the ditticulties would not exist. 
 But God lias wisely ordered ditticulties 
 here as well as in other things, in order 
 to give his people the more opportunity 
 to exercise their faitli in his word, anil 
 the wicked their unbelief. See author's 
 Lakmony, introductory note to Part 
 VIII. ; and on ^§ 201, 202. 
 
 From a comparison of these four ac- 
 counts, and of Paul (1 Cor. 1.5), we ga- 
 ther the following ten appearances after 
 his resurrection : 1. To Mary Magda- 
 lene, Mark IG : (1 ; John 20 : 11-18. 2. 
 To the women, Matt. 28 : 9, 10. 3. To 
 Peter, Luke 34 : 34 ; 1 Cor. 15 : 5. 4. To 
 the two disciples, ^hu•k 10 : 12; Luke 
 24 : 13-31. 5. To the apostles, except 
 Tiiomas, Mark 10 : 14 ; Luke 24 : 30-4§ ; 
 John 20 : 19-2;3. 0. To the apostles, 
 Thomas being present, John 20 : 26-29. 
 
 7. To some of his disciples on the shore 
 of the lake of Tiberias, John 21 : 4-22. 
 
 8. To the apostles and others, compris- 
 ing above five hundred brethren, on a 
 uiuuutaiu iu Galilee, Matt. 26 : It>-20 ; 
 
 Mark 18 : 1.5-18 ; 1 Cor. 15 : 6. 9. To 
 James, 1 Cor. 15 : 7. 10. To the eleven 
 at Jerusalem, and on the Mount of 
 Olives, near Betliany, just before his 
 ascension, Luke 24 : 50, 51 ; Acts 1 : 
 4-9. 
 
 Jesus doubtless appeared at other 
 times, since he showed himself to his 
 apostles during forty days, speaking the 
 things concerning the kingdom of God, 
 Acts 1:3; compare John 20 : 30, 31. 
 
 1-8. The women coming to the 
 sepulchre ake apprised ay an angel 
 
 OF THE KESURRECTION OF JESCS. The 
 
 spices, the open sepulchre, the angel 
 and his message. The awe and wonder 
 of the women, and their departure. 
 Matt. 28 : 1-8; Luke 24 : 1-8; John 
 20 : 1, 3. 
 
 Mark is the most particular of the 
 evangelists in naming the women who 
 came to the sepulchre, and alone re- 
 lates their anxiety in regaid to rolling 
 away the stone. vVith Luke he is fuller 
 than Matthew in the account (John 
 omitting it) of the angel in the sepul- 
 chre. Alatlhcw (28 : 2-4), however, 
 alone relates the resurrection, attended 
 w ith a great earthquake, an angel de- 
 scending and rolling back the stone, 
 and the terror of the watch. 
 
 1. When the Sabbath was past. 
 The Jewish 8abbatli, ending Saturday 
 at sunset. Mary Magdalene, etc. 
 The three jireviously mentioned who 
 witnessed the crucifixion, ch. 15 : 40. 
 The two Marys also witnessed his bu- 
 rial, ch. 15 : 47. Had bought. Ka- 
 tlier, boxKjht, that is, after sunset on 
 Saturday. It is possible that they 
 bought spices on Friday before sunset, 
 and prepared them after sunset on Sa- 
 turday, Luke 23 : 50. But Mark here 
 makes the more exact statement, and 
 Luke, being somewhat indefinite, docs 
 not contradict it. The latter says no- 
 thing about purchasing : neither does 
 he say when the women prepared their 
 spices, but tlirows in the fact that they 
 observed the Sabbath. Or, if the above 
 explanation fails to satisfy, we may 
 suppose that some of tlie women pro- 
 vided spices late Friday afternoon ; and 
 others, after cousultatiuu, not being 
 
316 
 
 MARK XVI. 
 
 A.D. 30. 
 
 2 and anoint him. * And very early in the morning 
 the first day of the week, they came unto tlie sepul- 
 
 'Mt. 28. 2; Lk. 
 24.1-3; John 20. 
 1,2. 
 
 satisfied, bought other spices on Satur- 
 day niglit. Tlie two Mark's very liliely 
 remained too long at the sepulclire to 
 make purchases on Friday, ch. 15 : 47. 
 Sweet spices. Simply, ttpkeit. Odor- 
 ous perfumes and preventives of pu- 
 trefaction, such ar, myrrh, aloes, etc. 
 According to the Talmud there was a 
 particular market for spices at Jerusa- 
 lem. Anoint him. It was common 
 to anoint and embalm dead bodies. 
 Nicodemus had ouly hastily wrapped 
 the body in the spices with the linen 
 clothes. Embalming was i-ather the 
 work of physicians. Gen. .50 : 2. The 
 women probably intended to do an act 
 somewhat similar to that which Mary 
 the sister of Lazarus did while he was 
 yet alive, ch. U : 8. Luke (23 : .50) 
 speaks of "spices and ointments," 
 which they may have mixed together. 
 
 2. Very early in the mornins;. 
 The words were used to indicate the 
 morning twilight, the period between 
 daybreak and sunrisiug. With this 
 agree the other evangelists. Matthew 
 says, "As it began to dawn." Luke : 
 "Very early." John: "When it was 
 yet dark ;" the light was struggling 
 •with darkness. They came. The 
 women mentioned in the preceding 
 verse. There is nothing here to limit 
 the number to these three. The evan- 
 gelists do not show a scrupulous e.v- 
 actness in giving just the number of 
 persons who witnessed an event. Luke 
 (23:55; 24 : 1, 10) relates that "the 
 women of Galilee" prepared spic(^s 
 and visited the sepulchre ; and that 
 they were " .Vlary Magdalene, and Jo- 
 anna, and Mary the mother of James, 
 and otlier women with them." At 
 ' the rising: of the sun. The mn hav- 
 iuf/ risen, or lohen the sun was risen. 
 Bishop Pearse guesses that Mark wrote 
 "the sun having not risen." But this 
 is not necessary. Mark must of course 
 be consistent with himself, and he had 
 just said " very early in the morning," 
 and hence consistent with the other 
 evangelists. Several explanations have 
 been given, but the best is that which 
 supposes Mark to have used the expres- 
 sion "rising of the sun" in a ])opular 
 or general sense, to express his gradual 
 approach, from the breaking of twilight 
 to the ushering in of the full light of 
 
 day, by his actual rising. Compare 
 Judges 9 : 33. Several instances, pa- 
 rallel to this in Mark, are found in the 
 Septuagint version of the Old Testa- 
 ment, where rising of the sun indicates 
 rising of the day, or early dawn, 2 Kings 
 3 : 22 ; 2 Sam. 23 : 4. So also in Ps. 
 104 : 22, where the dawn Is meant, at 
 which time lions retire to their dens, 
 not waiting for the appearance of the 
 sun. Thus sunrise, from its begin- 
 ning to its ending, embraced a con- 
 siderable interval, just as the evening 
 did from its beginning and ending. 
 
 It should, howeve.r, be added that 
 the visit of the women to the sepulchre, 
 which is so briefly described by the 
 evangelists, miiy have occupied two or 
 three hours from their first leaving 
 their homes until they left the sepul- 
 chre. Mary Magdalene may have gone 
 somewhat in advance of the rest. This 
 is rendered quite possible from the fact 
 that John mentions her, and her alone, 
 and the other evangelists mention her 
 first, as if peculiarly prominent in their 
 visit to the sepulchre. So also there 
 may have been different arrivals of the 
 women. As one company came to the 
 sepulchre the rising sun may have shed 
 its first beams upon them. Or, if we 
 suppose them all to have gone together, 
 one evangelist may have in mind the 
 time of starting, another of their go- 
 ing, and another of their arrival or of 
 their stay at the sepulchre. There 
 need, thei-efore, be no difficulty in har- 
 monizing the evangelists in regard to 
 the time of the visit. 
 
 The lirst day of the week. 
 Sunday, the Lord's Day, Rev. 1 : 10. 
 This day, on which Jesus rose from the 
 dead, was ever afterward observed by 
 the discii)les as the day of Christian 
 rest. And how appropriately ! If the 
 day when God rested from the work of 
 creation was hallowed and observed, 
 how much more the one when Christ 
 rested from the greater work of re- 
 demption ! Some have argued that the 
 Lord's Day is but the restoration of the- 
 original Sabbath of creation, a change 
 having been made at the reenactment 
 of the Sabbath among the Jews (Deut. 
 5 : 15). This is a curious and interest- 
 ing question. Certain it is that, as the 
 original Sabbath was the first day of 
 
A.D. 30. 
 
 MARK XVI. 
 
 317 
 
 3 chre at the rising of tlic sun. And they said among 
 themselves, Wlio sliall roll us away the stone from 
 
 4 the door of the sepulchre ? And when they looked, 
 they saw that the stone was rolled away : for it was 
 very great. 
 
 completed creation, so the Lord's Day 
 was the lirst day of completed redemp- 
 tion. But, at^ide from conjectures, 
 tliere was, in tlic nature of tilings, a 
 reason for a cliange in tlie day. It was 
 litting tliat that day of unparalleled 
 darkness, when Jesus lay in tlie grave, 
 sliould be the last of Jewish tjal)l)aths, 
 and that tlie birthday of iinniortality 
 and of Christ's linislied work should 
 ever after be tlie day of the Christian's 
 rest. How eould those early disciples 
 recall the former but with sorrow, and 
 how could they remember the latter 
 but with joy? It is enough to know 
 that they ever after observed the lirst 
 day of the week, and that it comes 
 down to us with the sanction of apos- 
 tolic autiiority and example, ver. 9; 
 Acts 20 : 7 ; 1 Cor. KJ : 2 ; Kev. 1 : 10. 
 Not only did Jesus meet his assembled 
 disciples on the lirst day of the week 
 (John 20 : 19, 2(1) ; but he also liallow- 
 ed it by sending tlie Holy Spirit on the 
 day of Penteeost, which that year oc- 
 curred on the first day of the week. 
 Lev. 23: 1.5, 10; Aets 2 : 1. 
 
 The observance of the Lord's Day is 
 confirmed by carlj- Christian testimony. 
 Ignatius, who was educated under the 
 apostle John, and who was pastor of 
 the church at Antioch for forty years, 
 from about A. D. 70, testifies to the ob- 
 servance of the Lord's Day. See on 
 Matt. 28 : 1. Barnabas, probably not 
 the companion of Paul, but one bear- 
 iuK the same name, soon after the close 
 of the first century, in his epistle s;iys, 
 " We keep the ciiihth day with joyfiil- 
 ne.ss, the day on which .lesus rosi' from 
 the dead." The first day of the week 
 was often called the eiiihlh day, and 
 lliat it is so lure iscvitlent from the al- 
 lusion to the resurrection. Hi- also .siys 
 that the Lord aliulislied Jewish .'iaeri- 
 fiees, new moons and Sal>baths, and 
 represents Christ as saying, " Your 
 Sabbaths are not acceptable to me." 
 Pliny, in his letter to Trajan (about 
 A. I). 112), si)eaks of Christians 
 nieetiiig on " a slaUd day," at " a 
 promiscuous and harmless meal," 
 i.loubtless referring to the custom of 
 
 celebrating the Lord's Supper on 
 the Lord's Dav. Justin Martyr (about 
 A. D. 140) s'ays that "on the day 
 called Sunday," Christians meet for 
 reading the Scripture, prayer, celebra- 
 tion of the Lord's Supper and alm.s. 
 Much testimony miftht be fjiven, show- 
 ing that while the Jewish Sabbath 
 was observed more or less by early 
 Jewish clinrches and Jewish converts, 
 the Lord's Day was observed by all. 
 Says Professor Stuart, "The zealots 
 for the law wished the Jewish Sab- 
 bath to be observed as well as the 
 Lord's Day; for about the latter there 
 never appears to have been any Cjues- 
 tion among any class of Christians, 
 so far as I have been able to discover. 
 The early Christians, one and all of 
 them, held the first day of the week 
 to be sacred." 
 
 The Lord's Day is an evidence of the 
 resurrection of Christ. Its history and 
 its observance can be satisfactorily 
 explained only upou the fact that Jesus 
 rose from the dead. 
 
 3. Amoiis: themselves. To one 
 another. M ho shall roll us away, 
 etc. Mark alone records the question. 
 They seem now to have thought of the 
 difliculty for the liist time ; and not to 
 have known that the stone was sealed, 
 and that the sepulchre was guarded. 
 lioUiuy uwaij the stone, both in tiiis and 
 the next verse, is true to life. The 
 stone, which had been rolled into tlie 
 opening of the nearly horizontal tomb, 
 must be rolled from this recess ; lite- 
 rally, out of the door of the sepulchre. 
 See on eh. 15 : 4(5. 
 
 4. And when they looked. Ra- 
 ther, And lookhiff vp. The expression 
 appears to indicate that their eyes were 
 somewhat downcast while absorbed in 
 the subject of conversation, and also 
 that the sepulchre was somewhat above 
 them. See quotation from Dr. New- 
 man, ch. 15 : 22. They saw, etc. 
 Unexpectedly and with surprise. Mark 
 relates this with his characteristic 
 exactness, describing the scene as actu- 
 ally passing, which is exhibited by a 
 more literal rendering, T/ai/ behold that 
 
318 
 
 MARK XVI. 
 
 A.D. 30. 
 
 5 * And entering into the sepulchre, they saw a young 
 man sitting on the right side, clothed in a long 
 
 6 white garment ; and they were affrighted. " And he 
 saith unto them. Be not affrighted : ye seek Jesus of 
 Nazareth, which was crucified. ^He is risen; he is 
 not here. Behold the place where they laid him. 
 
 7 But go your way, tell his disciples and Peter that he 
 goeth before you into Galilee: there shall ye see 
 
 t Lk. 24. 3 ; John 
 20. 11, 12. 
 
 " Mt. 28. 5 ; Lk. 24. 
 
 4. 
 
 « P8. 71. 20. 
 
 the' stone has been rolled away. For it 
 Avas very great, and therefore could 
 be seen at some distance that it was 
 moved. Its size had also caused them 
 anxiety, from which they are now in- 
 stantly relieved. 
 
 But the sight of the stonerolled away 
 appears to have produced a different 
 impression upon Mary Magdalene. 
 Quick to draw an inference of evil, she 
 runs back to Jerusalem and tells Peter 
 and John, " They have taken away the 
 Lord out of the sepulchre, and we know 
 not where they have laid him," John 
 20 : 2. The other women thus left by 
 Mary Magdalene go on, and possibly 
 tarry a little, in hesitation, at the en- 
 trance of the tomb. Then they enter 
 and search, but find not the body of 
 the Lord Jesus. They stand perplexed. 
 While in this state they behold an an- 
 gel (next verse). 
 
