THE UNIVERSITY OF ILLINOIS LIBRARY From the collection of Julius Doerner, Chicago Purchased, 1918. 1)47 c.f Return this book on or before the Latest Date stamped below. A charge is made on all overdue books. University of Illinois Library !9I1 M32— 30715 ■ . ••U', //V . ■■ ‘ ■' I - ■-./ •*y// <■ . . NOTES ON THE GOSPEL OF MARK; EXPLANATORY AND PRACTICAL. A POPULAR COMMENTARY UPON A CRITICAL BASIS, ESPECIALLY DESIGNED FOR PASTORS AND SUNDAY-SCHOOLS. ALSO, A YEAR IN MARK DESIGINED AS A SPECIAL STUDY FOR BIBLE-CLASSES. BY GEORGE W. CLARK, D.D., Authob op “A New Harmony of the Gospels,” “Notes on Matthew,” &o. WITH ILLUSTRATIONS. NOTES ON THE GOSPELS OP LUKE AND JOHN IN PREPARATION. PHILADELPHIA : BIBLE AND PUBLICATION SOCIETY, 530 ARCH STREET. 1873. Entered according to Act of Congress, in the year 1872, by GEORGE W. CLARK, In the Office of the Librarian of Congress, at Washington. Lanob, Littlb & Hillman, PSINTBBS, SLECTROTYPEKS AND STEREOTYPEBS, 108 to 114 WoosTKK St., N. Y. 3a M VY 1 2 cJl $ PREFACE. This volume has been prepared under the conviction that no Gospel has been so neglected as that 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 with 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 nn 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. Difficult 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 exegetical and textual criticism, and of recent discovery, have been sought 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 K 673252 iv 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 preaching, and week-day evening lectures. The division of chapters into verses, first introduced into the English Bible by the Genevan version (A.D. 1560), often 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. The reader’s attention is specially directed to The Year in Maek, at the end of the volume. Its design is to excite a more diligent study of tlie Second Gospel, especially in Bible schools and Bible classes. It is an attempt to contribute something toward bringing up Mark to at least a common level, in the popular heart, with the other evangelists. 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 oi 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^ 1873. 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 as the second. So also Irenaeus, about A.D. 183, who had sat at the feet of Polycarp, 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 OP THE SECOND GOSPEL. The second Gospel has been universally ascribed to Mark, as its autiior, whom ancient Christian writers with one consent declare to have been ‘‘the interpreter of Peter.” He w'as probably the “John whose surname was Mark,” mentioned in Acts 12 : 12, 25, the former being his Jewish, vi INTRODUCTORY REMARKS. and tlie latter liis Roman name ; tlie son of Mary, a Christian matron and Jewish proprietress, residing at Jerusalem, Acts 12 : 12 ; 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 : 60-66), but this is unsupported and contrary to another, that he was neither a hearer nor a follower of our Lord. More probable is the opinion that he w^as 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 second 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. 24. After this he was with Peter at Babylon, 2 Pet. 5 : 13. Still later he seems to have been with Timothy at Ephesus, 2 Tim. 4 : 11. Beyond this point the Scriptures are silent concerning him. Tradition, however, brings Mark with Peter at Rome, but this appa rently rests upon a misunderstanding of 1 Pet. 5 : 13, Babylon being wrongly taken as the typical name of Rome {Eusebius, Eccle. Hist. ii. 15 ; vi. 14). Thence 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 Baronins 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, that 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 INTRODUCTOEY REMARKS. vii 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 library 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 OP 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 (1833), 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 {Eccle. 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) as 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 tellB 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. viii INTRODUCTORY 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 Irenseus 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 distinguished founder of the church, to whom it might naturally be ascribed, but to one, the ascription to whom can hardly be accounted for, except by its foundation in matter of fact.” GENUINENESS OP 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 has become common to regard these verses as not belonging to the original Gospel. Before him, Mill (1707), Bengel (1734), Wetstein (1751), Birch (1788), and Matthaei (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 he did not copy them, for some unknown reason, he left a place for their future insertion. That some INTRODUCTORY REMARKS. ix copies of this Gospel existed in early times without this passage, may be variously explained. Tlie last leaf of some copy may have been worn away; or torn ofl' by accident, or through hierarchical prejudice against a passage presenting so great unbelief among the Apostles. Or the diffi- culty of reconciling this portion of Mark with the other Gospels might possibly have led some transcriber to omit it. Such difficulty is noticed by 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. 212-242), 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 some 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 the 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 hundred years older than any now extant. And in the fourth century, to which the Vatican and Sinaitic manuscripts belong, the Latin Vulgate,* made by Jerome, the Gothic, and Mernphitic versions, have this portion of Mark’s Gospel. And so have several manuscripts of the Armenian version, which was possibly made as early as the fifth century. To this must be added the testimony of early Christian writers. Justin Martyr (A.D. 151) in his first Apology (c. 45) quotes from verse 20 ; and Irenaeus (A.D. 177-202) in his third book against Heresies (10. 6) quotes verse 19, and thus recognizes this passage as a part of Mark’s Gospel. * As in the oldest manuscript of Jerome’s version. Codex Amiatinus. X INTRODUCTORY REMARKS. Hippolytus (A.D. 190-227) quotes the 17tli and 18tli 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 the early Syrian church, in his first Homily (A.D. 337) quotes verses 16-18. The same verses, and also the 20th, are quoted by Ambrose, about A.D. 380. Chrysostom (A.D. 400) refers to the 9th verse, and quotes the 19th and 20th, and says, This is the end of the Gospel.” (0pp. iii. 765, A, B.) Augustine (A.D. 395-430) fre- quently quotes from this passage, and says that Markus 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 whole passage, would say that it is not found in all the copies of Mark's Gospel, that the accurate copies make Mark’s narrative end with “ For they yv’ere 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 authentic Palestinian Gospel of Mark, and had therefore placed it in his own work (Burgon’s Last Twelve Verses of Mark, pp. 288-290.) Mr. Burgon* also states (p. 122) that twenty-two later manuscripts contain a * Mr. Burgon (pp. 114-122, 228-231) found by personal examination that Tischendorf, Tregelles, and others had erroneously made some of these manuscripts bear testimony against these verses. INTRODUCTORY REMARKS. xi similar comment, wliile 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 has 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. Second, Internal evidence, upon the whole, confirms the external, and f avoids the authorship 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 suppose that the Gospel originally had another. The brief ending found in the Regius manuscript, already referred to, is 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 ministry. 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 passage is in unison with what pre- cedes. 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 specifications also 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 here : such is the word translated early in ver. 9, unhellef in ver. 14, and creature in ver. 15. See also on ver. 17. But it has been objected 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. 355-3G2). He shows that Mark’4 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 verses, 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 weight 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 them 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. 2. 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. xiii Mark wrote under the influence and direction of Peter. The testimony of Papias has already been given. Irengeus calls Mark “ the interpreter and attendant of Peter/’ who “ delivered to us, in writing, the things which had been preached by 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 completion, but approved of it afterward. Similar testimony is given by Tertullian, 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, 16. 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 : 21,22, 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, c.'. 14 : 54, 66-72. (4.) The modesty of Peter may be noticed in the omission 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 appears 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 are 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 GOSRELS. The Gospel of Mark, however, is not a compilation. From beginning to end are the characteristics of one and the same author. Whatever the XIV INTEODUCTORY REMARKS. sources of information, oral or written, the material was evidently digested in the 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- sembles 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 boTi, 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 such a supposition, and wherever they are in common, each treats his subject independently. Wherever there is verbal agreement, it is princi- pally in reciting the 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 deeds 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 : 88), 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. XV first person instead of tlie third, and incidents are often 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 great activity. “ Each fresh advance, each new contest and victory, is preceded by a period of retirement. Thus the Savior at the