 5. And entering into the sepul- 
 chre, implying that it was a spacious 
 tomb. They saw a young man, an 
 angel in human form, Acts 1 : 10 ; Gen. 
 19 : 15, 16. Matthew speaks of the an- 
 gel rolling away the stone and sitting 
 upon it. He had now entered the se- 
 pulchre. Mark minutely describes the 
 position, on the right side ; and 
 dress, a long Avhite garment, ra- 
 ther, a ivhite robe, the color being a 
 radiant white. Compare ch. 9 : 3. 
 Luke (24 : 3, 4) says, " Two men stood 
 by them in shining garments." So also 
 Mary Magdalene, on her return, saw 
 two angels in white sitting, the one at 
 the head and the other at the feet, 
 where the body had lain, John 20 : 11, 
 12. That Matthew and Mark mention 
 only one angel may be satisfactorily 
 explained in various ways. They may 
 speak only of the one who was the 
 speaker on this occasion. Or, as the 
 first one arose, the other may have sud- 
 denly appeared by his side to confirm 
 his testimony. But see a similar in- 
 stance in note on ch. 5 : 2. That Luke 
 
 speaks of their standing, while Mark 
 speaks of the one sitting, maj' also be 
 variously explained. The former does 
 not say that they had not been sitting, 
 nor the latter that they did not after- 
 ward stand. The word tran slated .'<<ood 
 in Luke 24 : 4 has reference, not so much 
 to the. posture, as the suddetmess of their 
 appearing, and may be translated, caine 
 7ip07i them, ajypeared suddenly. Compare 
 the use of the word in Luke 2:9; Acts 
 12 : 7. But Mark speaks of the posture 
 which the angel may have immediately 
 taken, that of sitting, the posture of one 
 imparting instruction. Other possible 
 explanations will occur to the thought- 
 ful reader. 
 
 They were affrighted. Astonish- 
 ed, amazed with terror and awe at his 
 presence ; not expecting to see such a 
 vision, but to find the body of Jesus. 
 They were afraid and bowed down their 
 faces to the earth, Luke 24 : 5. 
 
 6. The comforting and assuring lan- 
 guage of the angel is vividly given. 
 Ye seek Jesus of Nazareth, etc. 
 Ye seek Jesus the Nazarene, the crncifled ; 
 which may be taken as descriptive of 
 his humiliation, as well as his person. 
 He who was a resident of the despised 
 city of Nazareth, the one who suffered 
 an ignominious death by crucifixion. 
 Then immediately follows the an- 
 nouncement, He is risen. Behold 
 the place, etc. The /)?acc was, doubt- 
 less, a cell in the tomb, like a berth or 
 shelf, so that the body lay parallel with 
 the wall. See on ch. 15 : 46. John 20: 
 12 seems to imply this, since Marj- Mag- 
 dalene saw two angels, one at the head 
 and the other at the feet, where Jesus 
 had lain. The appearance of this par- 
 ticular spot, where they laid the body, 
 would corroborate his testimony. The 
 orderly arrangement of the grave- 
 clothes showed that the body had not 
 been stolen, but was confirmatory of 
 his resurrection, John 20 : 6-8. 
 
 7. His disciples. The apostles in 
 
A.D. 30. 
 
 MARK XVI. 
 
 319 
 
 8 him, yas he said vinto you. 'And they went out ^^•g^'*- ^' *^*- 
 
 quickly, and fled from the scpulclire ; for they trem- . j^i[ ^ g 
 
 bled and were amazed : " neither said they any thing • Lk. 34. 9. 
 to any man ; for they were afraid. 
 
 particular. And Peter, especially. 
 A gracious mesi~age to the one who had 
 denied him, but "who liad deeply and 
 truly repented. It would assure him 
 of his Lord's forgiveness. Mark alone 
 mentions tlie name of Peter in this 
 connection, and it accords with the very 
 common supposition that this Gosjjcl 
 was written under the direction of the 
 latter. How the words, aHtlPder, must 
 have been embalmed in his memory ! 
 Tlie importance and j)rominence given 
 to this appearance in Galilee, and the 
 fact that Jesus did appear that day, and 
 a week later, to his apostles and others, 
 at Jerusalem, seem to indicate that the 
 appearance here foretold was that to 
 believers at large, and recorded in 1 
 Cor. 15 : 6. Hence, the message, which 
 was to the apostles first in particular, 
 may be regarded as through them to 
 Ills whole discipleship. Goeth before 
 you into Galilee. He would go, 
 not as on former occasions, joiiniey hi;/ 
 with them, but as his resurrection body 
 could go; he would be there on their 
 return from the Passover, and would 
 meet them gathered at the appf)intcd 
 place. He did not, however, go for 
 more than a week, till the Paschal fes- 
 tival was over, and the disciples who 
 came tip to Jerusalem were ready to re- 
 turn. John 20 : 2(i. There shall ye 
 see him, as he said to you, on your 
 way from the upper chamber to the 
 garden, ch. 14 : 28. The reference to 
 a jtromise that Jesus had made to them 
 in private would be a token and evi- 
 dence of the truthfidness of the mes- 
 sage. Luke (24 : 6) says that the angel 
 reminded them th:it Jesus had foretold 
 his crucifixion and resurrection ; and 
 that they remembered his words. 
 
 8. Terrified and amazed, the women 
 flee from the sepulchre. Went out 
 quickly. Quirkhj should be omitted 
 according to the best manuscripts. 
 For they trembled and were 
 amazed. For trenihlhifj and nnutzc- 
 m^nt seized tfioit. They were in a state 
 of terror and confusion. And so great 
 was their fear, that they did not even 
 say anything to any one in their 
 flight. But Matthew (28 : 8) says that 
 
 "they departed quickly from the se- 
 pulchre, with fear and great joy, and 
 did run to bring the disciples word." 
 The accounts may be used to explain 
 and supplement each other. They fled 
 trembling with amazement, possibly 
 away from the city toward Bethany, 
 saying nothing to any one. Mark spe- 
 cially notices this, as he emphaidzes the 
 u)ibdi€f and hcsilation of the disciples, 
 here of the women ; then of the disci- 
 ples when they heard from Mary Mag- 
 dalene that slie had seen the Lord, ver. 
 11 ; and again when the two, who went 
 to Emmaus, gave their testimony, ver. 
 12 ; till at length Jesus appears to the 
 eleven, rebuking them for their unbe- 
 lief. To return, the terrified women, 
 recoverini;- themselves a little, remem- 
 ber the words of Jesus quoted by the 
 angel (Luke 24 : 8), and also the charge 
 to go and tell his disciples and Peter of 
 his resurrection and his promised ap- 
 pearance in Galilee. With changing 
 feelings they turn their steps toward 
 the citv. And now Jesus appears to 
 them, Matt. 28 : 9. This dispels their 
 feai-s, and gives them utterance. Be- 
 fore his a]ipearance,/(ar predominated ; 
 after it, joy. Before, they are silent ; 
 lifter, they hasten and tell his disciples. 
 Mark, according to his plan, suggested 
 above, relates only the former, omitting 
 the appearance of Jesus to the women, 
 and their going to report. But Mat- 
 thew, briefly referring to all these, com- 
 bines the two states of mind, without 
 gointr into details. 
 
 For any who may not be satisfied with 
 the above explanation, it may be added, 
 that it is possible to refer these ac- 
 counts to diflerent parties of women. 
 The company may have become sepa- 
 rated, and thus our Lord may have ap- 
 peared to one party, and not to the 
 other. The one, therefore, with joy 
 rejiort the glad tidings to the disciples ; 
 while the other, not fully recovering 
 from their state of terror, say nothing 
 about it. 
 
 l>-20. Oeneral remarks upon the f/e^ni- 
 i)ie>iess ofthispasmfiie. Some high criti- 
 cal authorities reject this whole pas- 
 sage as not genuine ; others consider it a, 
 
330 
 
 MARK XVI. 
 
 A.D. 30. 
 
 Jesus appears to Mary Magdalene ; then to two disciples ; 
 then to the eleven. The last commission. 
 
 9 NOW when Jes^is was risen early the first day of 
 
 the week, '' he appeared first to Mary Magdalene, " Johu 20. 14. 
 
 later addition made in very early times, 
 but having the same claim to reception 
 and reverence as the rest of the Gos- 
 pel ; while slill othoi's i-e;;ard it as an 
 oriKinal portion of Mark's (iospel. 
 
 It is now (1S!)('>) quite generally re- 
 garded as an authentic account. Doubt- 
 less some little thing in its history, if 
 known, would clear away all mystery 
 regarding it. Both from external and 
 internal reasons 1 am led to accept it 
 as the original ending of this Gospel. 
 See Introduction, pp. viii-xii, xix. 
 
 9-11. Jesus appeaks to Mary Mag- 
 DALENK. Luke 24 : 9-11 ; Johu 20 : 
 11-18. John gives a full and detailed 
 account. Luke makes no reference to 
 this appearance, but relates the rcjiort 
 of the women, among whom was Mary 
 Magdalene, to the disciples. 
 
 9. Now when Jesus was risen 
 early. Mark himself now records the 
 fact of the resurrection. And hav'uty 
 risen early. Before, lie had only re- 
 corded the language of the angel, " He 
 Is risen," ver. 6. To make the phrase, 
 early, etc., mark the time of tlie ap- 
 pearance to Mary, rather than oi the 
 resurrection of Jesus, seems to me un- 
 natural, and a little forced. Tliat he 
 appeared to her early on that day is 
 implied by the connection, and is con- 
 firmed by John's account. The first, 
 rather, on the first day of tJie week. 
 The original somewhat diffi'.rent from 
 ver. 2 would be more intelligible to 
 Roman or Gentile readers. Tlie men- 
 tion of the day a second time (see 
 ver. 2) is signiticant, as if to empha- 
 size that which ever after was to be a 
 day of days. It is of the first im- 
 portance that we maintain the sacred- 
 ness of the Christian Sabbath. Albert 
 Barnes has tiutlifully said : "There is 
 one weapon which the enemy has em- 
 ployed to destroy Christianity, and to 
 drive it from the world, which has 
 never been emijloyed but with signal 
 success. It is the attemi)t to corrupt 
 the Ciu'istian Sabbath, to make it a day 
 of festivity, to cause Christians U) feel 
 that its sacred and rigid ol)ligation has 
 ceased, to induce them on tliat day to 
 
 mingle in the scenes of pleasure, or the 
 exciting plans of ambition, to make 
 them feel that tliey may pursue their 
 journeys by land and water, by the 
 steamboat and the car, regardless of 
 the command of God, and this has 
 done, and will continue to do, what no 
 argument, no sophistry, no imperial 
 ])ower, has been able to accomplish. 
 The 'Book of Sports' did more to de- 
 stroy Christianity than all the ten per- 
 secutions of the Roman emperors, and 
 the views of tlie Second Charles and 
 his court about the Lord's Day tended 
 more to drive religion from the British 
 nation than all tlie fires that were en- 
 kindled by Mary. Paris has no Sab- 
 bath, and that fact has done more to 
 banish Christianity than all the writing 
 of Voltaire ; and Vienna has no Sab- 
 bath, and that fact does more to anni- 
 hilate religion there than ever did the 
 skepticism of Frederick. Turn the 
 Sabbath into a day of sports and pas- 
 times, of military reviews, and of pan- 
 tomimes and theatrical exhibitions, 
 and not an infidel anywhere would 
 care a farthing about the tomes of 
 Volney or Voltaire, about the skepti- 
 cism of Hume, the sneers of Gibbon, 
 or the scin-rility of Paine." 
 
 He appeared first. Some takc./?r.s< 
 in a relative sense, meaning, X\\c first of 
 the three aiipearances which Mark here 
 records. But this is wholly imcalled 
 for, and is the result of a supi)ositi(ni 
 that the appearance to the other wo- 
 men (Matt. 28 : 9, 10) must have pre- 
 ceded that to Mary Magdalene. It is 
 better to take the word in its most na- 
 tural meaning, and to regard the ap- 
 pearance here related as absolutely the 
 first one of our risen Lord, which is in 
 accordance with a very natural arrange- 
 ment of the several appearances of 
 Jesus on that first day of the week. 
 See author's Harmony, § 191. Out of 
 whom he had cast seven devils. 
 This si)ecification is remarkable, for 
 .Mary Mag<lalene had been mentioned 
 !)ut little liefore, ver. 1. It seems to 
 have some close connection with this 
 first ai)pearance, as a reason or ex- 
 
A.D. 30. 
 
 MARK XVI. 
 
 821 
 
 10 "'out of whom he had cast seven devils. ^ And she 
 went and told them that liad been with him, ' as 
 they mourned and wept. 'And tliey, when they 
 had heard tliat he was alive, and had been seen of 
 her, believed not. 
 
 After that he appeared in another form « unto two « Lk. 24. 1.3. 
 of them, as they walked, and went into the country. 
 
 11 
 
 12 
 
 ' Lk. 8. 2. 
 
 Lk. 24. 10 ; John 
 
 20. 18. 
 •iMt.9. 1.5:Lk. 24. 
 
 17; Jolin 1(5. 5, 
 
 fi. 20. 
 'Lk. 24. 11. 
 
 plaiiatory clause. The number sewn 
 demons, indicates, as kyio)i m the Gere- 
 seiie demoniac (ch. 5 : 9), a possession 
 of great malignity. AVe see a reason 
 of her great devotion to tlie Savior 
 (John 20 : 2, 11), wliicli was iionored 
 with liis first ai)])carance to iier. Slic 
 wlio had been delivered from so great 
 power of demons, with a heai't tilled 
 with gratitude and love, was peculiarly 
 fitted to believe and welcome him who 
 came forth victorious over death and 
 hell. See on ch. 15 : 40. 
 
 From a comparison of John 20 : 3-8, 
 it appears that Peter and John arrived 
 at the sepnlclii-e about the time that 
 tiie women fled, ver. 8, and that Mary 
 Magdalene followed soon after. The 
 two discii>les soon deiiart, leaving 
 Mary standing at the tonil), weeping. 
 Here slie sees the two angels sitting 
 where Ihe body of Jesus had lain ; and 
 then turning about she sees Jesus. 
 Immediately after this we nniy suppose 
 that Jesus ai)peared to the women 
 (Matt. 28 : 9, 10) returning to the city. 
 See on ver. 8. 
 
 10. She went and told them, (7 
 to tJiosc She tt)ld the (li>eiiiles that she 
 had seen the Lord, and tlial lie liad said, 
 "(to to my brethren and say to them, I 
 ascend unto my Father and your Fa- 
 ther, and to my God and vour (iod," 
 John 20 : 17. 18. That "had been 
 with him. Very expressive, suggest- 
 ing the idea of their former close com- 
 munion and companionship with him, 
 and of their after desertion and present 
 scattered and despairing condition. 
 
 Yet those who reject this whole pas- 
 sage, instance this expression as " fo- 
 reiirn to this Gospel," and think tliat 
 Mark would have used the word disri- 
 pies. But the expression, "those with 
 him," is not unusual with Mark (ch. 
 1 : 36 ; 2 : 2.5; 5 : 40), and was ai)|>ro- 
 priate before his betrayal. And the full 
 expression, to those vho had hctn with 
 him, was necessary, if used at all, and 
 equally appropriate, on the morning of 
 
 his resurrection. As they mourned 
 and wept. One of the life-like 
 strokes of Mark. They were over- 
 whelmed with grief. Tliey thought 
 their loss irreparable. Hope and faith 
 were ecli|i.-ed. 
 
 11. Believed not. That the dis- 
 ciples tlisl)elieveil Mary Magdalene, 
 shows how completely they had given 
 way to despair; antl that, notwilli- 
 standing Jesus had foretold his resur- 
 rection, they did not expect it. Luke 
 says (24 : li), " Their words," that is, 
 of" Mary Magdalene and the other wo- 
 men, "seemed to them as idle tales." 
 
 12, 13. Jesus appeaus to two on 
 THEiu WAT TO Emmacs. Lukc 24 : 
 13-:i5, where is found the detailed ac- 
 count. 
 
 12. After that; his first aiijjearance 
 to .Marv .Magdalene; when, is not here 
 stated." FicVin Luke (24 : 13, 29) we 
 learn that it was on the aftenioon of 
 the day of his restinection. He ap- 
 peared in another form ; from 
 wliat they had Itefore seen him. His 
 appearance was in some wav changed. 
 Compare John 20 : 14-10 ; 21 : 4. Luke 
 states (24 : 10) that "their eyes were 
 holdeii tiiat they should not know him " 
 — their eyes were kept from exercising 
 their full j)ower of recognition. The 
 two evangelists state two sides of the 
 incident: Jesus exercised his power 
 over his own appearance, and also over 
 their perception. The change in his 
 appearance was not so great but that 
 they would have known him if their 
 eyes had not been holden. But Luke 
 had occasion, and Mark no occasion, to 
 speak of the latter fact. Two of 
 them ; not of the apostles (Luke 24 : 
 33), but of the disciples in the wider 
 sense. The name of one of them was 
 Clcopas, Luke 24 : 18. The most an- 
 cient tradition is that they were of the 
 seventy. In the midst of great brevity 
 the characteristic speciticatioiis of Mark 
 are noticeable, " in another form ; " as 
 they walked, and went {going) 
 
323 
 
 MARK XVI. 
 
 A.D. 30. 
 
 13 And they went and told it unto the residue: neither 
 believed they them. 
 
 14 ^ Afterward he appeared unto the eleven as they '' Lk. 24. 3G ; John 
 sat at meat, and upbraided them with their uube- ^' ^^' 
 
 lief and hardness of heart, because they believed not 
 them which had seen him after he was risen. 
 
 into the country. Compare the last 
 clause witli similar ones in this Gospel, 
 ch. 5 : 14 ; 6 : 36, 56 ; 13 : 16 ; 15 : 21. 
 They were going to Emmaus, Luke 
 24 : 13. 
 
 13. To the residue. To the rest, 
 those disciples who remained in Jeru- 
 salem, especially the eleven, Luke 2i : 
 33. Neither believed they them. 
 Not only did they disbelieve Mary 
 Magdalene, but also these two wit- 
 nesses. From Luke 21 : 34 we learn 
 that our Lord had appeared to Peter 
 that afternoon, while these two disci- 
 ples had been away to Emmaus, 1 Cor. 
 15 : 5. And here we meet with an ap- 
 parent discrepancy between these two 
 accounts. According to Luke the dis- 
 ciples believed Peter, that Jesus had 
 risen ; but according to Mark they be- 
 lieved not the two who had returned 
 from Emmaus. This may be explain- 
 ed: (1.) Some believed, for example, 
 John (John 20 : 8) ; othei's, likeThomas, 
 would not credit the report, but must 
 have an ocular demonstration. (2.) Or, 
 they were in that state of mind, not at 
 all unnatural, in which they both be- 
 lieved and disbelieved. They were 
 ready to tell whatever was remarkable 
 within their own knowledge, but equal- 
 ly ready to discredit what others told 
 to them. 
 
 Or (3), Peter, John and some others, 
 believing that Jesus had risen, an- 
 nounced the fact to the two disciples, 
 the rest giving assent by their silence; 
 but when the two relate how Jesus had 
 been with them, and was known by the 
 breaking of bread at Emmaus, they 
 are tilled with incredulity. They can- 
 not conceive, it may be, liow he should 
 be here and there", and vanish from 
 their sight ; they doubt, think it may 
 have been an apparition, and thus most 
 of those present believed them not, 
 and were prepared to suppose Jesus a 
 spirit when he appeared soon after, 
 Luke24:;37. This explanation I think 
 the best. The design of Mark is to 
 mnkf prominent thrir slowness to be- 
 lieve. The apostles were far from be- 
 
 ing credulous. But this unbelief was 
 of short duration, Luke 24 : 36-39. 
 
 14-18. Jesus appe.\rs to the apos- 
 tles. The LAST COMMISSION. Matt. 28: 
 16-20 ; Luke 24 : 29-49 ; John 20 : 19-29. 
 
 14. Afterward. Literally, later, and 
 as an adverb well exiiressed by After- 
 ward. There is a relation between the 
 ^' first to Mary Magdalene" (ver. 9), 
 "after that" (ver. 12), and "after- 
 ward" of this verse. Mark in his nar- 
 rative traces briefly the way by which 
 Jesus brought the evidences of his re- 
 surrection to his apostles : 
 
 First by Mary Magdalene. Matthew 
 notices also by the other women. After 
 this by two disciples, possibly of the 
 seventy. At length, afterward, he ap- 
 pears to the apostles themselves. Tlie 
 women who had showed such devotion 
 at the cross and sepulchre are honored 
 with his first appearances. But the 
 apostles, who had acted so unworthy of 
 constant attendants and of their cho- 
 sen and near relationship, are favored 
 last. Jesus, too, would teach them the 
 importance of believing upon evidence. 
 Compare John 20 : 29. 
 
 Appeared unto the eleven, 
 themselves. This was probably on the 
 evening after our Lord's resurrection, 
 Luke 24 : 13, 29, 33, 36 and John 20 : 19. 
 The unbelief of the apostles imntioned 
 here accords better with this apjiear- 
 ance (Luke 24 : 37-42) than with that a 
 week later, John 20 : 26. Althoagh 
 Thomas was absent (John 20 : 24), they 
 are styled the eleven from their number 
 as a body. Compare 1 Cor. 15 : 5, 
 where Paul speaks of them as " tlie 
 twelve " from their original number. 
 As they sat at meat. As they re- 
 clined at table according to the Jewish 
 custom at meals. See on ch. 2 : 15. 
 
 Upbraided . . . their un- 
 belief. Chidcd, or sharply rebuked 
 tlieir want of faith respecting his resur- 
 lection. Hardness of heart. That 
 obstinacy, that perversity of heart at- 
 tending unbelief. Mark" gives si>ecial 
 prominence to their unbelief. Luke 
 (24 : 38) gives but a glimpse of it. Be« 
 
A.D. 30. 
 
 MARK XVI. 
 
 323 
 
 15 ' And he said unto them, Go ye into all the world, ' Mt 28. 19 ; John 
 
 la. Jo ; Col. 1. 23. 
 
 cause they believed not, etc. The 
 i-j)ecial fiTuuiul i)f our Lord's rebuke, 
 aiul the special direction of the apos- 
 tles' unbelief. They disbelieved credi- 
 ble testimony, not only of one, but of 
 several witnesses. Thomas is generally 
 sj[)oken of as the doubtinu,' disciple, 
 John *.iO :24. But the restoif tiie eleven 
 had the same unbelief in kind, thouf^h 
 probably not so great in degree. 
 
 15. Aud he said to them. At 
 tiiat time when he tirst appeared to the 
 apostles and othei-s with tliem (Luke 
 'i4 : 33) ; or more probably, at a hiter 
 appearance in Galilee (Matt. 28 : 10-20), 
 wlien he was seen by over live hundred 
 brethren, 1 Cor. 15 : (J. In his great 
 brevity Mark records our Lord's re- 
 buke, commission to the disciples, his 
 ascension, and their going forth to 
 preach after the day of Pentecost, as if 
 they were immediatelj' connected to- 
 gether in time. A comparison of the 
 other Gosj)els shows that he observes 
 the chronological seiiuence of events, 
 but at a single glance touches several 
 important points of evangelical his- 
 tory. A separation therefore between 
 this and the preceding ver.-e cannot be 
 regarded as either severe or arbitrary. 
 The command of Jesus, which imme- 
 diately follows, harmonizes beautifully 
 as a part of the last commission. 
 First of all, Jesus declares that all 
 power is given him in heaven and on 
 earth. Matt. 28 : 18. This prepares the 
 way for the command to preach the 
 gospel to every creature, with the effect 
 of believing and not believing (tliis and 
 the next verse). Then he encouniges 
 them with the signs that shall attend 
 them, vers. 17, 18. And tinallv, in view of 
 all this, he says (Matt. 28 : 19, 20), "Go 
 ye therefore, and teach all nations, bap- . 
 tizing them," etc., "and lo 1 am with i 
 you alway, even to the end of the \ 
 world." It was fitting also that this | 
 great last commi-sion should be pub- j 
 licly given and near the time of his as- 
 cension. When so titting as at that 
 gathering which Jesus himself had ap- 
 pointed in Galilee, and when over live 
 hundred were assembled together y That 
 no reference is made to any bvit the ele- 
 ven, arises from the brevity of the ac- 
 count, and from the fact that the apos- 
 tles were to be the witnesses of Christ's 
 
 resurrection and first builders of the 
 church. 
 
 Ail the world. Not merely the 
 land of Israel, but every part of the 
 habitable globe. The words "all na- 
 tions" are similar, in Matt. 28 : 19. 
 Preach the gospel, the fjoocl »««•«, 
 or </I<nl l'uliii(/x of salvation. ^^ Preach 
 t/it'(/ocpel without the addition 'of the 
 kingdom' (Matthew), or 'of God' 
 (Luke), is in Mark's tnanner (see ch. 1 ; 
 15 ; 13 : 10)." — Alfokd. Every crea- 
 ture, to every intelligent inhabitant 
 of "all the world;" to all mankind. 
 There is no necessity of extending the 
 meaning of crtalnrc or creation to every 
 created thing, for the gospel is only in« 
 tended for tiie luiman creation. Its in- 
 fluence iiuleed extends to the whole 
 creation (Rom. 8 : 19-2:!), but unintel- 
 ligent and inanimate creatures can 
 neither heai- nor receive it ; and it can- 
 not lie said, in any proper sense, to be 
 preached to them. Or to express our- 
 selves differently : The most natural 
 sense of the i)assage limits the mean- 
 ing of creature to man. "The 'crea- 
 ture' is therefore put for humanity, 
 but only in so far as hunuiuiU' is the 
 flowerof the whole creation."— Ol8H.\u- 
 SEN. " By these words the missionary 
 work is bound upon the church tlirough 
 all ages, till every part of the earth shall 
 have been evangelized." — Alfokd. 
 
 The restriction in Matt. 10 : 5 was 
 now removed. Beginning at Jerusa- 
 lem, they were to preach the gospel in 
 Judea, in Samiuia, and unto the utter- 
 most part* of the earth, Luke 24 :47; 
 Acts 8 : 1. How, then, did the a])OS- 
 tles have any doubt in regard to going 
 to the Gentiles with the gospel, and re- 
 ceiving them into the church'? Acts 
 10 : '28. Their doubt was probably not 
 in regard to the fact, but the ('•«// in 
 wiiich it should be accomi>lislied. 
 They were doubtless in much darkness 
 about it, awaiting further develop- 
 ments and the guidance of the Spirit. 
 They most ])robably expected the gos- 
 j)el would be preaclied to the Gentiles 
 as they became proselytes to Israel, 
 aud were circumcised. Acts 2 : 10 ; 11 : 
 3. Hence they began to jireach the 
 gospel to the Jews among all nations, 
 Acts 11 : 19. The spiritual nature of 
 Christ's kingdom is here seen, that 
 
324 
 
 MARK XVI. 
 
 A.D. 30. 
 
 16 and preach the gospel to every creature 
 
 believeth and is bajjtized shall be saved ; but lie 
 
 J He that J Ac. 2. 38 : 16. 30 ; 
 Rom. 10. 9 : 1 
 Pet. 3. 21. 
 
 Christ commands them to use the 
 sword of the Spirit, wliich is the woi'd 
 of God, Icitviiig each oue to the true 
 exercise of his will. 
 
 1(3. 'I'he preaching of the gospel im- 
 poses duties and responsibilities ui)on 
 those who heur, and will be attended 
 with opposite results, according as it 
 shall be accepted or rejected. He 
 that believeth ; receiveth the gospel 
 as true antl believeth with the heart, 
 Rom. 10 : 10 ; accepts the gospel anci 
 in his feelings and conduct treats it as 
 true. Believing is not a mere passive 
 exercise, a bare assent, nor an intellec- 
 tual belief, but an active exercise of 
 the whole soul, including both mind 
 and heart. And is baptized; ex- 
 pressing his belief in the g<)S|)el by this 
 act of obedience to Christ. Notice the 
 divine order : Preach ; believe ; be bap- 
 tized. Baptism naturally follows faith, 
 as a symbol of death to the world and 
 life to God (Rom. (3 : 4). a jn'ofession of 
 discipleship, a putting on Christ (Gal. 
 3 : 27), and as the e/ttrance to the fel- 
 lowship of a visible church. Acts 3: 41, 
 42. On the meaning of the word, see 
 on cli. 1 : 4. Baptism is essential to 
 obedience, and immersion is essential 
 to baptism. See Remark 17. "Faith 
 must precede baptism, as these words 
 of Christ, and Scripture examples 
 show ; and such as have it, ought to 
 make a profession of it, and be bap- 
 tized ; and in which way it is that faith 
 discovers itself, and works by love to 
 Christ; namely, in observing his com- 
 mands, and this among the rest." — 
 John Gill. " PiBdo-baptism is cer- 
 tainly not apostolic." — Olshausen. 
 Faith before baptism, and baptism 
 upon faith, are taught also by the last 
 commission in Matthew (28 : 19), Dis- 
 ciple all nations, baptizing them, etc. ; 
 and by the uniform example of the 
 early disciples in preaching the gospel 
 and immediately baptizing those that 
 believed. Such passages as Acts 2 : 
 37-41 ; 8 : 12, 34-39; 16 : 30-33, are the 
 best comments on the intimate relation 
 of faith and baptism. No instance can 
 be found in the New Testament of bap- 
 tizing before professed faith. Neither 
 is there any instance, expressed or im- 
 plied, of an infant baptized upon the 
 faith of its paient. Nor is there an in- 
 
 stance of partaking of the Lord's Sup- 
 per or performing any act as a church 
 member between faith and baptism. 
 