commencement of his work leaves the obscure abode of his humiliation at Nazareth, that by humble submission to the baptism of John, he might insure his victorious progress. Thence ho retires into the wilderness ; again and again he repairs into the desert to issue forth 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 his embassadors.” — L ange, Marhy 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 (2 : 14); James and John were surnamed Boanerges (3: 17); Jesus is the carpenter (6:3); the woman of Canaan a Greek and a Syrophoenician by nation, and Jesus re- tiring into a house (7 : 24-26) ; Mary Magdalene dispossessed of seven devils and the first to behold a risen Savior (ch. 16 : 9) ; and many similar facts. To Mark also we are principally indebted for what hints we have con- cerning the gestures and looks of Jesus, chs. 1 : 21 ; 3 : 5, 34 ; 9 : 36 ; 10 : 16, 23, 32, etc. And also for the sighs of Jesus, ch. 7 : 34 ; 8 : 12 ; compare ch. 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 phrases 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 affectionately following the official min- istry of Jesus, “ recording his positions and looks and gestures, and giving us the very echo of the tones with which 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 WHOM WRITTEN? Mark wrote specially for Gentile Christians. Ilis 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 XVI INTRODUCTORY REMARKS. Jesus to wliicli 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, J udea 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 f;osition, 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 : 31 ; 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 (3 : 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 uncleanness, 7 : 1-4. “ The preparation” is ex- plained as the day before the Jewish Sabbath, 15 : 43. Mark also translates the Hebrew or Aramean expressions coming from the lips of Jesus, which was needed, not for Jewish readers, but for Gen- tile. Thus Boanerges means sons of thunder” (3 : 17). Talitha cumi, the words addressed to the daughter of Jairus, signifies, ‘‘ Damsel, I say to thee, arise” (5 : 41). Gorban is ‘‘a gift” (7 : 11). Ephatha means ‘‘be opened” (7 : 34). Bartimceus is explained as “ the son of Timaeus” (10 : 46). Gehenna or hell is unquenchable fire (9 : 48). Abba means “ father” (14: 38), and Golgotha is interpreted, “ place of skull” (15 : 33). “ 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 be more intelligible to Gentile read- ers. Likewise the two mites, Jewish money, is explained as being equal in value to the Roman farthing (13 : 43). 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, 6) ; 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,” 3 : 27. He alone quotes that part of Isaiah’s prophecy, “ of all nations,” 11 : 17. Ho alone giv^es the admission of the INTRODUCTOHY REMARKS. xvii scribe, that love is more than all the whole burnt-offerings and sacrifices, 13 : 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 are 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 33d chapter of Matthew. But the answer regarding tribute, Render to Caesar the things that are Caesar’s,” (13 : 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 healing of the daughter of the Syrophoenician 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 to Papias, 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, A.D. 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. 63, the time when that epistle was written. Mark at this time was with Paul at Rome, 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 epistle to Timothy, during his second imprisonment at Rome, about A.D. 67 or 68, Mark ap- pears to have been in Asia Minor, 3 Tim. 4 : 11. From all this we may conclude that the most probable time of the writing of this Gospel, or at least of its publication, was between A. D. 63 and 68. xviii INTRODUCTORY REMARKS. PLACE WHERE THIS GOSPEL WAS WRITTEN. Tlie 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 (1 Pet. 5 : 13) gives but the slightest 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 IrenaDus, do not speak of it. As for Peter, it is not certain that he ever was at Home ; 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 something of Latin, but prove nothing regarding the place 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. 1872, pp. 231-238). 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 And group- ing and classifying; in Luke historic sequence and order; but in Mark life-sketrlies, developing a series of mighty achievements in overcoming sin and the powers of darkness, the elements of nature, bodily maladies, and death ; 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. 2. 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, culminating in an organized movement, ch. 1 : 14 — 3 : 12. 3. Galilean ministry, from the appointment of the Apostles to Christ’s departure for the country of Tyre and Sidon. A period of great Pharisaic malignity, marked on the part of Jesus by a change to parabolic instruc- tion ; also of great miracles, and great activity of Christ and the Apostles. INTRODUCTORY REMARKS. XIX The relation of Jesus to liis relatives, to malignant and blasphemous Pharisees, to unbelieving countrymen, and to Herod Antipas, is brought to view, cli. 3 : 13 — 7 : 23. 