 Shall be saved; from the practice 
 and consequences of sin, and to the 
 practice of holiness with all its glori- 
 ous results on earth and in heaven. 
 Salvation has both its negative and its 
 positive side, freedom from sin and con- 
 formity to Christ. He that believ- 
 eth not, with all the heart, so as to 
 love and obey Christ. Notice that it is 
 not added, ' and is not baptized.' 
 Baptized or unbaptized he shall perish, 
 if he believes not, I'ejects the gospel in 
 heart and life. Unbelievers would of 
 course be unbaptized, and if any, like 
 Simon Magus, should receive the ordi- 
 nance without true faith, unbelief 
 would l)e their ruin, Acts 8 : 21. Sha 11 
 be damned. Rather, Shall becondcum- 
 ed, by the righteous judgment of God, 
 to perish. They shall be " left in the 
 love and practice of sin through time, 
 and be miserable to eternity." 
 
 The language of the last commission 
 implies that this was not the institution 
 of the ordinance. It was the extending 
 to all nations the preaching of the gos- 
 pel, baptism, and the observance of 
 Christ's commands. As well might it 
 be said that here began gospel preach- 
 ing, as that gospel baptism here had 
 its origin or beginning. Baptism, as a 
 gospel ordinance, was instituted by 
 John at the dawn of the new dispensa- 
 tion, ch. 1 : 1-.5; Matt. 11 : 12, 13. 
 Jesus submitted to it as a gospel ordi- 
 nance, and as an example. Matt. 3 : 1.5 ; 
 the three persons of the Godhead were 
 present to sanction it; pointing also to 
 tlie fact that, after Christ had arisen 
 and ascended, and the Holy Spirit had 
 come, believers should be baptized, in 
 reference to the name of the triune 
 God, into an open allegiance and sub- 
 jection to him. After the baptism of 
 Jesus, his disciples baptized under his 
 direction, John 4 : 1, 2. And now as 
 he is about to leave the world and to 
 send the Holy Spirit, which would 
 complete a full manifestation of the 
 Trinity, he enjoins upon his disciples 
 the complete formula which would cor- 
 respond to the completeness of reveal- 
 ed truth and to the full organization of 
 his churches. Baptism, administered 
 
A.D. 30. 
 
 MARK XVI. 
 
 325 
 
 17 that believeth not shall be damned. And these 
 signs shall follow them that believe ; '' In my name 
 shall they cast out devils; 'they shall speak with 
 
 18 new tongues; "they shall take up serpents; and if 
 they drink any deadly thing, it shall not liurt them; 
 " they shall lay hands on the sick, and they shall re- 
 cover. 
 
 k Ac. 5. Id; 8. 7; 
 
 KJ. 18; 19. 12. 
 I Ac. 2. 4; 10. 46; 
 
 li). 6 ; 1 Cor. 12. 
 
 10. 
 ■" Ac. 28. 5. 
 " Ac. !j. 1.5, 16 ; 9. 
 
 17, 34, 40, 41 ; 28. 
 
 8,9. 
 
 by John, in view of the coming Mes- 
 siah, or by tlie disciples of Jesus in bis 
 iiaiiie as the Mcssiali, was valid, as it 
 corresponded to tlic revelations of truth 
 and to the development of Clirist's 
 kingdom. But after the full manifes- 
 tation of the Son, and of the Holy 
 Spirit, bai)tisni, to be valid, must be 
 administered in the name of the Fa- 
 ther and of the Son and of the Holy 
 Spirit. 
 
 17. These signs, as proofs of the 
 go.'pel. See general remarks on Mira- 
 cles, ch. I : 21-i8. Shall follow 
 them« shall accompaiii/ tliem and be 
 done by them. That believe; that 
 have believed. Notice how the faith 
 of believers is made prominent in the 
 words of Jesus at the end of this chap- 
 ter, even as the unbelief of the apos- 
 tles was made j)romincnt at the begin- 
 ning. The promise has refcience to 
 believers generally in the jdanting and 
 early extension of Christianity in the 
 world. "Jesus does not mean that 
 each rf these signs should manifest 
 itself with each believer, but this mira- 
 cle wHh one, and that with another." — 
 Meyeu. Nor does it necessarily mean 
 that every believer should perform 
 miracles. The i)romise is general, and, 
 during the first age of Christianity, it 
 found its fulfillment in the miraculous 
 gifts which were exercised by persons 
 from ever\- class of believers, Acts 2:4; 
 10:30; iCor. l:i:4-ll. How long these 
 signs were continued with the early 
 Cin-istians, cannot be determined. 
 They were probably withdrawn gradu- 
 ally soon after apostolic days. They 
 were important and necessary as proofs 
 of a new revelation from God. But 
 when tl'.ey had served this end their 
 continuance was no longer necessary. 
 They still exist, however, as facts of 
 history, and thus have their place 
 among the evidences of the truth of 
 Christianity. 
 
 In my name. In all that my name 
 imports and represents, as levcaled in 
 the gospel; not in your own, but in my 
 28 
 
 divine authority, and in faith relying 
 solely on my divine power. Acts 3 : tj. 
 The use of his name without faith 
 would avail nothing. Acts 19 : 18-10. 
 Cast ont devils, "donvns, ch. 1 : ;34. 
 See the fulfillment of this in Acts 5 : 16 ; 
 8 : 7; 10 : 18. Such exhibitions of 
 I)ower over the agents of the devil and 
 the kingdom of darkness, were eviden- 
 ces of Christ's victory over Satan and 
 liis hosts, and pledges of the ultinuite 
 success of his kingdom over the 
 mightiest of his foes. They are justly 
 l>laced fir^t among the signs which 
 should aceonniany his followers. New 
 tongues. In languages before un- 
 known to them. New is emphatic. 
 They should exercise a strange and 
 wonderful power. The miraculous 
 manifestation of the power and pre- 
 sence of the Holy Spirit, is fittingly 
 placed second on the list. It was a 
 sign to unbelievers, 1 Cor. 14 :22. For 
 tlie fulfillment of this, see Acts 2 : 4; 
 10 : 40 ; I'.l : 0. 
 
 18. Take up serpents, poisonous 
 reptiles, \\ithout injury. Fulfilled in 
 Paul's experience. Acts 28 : 2-5. Giv- 
 ing the (ireek verb the meaning of 
 driving forth and exterminating, and 
 applying the promise to such legends 
 as that of expelling of noxious animals 
 by St. Patrick from Ireland, is luma- 
 tural, and partakes of Popish super- 
 stition, rather than of sound exegesis. 
 'The taking up of serpents' imme- 
 diately before 'drinking any deadly 
 thintr,' naturally point to a ])ersonal 
 deliverance throui,di the power of (iod. 
 Any deadly thing. Any mortal 
 poison. No instance of this is given 
 in the Acts ; but it doulitless occurred, 
 as ]>oi:-oning was very common at that 
 period. The Icijends of John and also 
 Baniabas drinking poison without in- 
 jury, though uncertain and unreliable, 
 may, notwithstanding, be suggestive of 
 sinlilar exiierienees amonj; some early 
 Christians. Lay hands on the 
 sick, etc.. Acts 28 : 8, it. Compare 
 Acts 5 : 12-10 ; 'J : 17 ; James 5 : 14. 
 
3^6 
 
 MARK XVI. 
 
 A.D. 30. 
 
 The ascension ; success of the gospel. 
 
 19 So then after the Lord had spoken unto tliem, he 
 was ° received up into heaven, and sat on the right 
 haiid of God. 
 
 20 And they went forth, and preached every where, 
 the Lord working with them^i p and confirming the 
 word with signs following. Amen. 
 
 "Ps. 110. 1; Ac 
 7. 55. 
 
 p Ac. 5. 12 ; 14. 3 ; 
 Ro. 15. 19 ; 1 Cor. 
 2. 4, 5 ; Heb. 2. 4. 
 
 How completely this was fulfilled is 
 shown by the fact that even the dead 
 were raised to life, as Tabitha by Peter 
 (Acts 9 : 40), and Eiitychus by Paul, 
 Acts 20 : 10-13. "Jesus Christ per- 
 formed more than he promised." — 
 Bengel. 
 19, 20. The Ascension. Preaching 
 
 EVERYWHERE THE GOSPEL. LukC 24 : 
 
 .50-.53 ; Acts 1 : 9-13. What is here so 
 briefly stated by Mark, is fully related 
 by Luke in his Gospel, and in the Acts 
 of the Apostles. 
 
 19. The liOrd. Tliose who regard 
 the last twelve verses of this chapter as 
 written by a later hand, say that tlie 
 title, the Lord, applied to Christ in this 
 and the next verse, is foreign to the 
 diction of Mark. But it is not at all 
 unnatural or strange. The title was 
 peculiarly appropriate in the account 
 of Jesus after the resurrection. It was 
 fitting to speak of him as absolutely 
 the Lord, when relating his ascension 
 to heaven, and his carrying forward his 
 kingdom through his disciples. It was 
 fitting too to close the Gospel thus, 
 which begins with announcing Jesus as 
 "the Son of God," and with the pro- 
 phecy, " Prepare the way of the Lord." 
 Compare a similar use of the title in 
 Matt. 28 : 6, after tiie resurrection. 
 After the Lord had spoken to 
 them, the last commission and the in- 
 struction, of which we have a brief 
 summary in the preceding verses. Our 
 Lord was on earth with his disciples 
 forty days before his ascension. Acts 1 : 
 3. AVas received up into heaven. 
 Taken up. While h3 blessed them, 
 Luke 24: 51. He was borne up and a 
 cloud received him out of sight (Acts 
 1 : 9), into tlie presence of the Father, 
 Acts 1 : 11 ; John 20 : 17. This decides 
 nothing respecting the locality of 
 heaven. The direction tliat Jesus went 
 was upward, and heaven is naturally 
 and morally conceived as above us. 
 Wherever heaven is, it is away from 
 tills earth ; and away from this earth is 
 
 up. Tlie verb in the original may also 
 suggest the additional idea, that Jesus 
 was taken up again from wlience he 
 came, Pliil. 2 ; 6. Sat on the right 
 hand of God. Ratlier, Sat down on, 
 etc. Denotes a position of great exal- 
 tation and honor. Acts 2 : o3 ; Pliil. 2 : 
 10. He sat down as a king on liis 
 throne, and from thence he exercises 
 his Messianic and royal power. The 
 place of the ascension was the Mount 
 of Olives near Bethany, Luke 24 : 50 ; 
 Acts 1 : 12. 
 
 20. And they went forth. The 
 apostles, whose unbelief is specially re- 
 lated in this chapter, and who witness- 
 ed his ascension (Acts 1 : 2-4), now be- 
 lieving and now obedient. Preached 
 everywhere; in all parts of the 
 known world, Rom. 10 : 18. The book 
 of the Acts is hei'e compressed into a 
 single verse. The Lord, ascended 
 and exalted (see preceding verse), 
 working with them. Thus fulfill- 
 ing his promise, " Lo, I am with you 
 alway, unto the end of the world," 
 Matt. 28 : 20. He co-operated with 
 them; l)rought his divine power into 
 co-operation with their human agency, 
 1 Cor. 3 : 9 ; 2 Cor. 6:1; Eph. \ : 19. 
 He worked with them by his Spirit, 
 giving them unparalleled success. And 
 confirming the word, which they 
 jireached, with signs following; 
 the special miracles which had been 
 I)romised in vers. 17, 18, accompanied 
 them. A grand conclusion of a Gospel 
 which specially records the deeds of 
 Christ : Jesus exalted, tlie Lord, the 
 Mi^lity Worker still with his jjcople. 
 Ameii. So let it be and so it shall be. 
 The word, however, should be omitted, 
 according to the highest critical autho- 
 rities. It was added by copyists. 
 
 Remarks. 
 
 1. The women early at the sepulchre, 
 patterns of love and devotion to Jesus, 
 vers. 1, 2 ; Sol. Song 8 : 6, 7. 
 
A.D. 30. 
 
 MARK XVI. 
 
 327 
 
 2. On the tlist day of the week we 
 seek ni)t a dead, but a risen and living 
 Clirist, vers. 2, V»; Ps. 118 : 24; Hoi.. 
 4 : 14-1(;; 12 : 2 ; Hev. 1 : 10. 
 
 ;{. Tli(^ r-l<>nc at the door of the se- 
 y)ulclire illustrates many liindrances in 
 tlie Christian life. Men often make for 
 themselves unnecessary anxiety. The 
 dillieulties the^' fear often disappear 
 liefore they reach tiiein, vers. '6, 4 ; 
 Num. 14 :2and Josh, (i ; 20. 
 
 4. Seekers of Jesus have no reason to 
 be afraid of angels, who are ministering 
 spirits to the righteous, vers. 5, 6 ; Heb. 
 
 I : 14. 
 
 5. "If we look with believing eyes 
 into Christ's grave, all our anxiety falls 
 into it; for Christ's resurrection is our 
 resurreetiou." — St.vkke. Ver. 6 ; Col. 
 3:1^. 
 
 6. The empty grave of Jesus teaches 
 his Messiahshii), his death and resur- 
 rection, his hniiiiHatioii and exaltation, 
 the atonement fully made, and the sal- 
 vation of believers sure. The believer 
 should not, therefore, fear the grave, 
 ver. ti ; 1 Cor. l.'i : .'w-.'jT. 
 
 7. How compassionate is Jesus to- 
 ward his f;dlen yet ])cnitcnt disciples ! 
 He scnd> a special mi'ssaue to Peter, 
 who had denied hini, and al'terwaril 
 wept bitleily, ver. 7; Hel). 5:2; Alie. 
 7 : 17, 18. 
 
 8. As !ill the previous appearances to 
 the disciples were jjreparatory to the 
 grand appearance to the collective body 
 of disciples in (ialilee, so are all of the 
 manifestations of grace jireparatory to 
 the great gatiiering of all believers at 
 last in glory, ver. 7 ; 1 Cor. IT) : 24-28. 
 
 9. Untimely and unbecoming fear 
 often hinders the performance of duty, 
 ver. 8 ; Matt. 2.5 : 25. 
 
 10. As woman was first to sin, so wo- 
 man was first to seek and find a risen 
 Savior, ver. 9 ; Geli. 3 : 6 ; 1 Tim. 2 : 14 ; 
 Luke 7 : 47. 
 
 11. How unbelieving the human 
 heart, and how kind the treatment of 
 Jesus toward his unbelieving disciples ! 
 Vers. 10-14; Matt. 12 : 20; 14 : 31 ; 
 John 20 : 27. 
 
 12. How stromr and many the evi- 
 dences of Christ's resurrection ! No- 
 thinii' but obstinate unl)clicf can reject 
 it, vers. 9-14 ; 1 Cor. 15 : SS. 
 
 13. It is a gi'eat sin to reject compe- 
 tent evidence in religious matters, ver. 
 14 ; John 12 : 37-iO ; Acts 7 : 31 ; Heb. 
 
 II :6. 
 
 14. The grand mission of Christ's dis- 
 
 ciples is to convert the world. Each 
 should in some way labor for this end, 
 ver. 15 ; .Matt. 5 : IG ; Acts 1 : 8 ; 8 : 4. 
 
 15. Salvation through Christ is offer- 
 ed freely to all, ver. 15 ; John 3 : 16 ; 
 Rev. 22 : 17. 
 
 16. A practical faith is absolutely ne- 
 cessary to salvation. Clirist must be 
 believed and obeyed, ver. 16; John 8 : 
 '34 ; James 1 : 17, 18 ; Acts 16 : 31 : a 
 Thess. 1 : 8. 
 
 17. How important is baptism ! The 
 great importance that our Savior at- 
 tached to baptism is manifest not only 
 by the fact that he himself was bap- 
 tized in the Jordan, and that liis disci- 
 ples baptized more disciples than John 
 (John 4 : 1), but also that he included 
 baptism in his last commission, placing 
 it immediately after believing: "He 
 that believeth and is baptized shall be 
 saved." Had not Jesus considered it 
 of great importance he would not have 
 given it such a position. But that he 
 con!<idered faith of greater importance 
 is evident, both from liis demanding 
 faith tirst, and also by referring only to 
 faith in the last sentence of his com- 
 mand : " He that believeth not shall be 
 damned." He tlius intimated that bap- 
 tism alone could not save, thatoutward 
 religion would be unavailing without in- 
 ward i)iety. How closely baptism may 
 be connected with the salvation of cer- 
 tain individuals no one can certainly 
 decide. As an act of obedience, as a 
 way of confessing Christ, as a proof of 
 love to him, we conceive it to be closely 
 connected witli salvation. Let no one 
 carelessly or recklessly disregard it I 
 can therefore adopt the sentiment of 
 Rev. Albert Banies : "It is wortliy of 
 remark that Jesus has made baptitun of 
 so much importiince. He did not say, 
 indeed, that a man coidd not be saved 
 without bajitism, but he has strongly 
 implied that where this is neglected, 
 k)wwhi(/ it to bf a cwmnandof the Strvior, 
 it endangers the salvation of the soul. 
 Fnit/i and baptixm are the beginnings 
 of a Christian life : the one the begin- 
 ning of ]Mety ill the sont, the other or its 
 manifestation before men, or a profes- 
 sion of religion. And every man en- 
 dangers liis eternal interest by being 
 asliame<l of Christ before men." Ver. 
 16 ; Rom. 10 : 9, 10 ; 1 Pet. 3 : 21. 
 
 18. As Christ, our supreme lawgiver 
 and head, has lixed a regular order for 
 his churches to follow in evangelizing 
 the world, no one has a right to change 
 
328 
 
 MARK XVI. 
 
 A.D. 30. 
 
 that order, as they do who put baptism 
 before faith, or tlie Lord's Supper be- 
 fore baptism, vers. 15, 16 ; Lev. 10 : 1, 
 2 ; Isa. 1 : 12 ; Rev. 22 : 18, 19. 
 
 19. Clirist will be with his people unto 
 the end, giving them all necessary grace 
 and help, vers. 17, 18; Isa. 59 : 19; 
 Matt. 28 : 20 ; Acts 18 : 9, 10 ; 23 : 11 ; 
 Phil. 4 : 13 ; 2 Tim. 4 : 17, 18 ; Rev. 2 : 
 10 ; 3 : 10. 
 
 20. Let us ever view Jesus, an exalted 
 Savior, in heaven, at the right hand of 
 God, ver. 19; John 14 : 2; Rom. 8 : 34 ; 
 Heb. 7 : 25. 
 
 21. Tlie preaching of the gospel has 
 ever been attended with the evidences 
 of its own divine origin, ver. 20; 2 Cor. 
 4:1-4; 1 Cor. 15 : 58. Whoever will 
 do Christ's will shall know of the trutlt 
 of his doctrine, John 7 ; 17. 
 
 LIST OF ILLUSTRATIONS. 
 
 
 FAOB 
 
 Locusts, . . . . . 
 
 25 
 
 Supposed Place of Christ's Baptism, 
 
 28 
 
 Uncovering the Roof, .... 
 
 46 
 
 Skin Bottle, ..... 
 
 54 
 
 Show-bread, ..... 
 
 56 
 
 Oriental Wheat, .... 
 
 85 
 
 Scrip, or Bag, 
 
 111 
 
 Sandals, ..... 
 
 111 
 
 Dancing Girl, . . ' • 
 
 117 
 
 Sea of Galilee, . . • - 
 
 150 
 
 Fig-leaves and Fruit, .... 
 
 212 
 
 Roman Denarius, .... 
 
 228 
 
 Reclining at Table, .... 
 
 237 
 
 Cruses and Vases, .... 
 
 260 
 
 Garden of Gctli^emane, .... 
 
 273 
 
 Ground-plan of a House, . . . . 
 
 286 
 
 Body prepared for Burial,' 
 
 310 
 
 A Tomb, 
 
 310 
 
INDEX. 
 
 PAGE 
 
 Abba 275 
 
 Abiathar 56 
 
 " Abomination of desolation". .. 248 
 
 Ahimelfcli 56 
 
 Alabaster 259 
 
 Allegories 76 
 
 Alpheus 50 
 
 Andrew, 38. 65, 123 ; call of. ... 33 
 Angels, 31 ; at tiie sepulchre... 318 
 
 Anger, in Jesm, in men 59 
 
 Annas 280 
 
 Anointing the sick, 113; by Ro- 
 man Catholics, 113; at Be- 
 thanv,259; in the vicinity of 
 
 Nain, 259 ; for burial 316 
 
 " Apostles," when only used by 
 
 Mark 120 
 
 Apostles selected, 63. 63 ; wliy 
 appointed, 63 ; catalogues of, 
 
 64; mission 112, 113 
 
 Ariniatluea 309 
 
 Aramean expressions, xvi. ; the 
 
 colloquial language of Jesus, 103 
 Appearances of Jesus after his 
 
 resurrection 315 
 
 Ass and colt 208 
 
 Ascension 326 
 
 Authority of Christ's teachings, 36 
 
 Baptism, 22-24 ; duty of, 327 ; of 
 Christ, 27-29. 44 ; in the Holy 
 Spirit, 26, 27; of sutlering. 
 197; infant baptism. 203 ; re- 
 lation to the Lord's Supper.. 324 
 
 Baptism of repentance 24 
 
 Baptist, as a name or title 118 
 
 Barabbas, 294 ; preferred to Je- 
 sus 293-296 
 
 Bartimaeus 199, 200 
 
 Baitholomew 66 
 
 Biskets 124.150,153 
 
 Bed 46 83 
 
 PAGE 
 
 Beelzebub 68 
 
 " Believe " 32 
 
 " Beside himself " 68 
 
 Bethany, 206 ; supper at 255 
 
 Bethphage 206 
 
 Betlisaida, two places of that 
 
 name 125. 126 
 
 Betrayal of Jesus 277, 293 
 
 Blasphemy, 48, 69; different 
 kinds of, 70 ; against the 
 Holy Spirit, 70, 71 ; against the 
 
 Son 72 
 
 "Bless" 123 
 
 Blind man healed at Betlisaida, 
 
 154, 155 
 
 Blind healed 155 
 
 Blindness in the East 155 
 
 Boanerges 65 
 
 Body |)repared for burial 310 
 
 Bottles, skin bottles 54 
 
 Bread, loaves of 123 
 
 Brethren of Jesus 108 
 
 Burial of Jesus 308-310 
 
 Burnt-offerings 234 
 
 Bush 231 
 
 Bushel ; 83 
 
 Butaiha 133 
 
 Csesa'ea Philippi 1.56 
 
 Caiaphiis 280, 281 
 
 Cjimel's hair 25 
 
 Canaan 141 
 
 Canannite 67 
 
 Candle, candlestick 83 
 
 Capernaum 35 
 
 Carpenter 107 
 
 Centurion, how designated by 
 
 Mark, 307 ; testimony of 307 
 
 Ceremonial practices of the 
 
 Jews 134,135 
 
 Chains 93 
 
 Charger 118 
 
3:30 
 
 INDEX. 
 
 PAGE 
 
 Chief estates of Galilee 117 
 
 Children, Christ's blessing little. 
 
 186 187 
 
 Christ, meaning of 21 
 
 Christ's baptism, siipjiosed place 
 
 of, 28 ; temptation of 30 
 
 Christ's knowledge, 48 ; igno- 
 rance of the tinii-of his second 
 coining, 254, 350 ; his power, 
 49 ; human nature, 100 ; his 
 humanity and divinity, 230, 
 241 ; his coming with power, 
 162; his authority, 217-219; 
 Son of Davi i and David's 
 
 Lord 236 
 
 Christ, the Lord of the Sabbath, 
 
 57 ; the corner-stone 225 
 
 Christ's niotlier and brethren, 
 72, 73, 74 ; his friends or re- 
 lations 73, 108 
 
 Christ and our offerings 241 
 
 Christ's second coming, 252; 
 
 time of 254 
 
 Christians and civil govern- 
 ments 240 
 
 Church and State 228 
 
 Clerical celibacy 39, 40 
 
 Cloth, new 53 
 
 Coasts 96, 97 
 
 Cock-crowing, first and second.. 272 
 Commandment, fir^t and second, 
 233. 234 ; the distinctions made 
 
 by the scribes 233 
 
 Compassion 148 
 
 " Compel " 298 
 
 Confession of Peter 157 
 
 Corban 137 
 
 Councils 240 
 
 Crosses 299 
 
 Crown of thorns 297 
 
 Crucifixion, 300, 301 ; day of 
 
 Christ's 311 
 
 Cruses and vases 260 
 
 Cup of suffering, 197, 275; of 
 joy 275 
 
 Decapolis 97, 98 
 
 Dalmanutha 151 
 
 Dancing, Oriental 117 
 
 Darkness at the crucifixion 304 
 
 David, father 209 
 
 Day of Christ's death 311-313 
 
 Dead 331,232 
 
 PAGE 
 
 Death a sleep 102 
 
 Death of Jesus, how caused, 306, 307 
 Defilement, moral, 139, 140, 
 
 ceremonial 132, 133 
 
 Demons 30 ; Jesus a torment to, 
 
 94 ; number of 94 
 
 Demoniacal possessions.. . .36, 37, 40 
 
 Denials of Peter 285 
 
 Desert 43 
 
 Destruction of property through 
 
 Christ's miracles 95. 96 
 
 Disciples, their obtuseness ex- 
 plained 138, 174 
 
 Discourse on the destruction of 
 
 Jerusalem, etc 341 ff. 
 
 Dish, eating out of the same. . . 365 
 Divorces amf)ng the Jews, 183 ; 
 why allowed, 183, 184 ; Chris- 
 tian law of 184, 185 
 
 Dogs, applied to Gentiles 143 
 
 Dove, 29; s. liiiig doves in the 
 temple 214 
 
 Early rising in Palestine 281 
 
 Earthquakes jireceding the de- 
 struction of Jerusalem 245 
 
 Elders 133 
 
 Elias, 114; the expectation of his 
 coniing, 114 ; how and when 
 
 he came 167, ICS 
 
 "Eh)i" 304 
 
 Emmaus, Jesus on the way to. . 323 
 
 Ephphatha 145 
 
 Eras of John's imprisonment 
 
 and death 120 
 
 Evening, first and second 123 
 
 Eventide 311 
 
 Executions on a birthday 118 
 
 Executioner 119 
 
 Extreme unction 1 ' 3 
 
 Eye of a needle 191, 193 
 
 Fables 70 
 
 Faith, illustrated in healing, 60, 
 316; and prayer, 217 ; remov- 
 ing mountains 216, 217 
 
 False Cnirists 244, 245, 251 
 
 Famines preceding the destruc- 
 tion of Jerusalem 240 
 
 Fasts, Jewish 53 
 
 Fasting 53,54,58 
 
 Feast of Tabernacles, 181 ; of 
 Dedication. ... 181 
 
INDEX. 
 
 331 
 
 PAGE 
 
 Feeding the five thousand, 124 ; 
 the tour thousand. 148 ; two 
 distinct miracles, 149 ; whin 
 
 pertbrnied 148 
 
 Fetters 93 
 
 Fevers at Capernaum 39 
 
 Fig-tree, 212 ; cursed, 211, 212, 
 216; time of fit^s, 212 ; barren 
 fitj-tree dried up, 21i! ; its 
 
 leaves a sign of summer 252 
 
 First last and last first 193, li)4 
 
 Following Christ .... 159 
 
 Foot-stool 230 
 
 Forgiving sins 47 
 
 Friday llie dav of Christ's cru- 
 
 cifixi.m '. 311-313 
 
 Funerals in the East 102 
 
 Gadara, 92 ; demoniacs of . . . .92-95 
 Galilee, 27; beginning of Christ's 
 minislrv there;, 31 ; wliy Mark 
 begins hi--^ account of Christ's 
 
 ministry there 31 
 
 Genuineness of Mark, vii., viii. ; 
 
 of Mark 10 : 9-20 viii.-Nii 
 
 Galilee, Sea of 'Xl, 150 
 
 Gemara 1 33 
 
 Gennesaret. lund of 129 
 
 Gentiles, Marks Gospel special- 
 ly for XV. , xvi. 
 
 Geographical eX|)laniiti >ns. . . . xvi. 
 
 Gerasa 92 
 
 Gergesa, 92 ; the steep at 95 
 
 Gestures and looks of Jesus. . . . xv. 
 
 Gethseniane 273, 277 
 
 Gifts. Christ and our 241 
 
 Girdle 25 
 
 Golgotha, 2:»9; where v\ as it ? 299, 300 
 
 Gospel, meaning of 21 
 
 Gospel, the Second v. 
 
 Gospel, expansive jiower of, 87 ; 
 where preached in apostolic 
 
 days 246 
 
 Government, duty to 228 
 
 Gradual cure, 1.54 ; gradual con- 
 viction, etc 161 
 
 Greatest in the kingdiun. . . .174, 175 
 Growth of spiritual life 86 
 
 Hearers, thoughtless, 80 ; super- 
 ficial, 81 ; worldlv, 81 ; good, 
 82 ; responsible. .". 83, 84 
 
 Heart 233 
 
 TAUE 
 
 " Heart of the earth " 312 
 
 Heaven 123 
 
 Hebrew or Aramean expres- 
 sions xvi. 
 
 Hedge , 222 
 
 Hell 178 
 
 Herod Antipas, 113, 114; his 
 
 birthdav 116. 117 
 
 Herod Philip, 115 ; of Iturea. . . 117 
 
 Herodians 60, 152, 226 
 
 Herodias 115 
 
 High captains 117 
 
 High-pri.sts 280 
 
 Hosanna 209 
 
 Housetop 249 
 
 Horse 208 
 
 House, plan of 286 
 
 Husbandmen 222 
 
 Hypocrites 135 
 
 Idumea 61 
 
 Infant baptism 187 
 
 Infant communion 187, 188 
 
 Infant salvation 187 
 
 Inscriptions on the cross 802 
 
 Images on coins 228 
 
 Impediment of speech 144 
 
 Intermediate state 231, 241 
 
 " Into the mountain " 63 
 
 Jairus' daughter, 98; how de- 
 signated 102 
 
 James, the less, son of Alpheiis. 66 
 James, son of Zebedee. . .34, 64, 65 
 James and John, ambitious re- 
 quest of 195, 196 
 
 Jericho 200 
 
 Jerusalem, 20(1; destruction of, 
 250, 251 ; sutlerings during 
 its siege, 250 ; Titus acknow- 
 ledging the help of God in its 
 
 capture 851 
 
 Jesus, meaning of, 21 ; tempta- 
 tion of, 29, 30 ; at prayer, 40 ; 
 first general ]>reaching tour, 
 40, 41 ; second preaching tour, 
 67; third preaching tour, 105 
 -107, 109, 112, 113; final de- 
 parture from Galilee, 181, 
 182 ; triumphant entry into Je- 
 rusalem, 208, 209 ; cleansing 
 the temple, 213-215 ; sacrifi- 
 cial work, 257 ; agony in Geth- 
 
332 
 
 INDEX. 
 