4. Christ’s visit to the Gentile world, cli. 7 : 24-30. 5. Christ’s ministry in Decapolis and northern Galilee. The transfigu- ration, ch. 7 : 31—9 : 29. 6. Later ministry in Galilee, ch. 9 : 30-50. 7. Last journey from Galilee through Perea to Jerusalem, ch. 10 : 1-52. 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. 16. 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. GENEEAL CONTEXTS. PAGE Preface hi. Introductory Remarks v. A few Works, etc xx. Explanatory Comments and Practical Remarks 21 List of Illustrations 328 Index 329 Table of Time, Festivals, Measures, and Money 336 Synoptical View of the Four Gospels 337 Suggestions on the Study of Mark 342 A Year in Mark 343 A FEW WORKS REFERRED TO IN THESE NOTES, AND ACCESSIBLE TO GENERAL READERS. Alexander, Dr. J. A. Commentary on Mark. Scribner & Co., New York. Alford, Dr. Henry. Critical Commentary. Harper & Brothers, New York. Bengel, Dr. J. A. Gnomon of New Testament. A New Translation by Professor C. T. Lewis and M. R. Vincent. Perkinpine & Higgins, Philadelphia. Burgon, j. W. The Last Twelve Verses of Mark. Oxford and London. Campbell, Dr. George. The Four Gospels. Boston. Coleman, Dr. L. Ancient Christianity Exemplified. Lippincott & Co., Philadelphia. Con ANT, Dr. T. J. The Gospel by Matthew, Revised with Critical and Philological Notes. Also, The Meaning and Use of Baptizein^ Philologically 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. Gill, Dr. John. Commentaries. Philadelphia. Hackett, Dr. H. B. Illustrations of Scripture. Gould & Lincoln, Boston. Hanna, 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 Dr. 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, Edinburgh. Newman, Dr. J. P. From Dan to Beersheba. Harper & Brothers, New York. Olshausen, 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. Smith, Dr. W. Dictionary of the Bible. American Edition ; revised and edited by Pro- fessor fl. B. Hackett, D.D. Hurd & Houghton, New York. Stanley, Dean. Sinai and Palestine. Scribner & Co., New York. Stier, Dr. R. Words of the Lord Jesus. Revised American Edition. N. Tibbals & 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 & Co., New York. THE GOSPEL ACCORDING TO MARK. CHAPTER I. The ministry of John the Baptist ; the baptism of Jesus, I. THE beginning of the gospel of Jesus Christ, ^ the «Lk. l. 35 ; John CHAPTER I. The inspired narrative, as written and delivered by Mark, is veiy appro- priately inscribed, The Gospel according to Mark. The four Gospels present only one divine record, but from four points of view. That of Mark is about to be given. The title is found in many ancient manuscripts, and was doubtless ver}^ early applied to this narrative. The word saint, so often found in this and other inscriptions, is an addition of a late date, and inconsistent with the style of the book and the simpli- city of God’s word. In the New Testa- ment, titles are not thus applied to Christians individually as distinguish- ing epithets. Mark makes no mention of either the genealogy or birth of Christ, illustrat- ing Jesus in this respect as priest after the order of Melchisedec : “ Without father, without mother, without de- scent; having neither beginning of days, nor end of life ; but made like unto the Son of God ; abideth a priest continually,” Heb. 7 : 3 ; 5 : 5, 6. He begins his Gospel by describing the preaching and baptism of John, the baptism and temptation of Jesus. Then he proceeds to the ministry of Jesus in Galilee, depicting especially his works, 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 : BO- SS. Indeed it embraces the same ex- tent as that specified by Peter in Acts 1 22 . 1-8. Tue Preaching and Baptism OF John. Matt. 3 : 1-12 ; Luke 3 : 1-8. The account of Mark is the most concise, but sudden and vivid. The prediction quoted in ver. 2 is not re- corded by the other evangelists. 1. The beginning* The first three verses are closely connected, and refer to the ministry of John as the forerun- ner. Hence the heginning 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. The gospel* The good news, for so the word means ; the glad tidings of a Savior and of his salvation. The Gospel of Jesus Christ here means the good news concerning Jesus Christ. Compare Rom. 1 : 3. This began to be proclaimed by John. Compare Luke 16 : 16. It should be noted that Mark uses the word gospel more frequently than the other evangelists. Jesus* The personal name of our Lord, the Greek form of Joshua, mean- ing Jehovah his help or Savior, 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 anoivted, 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* Son of God or God]s Son, the article being omitted in the original. Brevity was often studied in titles. Matthew (ch. 1:1), who wrote for Jewish Christians, introduces Christ as Son of David in his relation to Israel ; but Mark, who wrote for Gen- tile believers, presents him at once as Son of God, 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 proi)hets ; 22 MARK I. A.D. 2r>, 2 Son of God ; as it is written in the prophets, Be- l. 34; lieb. i. hold I send my messenger before thy face, which 3 shall prepare thy way before thee ; the voice of one crying in the wilderness. Prepare ye the way of the 4 Lord ; make