 PAGE 
 
 semane, 272-275 ; his prayer 
 answered, 276; condemned to 
 death, 284, 291 ; died on Fri- 
 day 311-313 
 
 Jesus charged with madness. . . 67 
 Jesus asleep in the ship, 89 ; 
 walking on the water, 127; 
 
 sighing 145, 151, 152 
 
 Jesus a carpenter, 107 ; bre- 
 thren of, 107-109 ; opinion of 
 tlie people concerning him, 
 156; concerning his destruc- 
 tion of property, 213 ; death 
 of, 308 ; resurrection of, 315 ; 
 
 ascension of 326 
 
 John, meaning of 22 
 
 John the Baptist, 22,113-118; 
 Baptist as a surname, 118; 
 and Jesus, 218, 219 ; disciples 
 of John, 52; reasons for his 
 beheading, 116 ; when and 
 wliere beheaded, 119, 120 ; his 
 burial, 120 ; era of his impri- 
 sonment and death 120 
 
 John, apostle, 34, 65; his mode 
 
 of reckoning time 301 
 
 Jordan 24, 29 
 
 Joseph 107 
 
 Joseph of Arimathaca 309 
 
 Judas Iscariot, 67, 262 ; not at 
 the Lord's Supper, 266 ; the 
 
 kiss of 278 
 
 Judas not Iscariot 66 
 
 Judas the Gaulonite 227 
 
 Judea 61 
 
 Kingdom of God 32 
 
 Last commission 323 
 
 Leaven 152 
 
 Legion 94 
 
 Leprosy, 41 ; modern, 41 ; em- 
 blem of sin, 41, 42 ; cleans- 
 ing of 43 
 
 Leper illustrating the repenting 
 
 sinner 42, 45 
 
 Levi 50 
 
 Loaves 123 
 
 Locusts 25 
 
 Lords 107 
 
 Lord's Day 316, 317 
 
 Lord's Supper, 266. 270; its 
 name, 268 ; its simplicity, 269 ; 
 
 PAGK 
 
 its import, 270 ; relation to 
 
 baptism 270 
 
 Lunatic whom the disciples 
 could not heal 169 flf. 
 
 Machaer us ... 120 
 
 Magdala 151 
 
 Malchus 279 
 
 Mark v.,vi.,279, 280 
 
 Mark's Gospel, 21 ; the second 
 Gospel, V. ; tlie language of, 
 vi., vii. ; genuineness of, vii., 
 viii. ; of Mark 16 : 9-20. viii. ; 
 external evidence, viii.-xi. ; 
 internal, xi., xii. ; sources of, 
 xii . xiii. ; relation to the other 
 Gospels, xiii., xiv. ; peculiar- 
 ities, xiv., XV. ; for whom writ- 
 ten. XV., xvi. ; when written, 
 xvii. ; where written, xviii. ; 
 arrangement, xviii., xix. ; how 
 too olten treated, iii.; Mark and 
 the prophecies, 22 ; noting the 
 weakness and unbelief of the 
 
 disciples 90, 332 
 
 Market 134, 237 
 
 Marriage, 203 ; and the future 
 
 life 231, 232 
 
 Mary, the mother of Jesus 73 
 
 Mariolatry 73 
 
 Mary, sister of Lazarus. . . .259, 261 
 
 Mary, mother of James 308 
 
 Mary Magdalene, H08 ; Jesus ap- 
 
 penring to her first 322 
 
 Matthew 50, 66 
 
 Messenger 22 
 
 Millstone 177 
 
 Minister 198 
 
 Mind 233 
 
 Miracle, a gradual 154 
 
 Miracles, 34, 35 ; relation be- 
 tween bodily and spiritual, 47; 
 Christ's miracles through his 
 own divine power, 105 ; of 
 feeding five thousand, 124; 
 
 of four thousand 148 
 
 Mishna 133 
 
 Month, the beginning, how de- 
 cided 311 
 
 Mourning over the dead 102 
 
 Mount of Olives 207 
 
 Mustard, 86, 87 ; a tree 87 
 
 Myrrh 300 
 
INDEX. 
 
 333 
 
 PAGE 
 
 Nazareth, 27 ; first iind second 
 rejection at, 1U5-107 ; Christ 
 leaving it forever 109 
 
 Needle's eye 191. 192 
 
 New dispensation began with 
 John. 40 
 
 Nob 55 
 
 Oath of Herod 118, 119 
 
 "Offend" 177 
 
 " Offended " 108 
 
 Olives, Mount of 207, 243 
 
 Our offerings to God 241 
 
 Opposition to Jesus, beginning 
 of, 45 ; taking an organized 
 form 60 
 
 Passover, how the word used, 
 258 ; feast of, 258, 2tt:j ; how 
 made ready, 264 ; how cele- 
 brated 264 
 
 Palace 281 
 
 Palestine, fertility of. 78 
 
 Palsv 45 
 
 Parables, 76 ; of Christ, 76, 77; 
 designed for future use, 86 ; 
 reasons for, 79, 80 ; design of, 
 91 ; interpretation of, 82, 83 ; 
 of a sower, 77, 78; the seed 
 
 growing secretly 85 
 
 Paving tribute toCiBsar. . . .226, 228 
 
 Peila 249 
 
 Penny 122 
 
 Peter, 64; connection with 
 Mark's Gospel, xiii. ; ever at 
 
 Konie X viii. 
 
 Peter's wife's mother 39 
 
 Peter's confession, 157 ; rebuk- 
 ed, 158 ; liis denial foretold, 
 271 ; following Christ afar off, 
 
 281 ; denials of 2.S5, 288 
 
 Peter, James, and John 102, 274 
 
 Perea 61. 182 
 
 Persecution of Cliristians, why ? 247 
 Pharisees, 51 ; opposition to 
 Jesus, 132, 135 ; new mode of 
 opposition, 183 ; and Herodi- 
 
 ans 226 
 
 Philip 66 
 
 Phoenicia 141 
 
 Pilate 292 
 
 Pillow yg 
 
 Plucking ears of grain 55 
 
 PAOB 
 
 Prayer, Jesus answering, 97 ; 
 
 l)osture in prayer 217 
 
 Prayer of Jesus always heard. . 276 
 
 Preparation day 309, 313 
 
 Pnotorium 297 
 
 Prophet in his own country, 108, 109 
 
 Proverbs 76 
 
 P.sahucx 236 
 
 Publicans 50, 51 
 
 Purple, red, etc 297 
 
 Purse Ill 
 
 Rabbi 216 
 
 Kabboni 202 
 
 Kapha 231 
 
 Keed 297 
 
 Regeneration instantaneous. . . . 105 
 Rejection of Jesus by the Jew- 
 ish people 224, 225 
 
 Removing mountains 216, 217 
 
 Rending the clothes 283 
 
 Repentance, 32 ; joy and sorrow 
 
 in 91 
 
 Resurrection, 229, 231, 232, 241 ; 
 
 time of Christ's 315, 316 
 
 Retirement of Jesus, 120; with 
 
 his disciples 120, 121 
 
 Riches, trust in 191 
 
 Right hand and left, as posi- 
 tions of honor 196 
 
 Robber, 215 ; two robbers cru- 
 cified with Jesus 302-304 
 
 Sabbath, its observance, 55-57 ; 
 for the race, 56,58 ; what may 
 be done on the, 59 ; Jewish 
 
 and Christian 316, 317 
 
 Sacrifices, idea of all 234 
 
 Sadducees 229, 231 
 
 Salome 117 
 
 Salt losing its saltuess 179 
 
 Salted with fire 179 
 
 Salutations 237 
 
 Sandals 26, 111 
 
 Sanhedrim 158 
 
 Satan, 30 ; Satan casting out 
 
 Satan 69 
 
 Scourging, Jewish and Roman.. 296 
 Scribes, 36 ; from Jerusalem, 68 ; 
 their character and practices. 
 
 237, 238 
 
 Scrip Ill 
 
 Scriptures fulfilled. . 279 
 
334 
 
 INDEX. 
 
 PAGE 
 
 Sea of Galilee, 33, 61 ; storm on, 89 
 
 Seaside, 75 ; teaching by 70 
 
 Second coming of Christ, 253 ; 
 
 tim« of 254 
 
 Selfishness, 234 ; self-love 234 
 
 Sepulchre 310 
 
 Servant 199 
 
 Seven scoffs around the cross. . 304 
 Seven sayings on the cross .... 306 
 Shaking dust from the feet ... 112 
 
 Ship 34,63 
 
 Shoes 36 
 
 Show-bread . . 56 
 
 Sidon, 61 ; Jesus passing 
 
 through 143 
 
 Sign from heaven 151 
 
 Silence, why Jesus often pre- 
 scribed 43,63, 103 
 
 Simon 33 
 
 Simon the Canaanite 67 
 
 Simon, a Cyrenian.. 398 
 
 Sitting, Oriental posture of ... . 50 
 
 Sleep applied to death 103 
 
 " Sleep on now" 276 
 
 Son of David 201 
 
 Son of God 21, 39, 383 
 
 Son of man 48, 49, 383 
 
 Sorrow unto death 374 
 
 Soul, 160, 333 ; losing the 160 
 
 Sower, parable of 80, 81-83 
 
 Sources of Mark's Gospel., .xii., xiii. 
 
 Spikenard 259 
 
 Spirit or Ghost 127 
 
 " Spirit— flesh " 375 
 
 Spitting upon, the indignity . . 384 
 
 Stairs to housetop 46 
 
 Stilling the tempest illustrates 
 
 what? 90,93 
 
 Stone at the mouth of the sepul- 
 chre 317,318 
 
 Stony ground 77 
 
 Superscription 238, 303 
 
 Straightway 39 
 
 Strengtli 833 
 
 Supper, 117; at Bethany 259 
 
 Surname 64 
 
 Swine 95 
 
 Synagogue, 35 ; ruler of, 98 ; 
 chief seats in the, 237 ; scourg- 
 ing in the 346 
 
 Syrophcenician 141 
 
 Tabernacles 165 
 
 PAGE 
 
 Talmud 133 
 
 Tempest on Sea of Galilee 127 
 
 Temple, 210, 243 ; house of pray- 
 er, 814 ; Titus tried to save 
 
 it, 343; vail of 307 
 
 Temptation of Jesus, where, 
 
 how, 30 ; lessons from 44 
 
 Tetrarch 113 
 
 Thaddeus 66 
 
 Thief, 215 ; the two thieves or 
 robbers crucified with Jesus, 
 
 303-304 
 
 " Third hour, sixth hour" 301 
 
 " This generation " 854 
 
 Tliomas 66 
 
 Thorns, crown of 897 
 
 " Thought thereon " 288 
 
 " Three days and three nights" 312 
 
 " Three hundred pence " 260 
 
 Thursday not the day of Christ's 
 
 death 311-313 
 
 Tiberias 113 
 
 Time to speak 97 
 
 Time, Jewish mode of reckon- 
 ing 312 
 
 Tombs 93, 120 
 
 Touch ot faith 99, 100 
 
 Tradition of the elders 133, 134 
 
 Traditions against God's com- 
 mands 136, 137 
 
 Transfiguration, 163 ff. ; place of, 164 
 
 Transubstantiation 267, 209 
 
 Treasury, 238 ; casting in offer- 
 ings 238,239,241 
 
 Triumphal entry of Jesus 
 
 208, 309, 220 
 Truth and the Bible to be given 
 
 to the people 83, 84 
 
 The Twelve, the number, 63 ; en- 
 dowed with miraculous power, 
 
 their mission 110 
 
 Tyre 61,141 
 
 Unbelief, effects of 108 
 
 Unbelief of the apostles 332, 326 
 
 Understanding 234 
 
 Uncovering the roof 46, 47 
 
 Unwashen hands 133, 133 
 
 Uppermost rooms at feasts 837 
 
 Vail of the temple, 307 ; rent . . 307 
 
 Vases and cruses 860 
 
 Via Dolorosa 398 
 
INDEX. 
 
 335 
 
 PAGE 
 
 Vineyard 222 
 
 Walking on the sea, 127; 
 
 Peter's 128 
 
 Wars, fU-., preceding the destruc- 
 
 tiou ot Jerusalem 245 
 
 " Wash," im, 134, 13"); of Imnds, 133 
 
 Washing ot ves>els i;36 
 
 Waiclies oftlie night 127,256 
 
 Watchtuhii'ss enforced 255, 256 
 
 Wheat, Oriental 85 
 
 Widow's mites 238, 239,241 
 
 Wilderness, meaning of 22 
 
 Wind, contrary, on the Sea of 
 
 Galilee '. 127 
 
 Wine, fermented or iinferment- 
 ed, in Palestine, and at the 
 Passover, 308 ; what should be 
 used at the Lord's Supper, 
 269 ; vrithheld from the laity, 268 
 
 FAUE 
 
 Wine fat 222 
 
 Wine-press 222 
 
 Winter in Palestine 250 
 
 Witnesses agreeing 282 
 
 Woman with issue of lilood, 99, 
 100 ; her limiditv and her 
 
 faith ' 101 
 
 Women at tlie sepulchre 315 
 
 " Worm dieth not " ... 178 
 
 Worship 93,94 
 
 Young man at Christ's betrayal, 
 
 279, 280 
 Young ruler seeks Jesus 189-191 
 
 Zeal of John 176 
 
 Zebedee 34 
 
 GENERAL CONTENTS. 
 
 PAGE. 
 TUEFACE "^• 
 
 Introductory Remarks ^• 
 
 A few Works, etc ^^• 
 
 Explanatory Comments and Practical Remarks 21 
 
 List of Illustrations ^28 
 
 Index '^^l 
 
 Table of Time, Festivals, Measures, and Money '^^ 
 
 Synoptical View of the Four Gospels 337 
 
 Suggestions on the Study of Mark 342 
 
TABLE OF TIME, FESTIVALS, MEASUR'S, AND MONEY. 
 
 1st, or Evening Watch, 
 2d, or Midnight Watch, 
 3d, or Cock-crowing Watch, 
 4th, or Dawn Watcli, 
 
 DURATION. 
 
 From 6 p.m. to 9 p.m. 
 9 " 13 " 
 13 " 3 a.m. 
 3 a.m. 6 " 
 
 "Third hour," 
 "Sixth hour," 
 " Ninth hour," 
 
 9 o'clock, a.m. 
 13 o'clock, m. 
 3 o'clock, P.M. 
 
 FESTIVALS. 
 
 Passover, 
 
 Pentecost, 
 
 Peast of 
 Tabernacles, 
 
 Feast of 
 Dedication, 
 
 Time of beginning. 
 
 [ 14th evening of 
 March and April 
 I moon, 
 
 50th day after the 
 2d of Passover, 
 ■ 1.5th evening of 
 Sept. and Oct. 
 I moon, 
 
 1 2.5th evening of 
 Nov. and Dec. 
 [ mocn, 
 
 8 days. 
 
 Iday, 
 
 8 days. 
 
 8 days, 
 
 £Tent commemoraUd. 
 
 Deliverance from Egypt. 
 
 Giving of the Law. 
 
 Harvest, and passing 
 through the Wilderness. 
 
 Consecration of the 
 Second Temple, B.C. 164. 
 
 Cubit, . 
 Fathom, 
 Reed, . 
 Furlong, 
 
 MEASURES. 
 
 1. 7. 
 6. 
 
 9. 6i 
 006| 
 
 2000 Jewish 
 
 „..,,,,) ( 2000 Jewif 
 
 Sabbath day's {j,,,i,j^ \ cubits, . 
 
 journey, f ' | six stadi 
 
 Day's journey. 
 
 stadia, 
 about 30 miles. 
 
 MONEY. 
 
 Lepton, or Mite (Mk. 13 : 42), 
 Farthing, or Kodnintes (Mk. 12: 42), 
 
 " or Assarion (Mt. 10 : 29), 
 Denarius, or Penny (Mk. 6 : 37), 
 Drachma (Lk. 15 : 8), 
 Didraclima (.Mt. 17 : 24), 
 Stater (Mt. 17 : 27), 
 Sliekel, 
 
 Pound or Mina (Lk. 19 : 13), 
 Talent (Mt. 18 : 24), 
 
 Greek, 
 Roman, 
 
 Greek, 
 
 Jewish, 
 Greek, 
 Jewish, 
 
 Copper, 
 Silver, 
 
 15 
 1500 + 
 
 centa. milla. 
 
 4 
 1 4 
 15 
 15 
 30 
 60 
 60 
 
SYNOPTICAL YIEW OF THE FOUR GOSPELS. 
 
 The chronology of the Gospels is in many respects \indeterminecl. The dura- 
 tion of Christ's ministry is much disputed. It continued at least two and one 
 hulf years ; for Jolin in his Gospel mentions three Piissovers, John 2 : 13; 6:4; 
 13 : 1. If the feast (or "a feast of the Jews") mentioned in John 5 : 1 be also re- 
 garded as a Passover, then his public ministry continued about three years and a 
 half. But if the feast was that of I'urim (Esther 9 : 20), as many suppose, occur- 
 ring a month before the Passover of John : 4, then must we assign the shorter 
 term to his put)lie ministry. Although ce.laiuty may not be attained, yet the 
 amount of labor that Jesus performed, and the time required for his three preach- 
 ing tours throughout Galilee, before the Passover mentioned in Joim 6 : 4, incline 
 us to regard the feast of John 5 : 1 as also a Passover. In accordance with this 
 view the following table is arranged, and the probable chronological order and 
 harmony given; but where either is (|uite doubtful, or l)eset with special diffi- 
 culty, the references are printed in heavy type. The reasons for th» arrangement 
 are given by thu author in his il.vit.Mo.NV of tue Gospels. 
 
 I. Events conxected with the Bikth and Childhood of Jesus. 
 A period of about thirteen and a half years, from b.c. G to aj). 8. 
 
 SECT. SUBJECT. 
 
 1. Luke's Preface 
 
 MATT. 
 
 
 
 LCTvE. 
 
 1 : 1-4 
 
 3:' 2.3-38 
 1 : 5-25 
 1 : 2(!-.38 
 1 : 39-56 
 
 1 : 57-80 
 
 2':' 1-7" 
 2: 8-20 
 2:21 
 
 2 : 22-38 
 2:39 
 
 2:40 ' 
 2 : 41-52 
 
 JOHN. 
 
 2. .Tohn's Introduction 
 
 
 1 • 1 14 
 
 3. The Geiieal()i;ies. .. . 
 
 i : i-i7 
 
 
 4. Annunciationof John's Birth 
 
 5. Annunciation of tlic Birth of Jesus ... 
 
 6. Marv visits Klizabctli 
 
 
 7. The Birth of Joim tlic Baptist 
 
 8. An An<rol ai>i)ears t o Josci)h 
 
 iV 18-23 
 1:24,25 
 
 
 9. Birth of Jesus ! 
 
 ID. The \'isit of tlie Sliepherds 
 
 
 11. Till' Circnnirision 
 
 
 
 12. I'rL'sciitaiiiin in the Temple 
 
 13. Ti-ni|por;!ry Kcturn to Nazareth 
 
 14. .\i:aiii:it Ik'tlilchem ; Visit of the Magi. 
 
 15. Fli-ht into I-;i;v]H 
 
 2:' 1-12' 
 2 : 13-15 
 2 : 10-18 
 2 : l'.)-23 
 
 
 
 16. llcnids Massacre of the Children 
 
 17. Hctarii and Kosidcnce at Nazareth 
 
 18. Childhood of Jesus 
 
 
 n. 
 
 Announcement and Introduction of Christ's Public Ministbt. 
 About one year, from the spring of ad. 26 to that of a.d. 27. 
 
 19. The Ministry of John the Baptist 3: 1-12 
 
 20. The Baptism of Jesus 3: 13-17 
 
 21. The Temptation... 4:1-11 
 
 22. Testimony of John to Je sus 
 
 1:1-8 
 1 :9-ll 
 1 : 12, 13 
 
 3 : 1-18 
 
 3 : 21-23 
 
 4 : 1-13 
 
338 
 
 SYNOPTICAL VIEW OF THE GOSPELS. 
 
 BECT. SUBJECT. 
 
 23. Jesus gains Disciples ; returns to Gali- 
 
 lee 
 
 24. The Marriage at Cana 
 
 25. Vi«ts Capernaum 
 
 1 :35^1 
 2 : 1-11 
 2: 12 
 
 III. Fkom the Fiust Passover of Christ's Public Ministry until thh 
 
 Second. 
 One year, from April, a.d. 27, to April, a.d. 28. 
 
 26. At the Passover; the Traders expelled. 
 
 27. yisit of Nicodemus 
 
 28. Jesus remains in Judea 
 
 29. Further Testimony of John the Baptist. 
 
 30. John Imprisoned 
 
 31. Jesus departs for Galilee. 
 
 32. Discourses with the Woman of Sychar. 
 
 33. Teaches publicly in Galilee 
 
 34. Heals a Nobleman's Son 
 
 35. Rejected at Nazareth. 
 
 36. Makes Capernaum his Residence 
 
 37. Four called as Constant Attendants. . . 
 
 38. A Demoniac healed in the Synagogue.. 
 
 39. Heals Peter's Wife's Mother 
 
 40. First Preaching Tour tlu'oughout Gali- 
 
 lee 
 
 41. The Miraculous Draught of Fishes 
 
 42. Sermon on the Mount 
 
 4.3. A Leper healed 
 
 44. Heals a Paralytic 
 
 45. The Call of Matthew 
 
 4: 12 
 4:17' 
 
 4: 13 
 4 : 1:^-16 
 4 : 18-22 
 
 8':'i4^i7 
 
 4 : 2.3-25 
 
 5:' i-7': 29 
 8: 1-4 
 9:2-8 
 9:9 
 
 1 : 14 
 i':'l4,15 
 
 1 : 16-20 
 1 : 21-28 
 1 : 29-34 
 
 1 : 35-39 
 
 1 : 40-45 
 2 : 1-12 
 
 2 : 13, 14 
 
 3 : 19, 20 
 4: 14 
 
 4 : 16-.30 
 4:31 
 
 4':'3i-.37 
 4:38-41 
 
 4:42-44 
 5 : 1-11 
 
 5:' 12^16 
 5 : 17-26 
 5 : 27, 28 
 
 IV. From the Second PASsovi:it t ntil the Third. 
 From April, a.d. 28, to April, a.d. 29. 
 
 2: 13-25 
 3 : 1-21 
 3:22-24 
 
 3 : 25-36 
 
 4 : .5-42 
 4 : 4.3-46 
 4 : 46-54 
 
 46. At the Passover ; Heals the Impotent 
 Man 
 
 
 2 : 2;i-28 
 3: 1-6 
 3 : 7-12 
 3 : 1.3-19 
 
 3:"l'9-.30 
 
 3 : 31-3.5 
 
 4 : 1-2.5 
 4 : 26-:34 
 
 4 : '35^1' 
 5 : 1-21 
 2 : 15-17 
 2 : 18-22 
 
 5 : 22-43 
 
 ()":' i-6 ' " 
 
 
 6 : 7-11 
 
 6 : 12, 13 
 
 : 14-29 
 
 6 : 1-5 ' ' 
 6 : 6-11 
 
 6:l'2-16 
 
 6 : 17-49 
 
 7 : 1-10 
 7: 11-17 
 7 : 18-35 
 
 7 : '36-50 
 8: 1-3 
 
 8 : 'l'9'-21 
 8:4-18 
 
 8:"2'2-'2'5' 
 8:26-40 
 5:29-32 
 5 : 33-39 
 
 8 : 41-56 
 
 5: 1-47 
 
 47. Plucking the Ears of Grain 
 
 12: 1-8 
 12 : 9-14 
 12 : 15-21 
 
 
 48. Healing the Withered Hand 
 
 
 49. Withdraws to the Sea of Galilee 
 
 50. The Twelve Apostles chosen 
 
 
 52. Healing of the Centurion's Servant. . . 
 
 53. Raises a Widow's Son at Nain 
 
 54. John's Message to Jesus 
 
 8:5-13 
 
 ii':"2-i9 
 11 : 20-30 
 
 
 55. Upbraiding the Cities of Galilee 
 
 56. Anointed by a Penitent Woman 
 
 57. Second Circuit of Galilee 
 
 
 58. A Blind and Dumb Demoniac healed. . 
 
 59. A Sign demanded of Jesus 
 
 60. Christ's Mother and Brethren 
 
 12 : 22-37 
 12 : 38-45 
 
 12 : 46-50 
 
 13 : 1-23 
 13 : 24-35 
 
 13 : 36-53 
 8 : 18. 23-27 
 
 8 : 28-9 : 1 
 
 9 : 10-13 
 9 : 14-17 
 9 : 18-26 
 9 : 27-34 
 13 : r,4-.'").S 
 9 : 3.5-38 
 10: 1-42 
 11 : 1 
 
 14- 1-12 
 
 
 61. Parable of the Sower 
 
 
 62. Other Parables spoken to the Multitude 
 
 63. Wheat and Tares explained ; and 
 
 other Parables to the Disciples 
 
 64. The Tempest stilled 
 
 
 65. The Two Demoniacs of Gadara 
 
 66. Matthew's Feast 
 
 
 67. Discourse on Fasting 
 
 
 68. Jairus's Daughter ; the Bloody Issue. 
 
 
 69. Healing of the Blind and Dumb 
 
 
 70. Second Rejccticm at Nazareth 
 
 
 
 71. Third Circuit of Galilee 
 
 9" : 1-5 ' " 
 9:6 
 
 9:7-9 
 
 
 72. The Twelve endowed and sent forth . . 
 
 73 They go forth; Third Tour continued. 
 
 74. Herod's Opinion of Jesus ; John's Be- 
 
 headal 
 
 
SYNOPTICAL VIEW OF THE GOSPELS. 
 
 33a 
 
 BECT. SUBJECT. 
 
 75. Return of the Twelve 
 
 MATT. 
 
 14 : Va-'ai 
 
 14:ai-3(i 
 
 MARK. 
 
 (J : 30, .31 
 (i : 32- M 
 (i: 45-50 
 
 LUKE. 
 
 <J: 10 
 'J : 10-17 
 
 J0II5. 
 
 76. Feediiij,' the Five Tlu)Ui*aiicl 
 
 (: : 1-14 
 (j ■ 15-21 
 
 78. Discourse at Caperuaum 
 
 G : Ui-ll 
 
 V. FiiOM THE TuiRD Passovek lntil the ensuing Feast of Taulunacxes. 
 
 Sis mouths, from April to October, a.d. 29. 
 
 VI. 
 
 90. 
 100. 
 101. 
 102. 
 10.J. 
 104. 
 105. 
 10(i. 
 107. 
 108. 
 109. 
 110. 
 111. 
 112. 
 11. J. 
 lU. 
 11\ 
 llli. 
 
 117. 
 US. 
 Hit. 
 120. 
 121. 
 122. 
 1-23. 
 
 va. 
 
 12.5. 
 126. 
 127. 
 128. 
 129. 
 130. 
 131. 
 
 Jcsiis continues in Gali'ec 
 
 Traditions of the Elders 
 
 The Canaanitish Woman 
 
 Deaf and Dumb Man, etc., healed 
 
 Feeds the Four Thousand 
 
 A Si^n again demanded 
 
 TheLeaven of the Pharisees 
 
 Blind Man healed 
 
 Visit to the region of C:esarea Philippi 
 
 Jesus foretells his Death 
 
 The Transti-^uration 
 
 Healing the Dumb Demoniac 
 
 Jesus again foretells his Death 
 
 The Sacred Tribute 
 
 Contention among the Disciples 
 
 Dealing with anOflended Brother, etc. 
 
 On Forgiveness 
 
 Still continues in Galilee 
 
 Goes to tlie Feast of Tabernacles 
 
 Concerning following Jesus 
 
 15 : 1-20 
 15 : 21-28 
 15 : 29-;jl 
 
 15 : 32-39 
 15:39-lti:4 
 
 10 : 4-12 
 
 n : 1.3-20 
 
 16 : 21-28 
 
 17 : 1-13 
 17 : 14-21 
 17 : 22, 2;5 
 
 17 : 24-27 
 
 18 : 1-14 
 18 : 1.5-20 
 18 : 21-35 
 
 8: 19-22 
 
 : 1-2:} 
 : U-:iO 
 : 31-37 
 ; 1-9 
 : 10-12 
 : 13-21 
 : 22-26 
 ; 27-;30 
 31-9 : 1 
 : 2-13 
 : 14-29 
 : 30-32 
 :a3 
 : 33-50 
 
 9 : lS-21 
 9 : 2-2-27 
 9 : 28-36 
 9 : 37-43 
 9 : 43-15 
 
 9 : 40-50 
 
 9 : 51-56 
 9 : 57-62 
 
 •: 1 
 
 7:2-9 
 7: 10 
 
 Fkom tue Feast of Tabernacles till Christ's Arrival at Betd.^nt, 
 Si.x Days before tue Focrtu Passover. 
 
 Six months, less six days. 
 
 Jesus at tlie Feast ; teaches publicly. . 
 