his paths straight. John did baptize ‘’Mt. 3. l; Lk. 3. in the wilderness, and preach the baptism of re- ^ the Gentile that he was possessed of divinity, an Almighty Savior, before whom all the pretended divinities of heathendom were evidently spurious. Hence, while Matthew especially gives the fulfillment of prophecies and the words of Jesus, Mark dwells particu- larly on the acts and power of J esus. 2. As it is Avritteii. Though Mark wrote for Gentiles, he did not ignore the old dispensation and the Old Testament Scriptures. He jntimates the fulfillment of an ancient prophecy, and the quotation is itself a brief de- scription of John’s ministry as the fore- runner of Christ. The first three verses of this chapter may be regarded as a superscription of John’s ministry. Ill the prophets. Mai. 3:1; Isa. 40 : 8. The majority of the best manu- scripts and versions read “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 comnfonly translated aiujel^ is here used in its primary and wider sense. J ohn was the messenger of God who was to prepare the way for the 11 essenger or Angel of the Covenant, — the forerunner of the Messiah. Pre- pare thy Avay. Fully make ready for thy advent. Before thy face. Im- mediately before thee. Before thee. This is not found in the oldest manu- scripts. 3. 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 applica- tion. The voice of one crying. The voice of a crier, of a herald, excit- ing attention, but Ci^mi^aratively of short duration. And so was John’s ministry. Wilderness; denotes an uninclosed, un tilled, and thinly inhab- ited district. The word was applied to mountainous regions, to districts fitted only for pasture,and to tracts of country remote from towns and sparsely settled. Prepare, by leveling and straighten- ing the roads, as was customary before Oriental monarchs on their journeys and marches. A different 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, and to him as the precursor of Christ. He went before, rebuking the proud, exposing hypocrites, calling men to repentance, directing their minds to the Messiah, and making ready a people prepared 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 (ch. 1) as an historian gives an account of his birth. His parents 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. 6 : 1-3) in that wild and thinly settled region, till he began his ministry, Luke 1 : 80. He commenced his min- istry in the fifteenth year of Tiberius Caesar, which was the 779th year of Rome or A. D. 25, probably in the spring or summer. In the autumn com- menced a Sabbatical year, the year of our Savior’s baptism and the beginning of his ministry, as well as of a good portion of John’s ministry. Mark like Matthew introduces John abruiffly, as one demanding notice, only in his offi- cial work as the Forerunner of Jesus. 4. John did baptize. Rather, John came baptizing . . . preachimj^ etc.; in conformity and fulfillment of the pro])hecies just quoted. The word haj)- tize is file Greek word baptizo transferred into our language and the termination altered. The literal meaning of the A.D. 26. MARK I. 23 Greek word is plunge^ immerse. This is admitted universally among Greek scholars. Alexander de Stourdza, a Greek and one of the most learned men of the present age, says: “The verb baptizo has, in fact, but one sole accepta- tion. It signifies literally and always, to plunge. Baptism and immersion are therefore identical ; and to say baptism by aspersion is as if one should say immer- sion by aspersion., or any other absurdity of the same nature.” — Cousid. sur la Boot.., etc.., p. 87. Prof. A. N. Arnold, D.D., for many years a missionary in Greece, says in The Examiner and Chronicle., March 16th, 1871 : — “ The word baptizo is used by the modern Greeks, not only in the technical sense, as describing the Christian rite of baj^tism, 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 Greek published in Athens in 1812, the French word ‘immersion’ is defined by the three Greek words, ‘ em- bapsis, baptisis, katadusis.’ The last word is the one commonly used by an- cient and modern Greek writers, when they have occasion to describe the act of baptism. Thus when they speak of trine-immersion., they always say treis kataduseis, and never tria baptisrnata., because they regard the three immer- sions as constituting only one baptism, in the technical sense of the word. In an English-Greek Lexicon, published in Corfu, in 1827, by a missionary of the London Missionary Society, a zealous defender of infant sprinkling, the first Greek definition of the word ‘ immerge’ is baptizo. The lexicographer, however, under an influence which those who knew him can scarcely understand, avoids using the word baptizo in defin- ing the very next word, namely, ‘ im- merse.’ How it comes to pass that the Greek baptizo is an equivalent in English of Immerge, but not of immerse, he has not attempted to explain. “ There is no lack of examples in the Greek literature of the i)resent day, of the use of the verb in question 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 description of the way of prepar- ing the explosive gun-cotton which made so much noise a quarter of a cen- tury ago, the Minerva, an Athenian newspaper, says, ‘ Common cotton, well cleansed, is taken, which being immersed (baptizomenon) 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 Greek writers, ‘forbids an honorable man to ‘ dip (baptizein) his pen in the filth of flattery. ’ Again the same writer says, ‘ 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 The Age (Aion) : ‘ The Papists verily believe that they are saved by being sprinkled (rantizomenoi), and not by being baptized (baptizomenoi).’ “In fine, this Greek word has never changed its meaning. Alike in ancient and in modern times, alike in its com- mon and in its ecclesiastical use, its meaning is solely and always, ‘ to im- merse, to dip.’ ” Prof. E. A. Sophocles, of Harvard University and a native Greek, in his Greek Lexicon of the Roman and By- zantine Period from B. C. 146 to A. D. 1100, defines baptizo to mean to dip, im- merse, sink, with various metaphorical uses growing directly out of this pri- mary sense. In regard to the religious ordinance he adds : “ There is 'no evi- dence that Luke and Paul, and the other ivriters of the New Testament, put 'upon this verb meanings not recognized nv THE Greeks.” Under the word baj)- tisrna numerous references are given to the earliest ecclesiastical writers, in proof that baptism was immersion. It may also be added that the Syriac Peshito version of the second century uses the verb amad, to immerse, to translate the Greek baptizo. Sec a learned article in the Baptist Quarterly (Jan. 1872, pp. 106-110) by Dr. C. H. Toy, in which he shows that amad is never used as a Syriac word in the sense 24 MARK I. A.D. 26. 5 pentance for tlie remission of sins. And there went ® Ac. out unto him all the land of Judaea, and they of Jeru- 3^^23-26 ’; Ac~'ii)i Salem ; ^ and were all baptized of him in the river of 4 , 18 . Jordan, ® confessing their sins. 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 : 88. But it is only with its literal meaning that we have here to do. Compare on Matt. 3 : 6. See also on ch. 6 : 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- laiiied by the next verse, “ In the river ordan,” which fiowed 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 ; impljung, enjoining, and symbolizing repentance. John’s ministry consisted of preach- ing and baptizing. Matt. 3 : 2-6. 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 The Baptist (Matt. 3 : 1), and his preach- ing was specially designated as that of baptism ; and as his baptism implied^ enjoined, and symbolized repentance, it was styled the baptism of repentance. For the remission of sins. Unto the forgiveness of sins. Baptism had respect to forgiveness as connected v/ith 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. The immediate result of John’s ministry. All the land of Judea. The country soutli of Samaria between the 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 they 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 concise 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 from Jerusalem. That Jerusalem was greatly moved is evident not only from this* declaration, but from the fact that priests and Levites were sent to him from there (John 1 : 19), and Pharisees and Sadducees came to his baptism. Matt. 3 : 7. Com- pare John 5 : 35. And were all baptised. All should be omitted here; it belongs be- fore “They of Jerusalem.” See pre- ceding paragraph. Tlie people gen- erally who came were baptized. The Pharisees and Sadducees were excep- tions, Matt. 3:7-9; 21 : 25, 26. In the river of Jordan. Rather, In the river Jordan. The Jordan, which means “ the descender,” well merits its name by passing 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-Huleh, 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 about 650 feet. In a circuitous route of two hundred miles it rushes over no less than twenty- seven rapids, besides muny more of lesser magnitude. Its width vai’ies at different points from seventy-five 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. Confessing their sins. Fully com A.D. 20 . MARK I. 0 And Jolin aviis ^clothed with camel’s liair, and 2 Ki. l. 8 ; ls. 20 . witli a girdle of a skin about his loins ; and lie did 7 eat ^locusts and wild honey. And [he] preaehed, eLe. ii.-2-2. saying, There cometli one mightier than I after me, h' 25-07 ^ the latchet of whose shoes 1 am not worthy to stoop fesbing, etc. A free, full, and public acknowledgment of their sins, one of the best tokens of repentance. They professed penitence, and this v.as not an empty thing, for they made a full confession of sin at their baptism. It could well be called “ the baptism of repentance.” Confession, too, is a con- dition of forgiveness, Prov. 28 : 13 ; 1 John 1 : 9. 