 The Woman taken in Adultery 
 
 Further Public Teaching 
 
 Seventy instructed and sent forth 
 
 Return of thi; Seventy , 
 
 Reply to a Lawyer ; Good Samaritan. . . 
 Jesus at the House of Martha and Mary. 
 
 How to pray 
 
 Heals a Dumb Demoniac 
 
 Jesus Dines with a Pharisee 
 
 On Hypocrisy. Worldlincss. etc 
 
 Slaughter of Certain IJaliU^ans 
 
 A Blind Man healed on the Sabbath.. 
 
 The Good Shepherd 
 
 Jesus at the Feast of Dedication 
 
 Retires beyond Jordan 
 
 Heals an Inlirm Woman on Ihe Sabbath 
 Journeying and Teaching; warned 
 
 against llerod 
 
 •Tesus hears of Lazarus' Sickness 
 
 Dines with a Chief Pharisee 
 
 Requirements of Discipleshin 
 
 Lost Sheep, Lost Silver, Prodigal Son. . 
 
 Parable of the Unjust Judge 
 
 The Rich Man and Lazarus 
 
 Teaches Forbearance. Faith, etc 
 
 Goes to Bethany and Raises Lazarus. . . 
 
 Retires to Ephfaim 
 
 Passes through Samaria and Galilee . . . 
 On the Coming of the Kingdom of God . 
 
 The ImiMirtunate Widow, etc 
 
 Finally leaves (Jalilee ; on Divorce 
 
 Blesses Lit lie Children 
 
 The Rich Young Ruler 
 
 19 : 1-12 
 19 : 13-15 
 19 : 16-30 
 
 10 : 1-12 
 10 : 13-16 
 10 : 17-31 
 
 10 : 1-16 
 10 : 17-24 
 10 : 2,5 37 
 
 10 : 38-12 
 11: 1-13 
 
 11 :U-36 
 
 12 : 37-.5.1 
 
 12 : 1-59 
 
 13 : 1-9 
 
 7:11-8: 1 
 8: 2-11 
 8 : 12-59 
 
 13 : 10-21 
 
 13 : 22-33 
 
 14 : V-24 
 14 : 2.5-.35 
 15 : 1-32 
 10 : 1-13 
 10 : 14-31 
 17 : 1-10 
 
 9: 1-41 
 10 : 1-21 
 10 : 22-39 
 10 : 40-42 
 
 17: 11-19 
 17 : 20-:J7 I 
 18 : 1-14 
 
 11: 1-6 
 
 1 1 : 7-46 
 11 : 47-51 
 
 15-17 
 
 18-30 
 
340 
 
 SYNOPTICAL VIEW OF THE GOSPELS. 
 
 BECT. SUBJECT. 
 
 132. Laborers in the Vineyard 
 
 133. Third Time foretells his Death 
 
 134. The Ambitious Kequest of James and 
 
 John 
 
 135. Healing T\vo Blind Men near Jericho. . 
 
 136. Zaccheiis ; the Ten Pounds 
 
 137. Jesus sought at Jerusalem 
 
 138. Arrives at Bethany Six Days before the 
 
 Passover 
 
 MATT. 
 
 20 : 1-16 
 20 : n-19 
 
 20 : 20-28 
 20 : 29-34 
 
 MARK. 
 
 10 : 32-34 
 
 10 : 35-45 
 10 : 40-52 
 
 LUKE. 
 
 18 : 31-34 
 
 18: 35-43 
 19 : 1-28 
 
 19:28 
 
 VII. The Last Passover Week. 
 Seven days, April 2nd to April 8th, a.d. 30. 
 
 139. 
 
 140. 
 141. 
 
 142. 
 143. 
 
 144. 
 
 145. 
 146. 
 147. 
 148. 
 149. 
 150 
 151. 
 152. 
 153. 
 154. 
 155. 
 156. 
 157. 
 
 158. 
 159. 
 
 160. 
 
 161. 
 162. 
 
 163. 
 164. 
 
 165. 
 166. 
 167. 
 168. 
 169. 
 170. 
 171. 
 
 172, 
 
 First Day of the Week, Public Entry 
 
 into Jerusalem j 
 
 Certain Greeks desire to see Jesus 
 
 Second Day of the Week. The Barren 
 Fig-tree ! 
 
 The Temple Cleansed 
 
 ITiird Day of the Week. Withered Fig- 
 tree I 
 
 In the Temple ; the Two Sons j 
 
 The Wicked Husbandmen 
 
 Marriage of the King's Son 
 
 Tribute to Caesar 
 
 Concerning the Resurrection 
 
 The Great Commandment 
 
 Christ the Son of David 
 
 Last Discourse to the Jews 
 
 The Widow's Mite 
 
 Reflections on the Unbelief of the Jews 
 
 Discourse on the Mount of Olives 
 
 The Ten Virgins ; the Talents 
 
 Graphic Scene of the Judgment 
 
 Fourth Day of the Week. The Rulers 
 conspire 
 
 The Supper and Anointing at Bethany 
 
 Fifth Day of the Week. Preparation 
 for the Passover 
 
 Sixth Day of the Week. The Passover ; I 
 Contention of the Twelve ) 
 
 Washing the Disciples' Feet 
 
 The Traitor pointed out; Judas with- 
 draws 
 
 Jesus foretells the Fall of Peter 
 
 Institutes the Lord's Supper (1 Cor. 
 11:23-26) 
 
 Valedictory Discourse ... 
 
 " " Continued 
 
 " " Concluded 
 
 Christ's Intercessory Prayer 
 
 Again foretells the Fall of Peter 
 
 The Agony in Gethsemane 
 
 Betrayal and Apprehension 
 
 Jesus before Annas 
 
 21 : 1-11 
 S.1 : 17 
 
 21 : 18, 19 
 21 : 12-16 
 
 21 : 20-22 
 21 : 23-32 
 
 21 : o3-46 
 
 22 : 1-14 
 22 : 15-22 
 22 : 23-33 
 22 : 34-40 
 22 : 41-16 
 £3 : 1-39 
 
 1-11 
 11 
 
 173. Peter thrice denies Christ 
 
 174 Jesus before Caiaphas 
 
 175. The final Formal Examination 
 
 176. Jesus led to Pilate 
 
 177. Remorse and Suicide of Judas (Acts 
 
 1: 18, 19) 
 
 178. Jesus before Pilate 
 
 179. Jesus before Herod 
 
 180. Again before Pilate ; Barabbas 
 
 24 : 1-51 
 
 25 : 1-30 
 
 25 : 31-40 
 
 26 : 1-5 
 26 : 6-16 
 
 17-19 
 20 
 
 26 : 21-25 
 26 : 26-29 
 
 26:30-35 
 26:36-46 
 26 : 47-56 
 
 11 : 12-14 
 11 : 15-19 
 
 11 : 20-26 
 
 11 : 27-a3 
 
 12 : 1-12 
 
 12 • 1.3-17 
 12 : 18-27 
 12 : 28-34 
 12 : 35-37 
 12 : 38-40 
 
 12 : 41-44 
 
 13 : 'l'-37 
 
 14: 1,2 
 14 : 3-11 
 
 14 : 12-16 
 14: 17 
 
 14 : 18-21 
 14 : 22-25 
 
 14 : 26-31 
 14 : 32-43 
 14 : 43-52 
 
 19:29-44 
 
 19:45-46; 
 37,38 
 
 20 : 1-8 
 20 : 9-19 
 
 20 : 20-26 
 20 : 27-10 
 
 20 : 41-44 
 20:45-47 
 21: \-A 
 
 ii : 5-36' 
 
 22: 1,2 
 22 : S-6 
 
 22 : 7-13 
 (22:14-18. 
 ) 24-30 
 
 22 : 21-23 
 22 : 31-38 
 
 22 : 19, 20 
 
 22:89 
 22 : 40-46 
 22 : 47-53 
 
 26 : 58,69-75 14 : 54,66-72 22 : 54-62 
 
 26 : 57,59-68 14 : 53,55-65 22 
 
 27:1 
 27:2 
 
 27 ; 3-10 
 27 : 11-14 
 
 27 : 15-26 
 
 15:1 
 15: 1 
 
 15:2-5 
 15 : 'e-l's 
 
 54,63-65 
 : 66-71 
 : 1 
 
 :2-5 
 :6-12 
 : 13-25 
 
 11 : 55-57 
 13:1,9-11 
 
 12: 12-19 
 12 : 20-36 
 
 12 : 37-50 
 
 12:2-8 
 
 13 : 1-20 
 
 13 : 21-30 
 13 : 31-38 
 
 1-31 
 1-27 
 1-33 
 1-26 
 1 
 1 
 
 a-11 
 18 : 12-14, 
 
 I 19-23 
 
 \ 18:15-18, 
 
 I 25-27 
 
 18:24 
 
 18:28 
 
 18 : "28-38 
 l'8:39''40 
 
SYNOPTICAL VIEW OF THE GOSPELS. 
 
 3-.1 
 
 FECT. StJBJECT. 
 
 181. Scourged and delivered to be crucified. 
 
 182. Led away to be crucified 
 
 18:1 The Crucifixion ; 
 
 181. Phenomena attending his Death 
 
 1*). Tlie Burial ■■■■■■ 
 
 180. The .ieieiUh Day <•/ the ^Veek. Sepulchre 
 
 sealed and guarded 
 
 VIII. Fkom Curist'3 Resurrection till uis Ascension. 
 Forty days, April to May, .\.d. 30. 
 
 187. 
 
 188. 
 ]8it. 
 190. 
 191. 
 19 > 
 195 
 194. 
 lUo. 
 
 190. 
 
 19T. 
 
 198. 
 
 i.>:t. 
 
 201. 
 202. 
 
 The Fimt DmjoffheWeek. The Resur- 
 rection 
 
 Women vi.«it the Sepulchre 
 
 Vision of Angel.-* 
 
 Peter and John at the Sepulchre 
 
 Jesus appears to Mary Magdalene 
 
 Meets the Other Women 
 
 Report of the Women. 
 
 Keport of the Watch 
 
 Appears to Two Disciples and to Peter 
 (1 Cor. 15 : 5) • 
 
 Eveninq at (fieClme of the First Day of 
 the VVeek. Appears to Ten Apostles 
 (1 Cor. 15 : 5) 
 
 Evening at lite Close of the First Day of 
 the Next Week. Appears to Eleven 
 Apostles 
 
 Appears to Seven Apostles 
 
 Appears to above Five Hundred (1 Cor. 
 15 : 0) ••• 
 
 Ho is seen of James : then of all the 
 Apostles. 1 Cor 15 : 7 ; Acts 1 : 3-8. . . 
 
 The Ascension (Acts 1 : 9-12) 
 
 John's Conclusion of his Gospel 
 
 2-4 
 1 
 
 5-8 
 
 28 : 9, 10 
 
 ^' I'll -15 
 
 16: 1^ 
 16: 5-8 
 
 16:9 
 16: 10,11 
 
 l(i : 1-2, 1.1 
 
 16:14 
 
 24:1.2 
 a4:3-8 
 24: 12 
 
 24:9-11 
 
 24 : 13-35 
 
 24 : 36-49 
 
 28:16 i 
 
 28 : 16-20 16 : 15-18 
 
 16:19.20 24:50-53 
 
 20: 1,2 
 
 20 : 3-10 
 20 : 11-n 
 
 20: 18 
 
 20: 10-25 
 
 20.26-29 
 21 : 1-23 
 
 |20:;»,-31: 
 I 21 :24,a6 
 
 NOTE TO THE REVISED EDITION. 
 
 In harmonizing the Gospels in the Common version the following shoiiUI 
 be Stiid : 
 
 L Our Common versitm was translated from later manuscripts. The oldest 
 Greek nianuscript.s are acknowledged to be the purest and best ; and they 
 present the four Go.spcls in their greatest independence. The tendency 
 among copyists, or transcribers, has been to introduce interpolations into tlie 
 te.\t in order to harmonize and a.ssimilate the narratives. Assimilation was 
 more often made by inserting from the longer te.xt into the shorter; or by 
 conforming a quotation more exactly to the Old Testament. Matthew ap- 
 pears to have frequently been assimilated to Luke, and Mark to one of the 
 
 " 2 The translators of our Common version often used considerable variety 
 in rendering the same (ireek word. They increa.sed the beauty of their style 
 thereby, but sometimes sacrificed exactness. The Revised and the Improved 
 versions are superior in both these respects. These notes on the Gospels have 
 also sought to remedy these defects. i • r * 
 
 The author, in his licvhcd Hnnnony of the Four Gnspeli, has placed in toot- 
 notes manv corrections from the Revised version. Thus the student has thq 
 two-fold advantage of comparing the Gospels in both versions. 
 
SUGGESTIONS ON THE STUDY OF MARK. 
 
 How rarely do we hear of a Sunday School or a Bible Class studying the 
 Gospel of Mark ? Yet no Gospel is more deserving of study. From none 
 can we so soon get so good a view of our Savior's life. None is better 
 suited for beginning the study of the Gospels. " There is something in 
 its structure," says Dr. J. A. Alexander, " which makes it eminently fit to 
 give the first impression of the Gospel History, and prepare the reader for 
 the study of the other books." So also Webster and Wilkinson in their 
 Greek Testament say, " We would suggest to those who put this work into 
 the hands of their pupils at school, that there are reasons wliy the second 
 Gospel should be read before any other, as the best introduction to the 
 regular and systematic study of the New Testament." Such is also the 
 opinion of many of our best educators ; and in many Theological Semina- 
 ries, the Gospel of Mark is made the basis for the study of the Evangelists. 
 But equally adapted is this Gospel to the various grades of Sabbath-school 
 teachers and scholars. There is scarcely a reason for its critical study 
 which is not also equally strong for its popular study. 
 
 In studying this Gospel I would suggest : First read it at a single sitting, if 
 possible, so as to get a view of it as a whole. Then read it in order to note 
 its general divisions, and then analyze each division. Familiarize yourself 
 with these so as to be able to state from memory the analysis as a whole, and 
 the contents of each chapter. Read the Introductory Remarks at the begin- 
 ning of the volume. Refer frequently to the Synoptical View of the four 
 Gospels. Familiarize yourself with the locality of places mentioned in the 
 Gospel. Consult the comments so far as necessary, and read the practical 
 remarks. Look out and fix in mind the Scripture references. You will thus 
 become master of the Gospel, and prepared to study the others, either singly 
 or in harmony.' 
 
Date Due 
 
 aC 17 '48 
 
 
 
 
 ■■■■***» 
 
 
 
 
 ^iiff^ 
 
 ' 
 
 
 
 ttw^*' 
 
 
 
 
 
 
 
 
 
 
 
 
 ^Mivmif 
 
 
 
 
 ,,g^^||Mi 
 
 r 
 
 
 
 
 »*Bt<.. 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 f) 
 
 
 
 
?sipS'«.--r::r:s„.. 
 
 Pr.nceion Theological 
 
 Sem.nary-Speer Library 
 
 7 '01 2 000579492 
 
 ji 
 
 i 1 
 
 ? ! .•- 
 
 I 
 i .1