6. Having spoken of the place, na- ture, design, and immediate results of John’s ministry, Mark proceeds to speak of him in respect to his costume and food, both pointing him out as Christ’s forerunner, coming in the spirit and power of Elijah. Clothed Avith camel’s hair ; that is, with coarse cloth woven from the long shaggy hair of the camel, which was shed every year. Mantles made of this cloth are very common among Arabs of the desej’t and the shepherds of Pal- estine. A girdle of skin. Rather, A leathern girdle^ the original being the same as in Matt. 3:4. A girdle was a regular part of the dress, used in bind- ing the garments, which were loose and flowing, around the loins (Luke 12 : 35), and were of linen, silk, and even of sil- ver or gold. A leather )L one was very ordinary, and indicates the austerity of John. From Zech. 13 : 4, it would seem that it was common for prophets to wear a coarse outer garment. In 2 Kings 1 : 8, Elijah is described as “ a hairy man” (probably I’eferring to his dress, of coarse camel’s hair), “ and girt with a girdle of leather about his loins.” His dress corresponded with his character as a reformer and a stern preacher of repentance to the ten tribes of the kingdom of Israel. Thus in dress, as in his preaehing, John was like Elijah. In his residence also, for Elijah was of the wild and iiartially 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 weie used for food by the poorer classes, ns is still the case in all Eastern countries where they arc found. Wild Iioney# 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: 10; 1 Sam. 14: 20. It is still found and gathered where John sojourned and came preaching. His simple 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, speaks 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 p oclairning. There cometh. In announcing the immediate coming of the Messiah he contrasts liim with himself. This language he doubtless uttered on several occasions, which is sufficient to account for the variations of the evangelists. That in Luke is 2 :G IVIARK I. A.D. 2 G. 8 down and unloose. I indeed have baptized you ‘Joel 2. 28 j Ac. with water: but he shall baptize you ‘ with the Holy cVv Spirit. 13.’ ’ connected with the suspicions of the ]>(‘ 0 ])le that lie Avas the Christ. One mightier than I. TZ/e one mightier^ or lie that is mightier. John w^as more than a pro^diet; none greater had yet arisen (Matt. 11 : 9-11), yet he declares his inferiority to the one he came to herald. The latcheto The strap which fastened the sandal to the foot. Shoes. Saiidals. They Avere cover- ings of the bottom of the feet. On entering a house the sandals Avere taken off and laid aAvay by the loAvest servant, in order that the feet might be Avashed. Hence the loosing or carry- ing the sandals became proverbial to express the humblest service. To stoop down. The vivid and minute ])icturing peculiar to Mark. True to himself, Mark seizes that expression of John Avhich is most vivid Avith aetion. The meanest slave might unloose the sandals of his master ; but he Avas un- Avorthy to even stoop down to do it for him that Avas coming after him. But lie had aroused the JeAvish nation to come to his baptism. Hoav great, then, the Messiah! Christ Avas "greater in his person (John 10: 80), in his author- ity (John 5:27), and in power, John 10:41; Matt. 28 : 18. 8. John contrasts his baptism in Avater Avith that of Christ in the Holy Spirit. The contrast is especially be- tween the elements, w^ater and the Holy Spirit, in which they should be baptized. As there is an infinite dis- tance between matter, and the living, personal Spirit of God, so there avouIcI be a corresponding difference between the Messiah and his forerunner. With Avater — with the Holy Spirit. In instead of with in both instances, the preposition en (in) being used as in verse 5, “in the river Jordan”: m luater — in the Holy Spirit “ 1 jiresume that scarcely any one Avill deny that our version weakens the force of John’s Avords by translating ‘ with Avater, with the Holy Ghost,’ instead of '‘in Avater, hi the Holy Ghost.’ One of the most accurate of recent commentators (Mey- er), for instance, in his remark on this verse, says that the prejiosition here ‘ is to be understood in accordance Avith the idea of baptism, that is immersion, not as expressing the instrument leiih icliich^ but as meaning “in,” and ex- pressing the element in Avhich the im- mersion takes place.’ ” — Eev. Alex- ander Maclaren, Sermons, vol. 2, ]>. 238 ff. The baptism in the Holy Spirit must not be referred to Avater baptism in any sense, for Christ never baptized, but his disciples (John 4:2); nor to the common influences of the Spirit, Avhich is peculiarly the Si^irit’s work; but rather to the sending of the Spirit on the day of Pentecost, Avhich was pecu- liarly Christ’s Avork, John 16:7. Our Savior himself evidently pointed to the Pentecostal season, when he said (Acts 1 : 5), “For John truly baptized in Avater, 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, Avhen he visited Cor- nelius: “And as I began to speak the Holy Spirit fell on them as on us at the beginning. Then remembered I the Avord of the Lord, hoAV he said, John indeed baptized in Avatcr,” etc. Acts 11:16; see 10:44-46. Add to this, that Paul, in speaking of spiritual gifts, says, “ For by one Spirit we Avere (not “are”) all baptized into one body,” and it Avould seem that the baptism in the Holy Spirit, in its widest applica- tion must be referred and limited to the miraculous influences of the Spirit, communicated on the day of Pentecost and at other seasons. That it could not l efer to the common influences 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, “ Kcceive ye the Holy Spirit,” John 20 : 22. In the baptism in the Spirit, Christ hoAvever shoAved that he Avas the dis- penser of the Spirit, and that his king- dom Avould be carried on through the poAver of the Spirit. It was an evidence that 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 Avas in the fullest A.D. 26. MARK I. 27 0 ^And it came to pass in those days, that Jesus ‘‘Mt. 3. 13; Lk. 3. came from Nazareth of Galilee, and Avas baptized sense a baptism. When the sound came from heaven as of a rushing mighty Avind, and tilled all the house Avhere the disciples Avere sitting, and tongues as of tire appeared to them, distributed among them, and they Avere all tilled Avith the Holy fcipirit, they Avere immersed in the divine element. Their souls Avere penetrated and en- compassed on every side by the Spirit, and their bodies by the symbols of the Spirit, Avhieh tilled all the house. Thus Cyril of Jerusalem, in the fourth century, says, “ For as he, avIio sinks down ill the Avaters and is baptized, is surrounded on all sides by the Avaters, so also they Avere completely baptized by the Spirit.” Compare on Matt., cli. 3: 11. Mark omits “and tire,” giv^en by Matthew and Luke. But as tire Avas symbolie of the poAver of the Spirit, the Avhole idea is comprehended in the concise exprcv'^siou given by Mark, in the Holy Spirit, as also in the prophetic declaration of Jesus just before his as- cension, Acts 1 : 5. 9-13. The BAPTifj^r of Jesus. Matt. 3 : 13-17 ; Luke 3 : 21-23. Mark intro- duces Jesus as Avell as John suddenly, Avithout any reference to their previous history. His account is brief, but life- like. The baptism of Jesus Avas the beginning of Christ’s publie ministry, and the great croAvning act of John’s ministry. It Avas that Jesus might be manifested to Israel that John came baptizing in Avater, John 1 : 31-3L 9. Ill those days; av hen John Avas preacliing and baptizing in the Jor- dan. He had probably been exercis- ing his ministry about six months. From Luke 3:21, it appears that this occurred after the multitudes from Judea and around about Jordan Avere baptized. The exact time of his bap- tism is unknoAvn. Tradition very gene- rally places it in the Avinter. The Basilideans, an ancient sect, Avho made the baptism of Christ an epoch of the highest importance, fixed it on Jan. 6 or 10. If John commenced his min- istry in the spring, as is probable, and Jesus Avas baptized about six months after, then it occurred in the autumn. It may have been late in the autumn, A.D. Nazareth. A small city in LoAver Galilee, about seventy miles north of Jerusalem, and nearly half-AA^ay from tlie Jordan to the Mediterranean. It Avas situated on the side of a hill (Luke 4 : 39), not in good repute (John 1 : 46), and mentioned neither in the Old Tes- tament nor by Josephus. It Avas the resuhiiice of Jose])li and Mary before the birth of Jesus (Luke 1 : 26, 27), and again after their return from Egypt (Matt. 2 : 23; Luke 2 ; 39, 51), and from this verse appears to have continued the residence of Jesus until liis bap- tism. Modern Nazareth is one of the better class of Eastern villages, having a population of about 3,000, mostly Latin and Greek Christians. The name Naza- reth means a branch, suggestive of the Branch of prophecy (Isa. 11 : 1 ; Zech. 3:8; 6 : 12), Avho, for tAventy-seven vears or more, made it his residence. Galil ee, meaning a ring or a circle, Avas probably first given to a small “ cireuii” among the mountains of Naphtali (Josh. 20 : 7), Avhere Aveie situated the tAventy toAvns given by Solomon to Hiram, king of Tyre, I Kings 9 : 11. The name may have con- tained originally an allusion to one or more of the circular plains of those mountains. It came afterward to be applied to the Avhole northern portion of Palestine north of Samaria, and Avhich, according to Josephus, Avas very populous, containing no less than tAvo hundred and forty toAvns and vil- lages. It Avas divided into upper or noi-thern, and loAver or southern, Gali- lee. And was baptized. Jesus Avas about thirty years old (Luke 3 : 23), the age at Avhich the Levites began theii- ministry, and the rabbis their teaching. In receiving baptism at the hands of John he not only gave his approval to his ministry and baptism, but also iden- tified himself Avith 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 publie ministry by placing himself on a level Avith man, and receiving the bapti>m of repentance, and thereby the ]jublie testimony of his Father’s ap- Xu-oval. 28 MARK I. A.D. 20. As Jesus had nothing for which to exercise repentance, his baptism point- ed to the vicarious nature of his work. It prefigured not merely his deatli, burial, and resurrection, Luke 12 : 50 ; but also his death to the sins of the people laid upon him, and his life to the rightconsncss of all who sliouhl ac- cept of his atonement. It prefigured sin, as it were, receiving its deatli and burial with him, and holiness its resur- rection and life with him ; that lhu> his people should die with him, be quickened, and rise with him. Col. 2 : 12, 13 ; Eph. 2:5; Rom. 0 : 3, 4, 8 ; Ps. 40:12. ’ ’ ’ In Jordan. Probably at the ford near Jericho where John had been baptizing. Here the Israelites under Joshua passed over on dry ground (Josh. 3: 17), and twice aftenvard was it miraculously opened by Elijah and Elisha, 2 Kings 2 : 8, 14. Tradition also assigns this as the place of our THE JORDAN. SUPPOSED PLACE OP 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 ])ilgrims, 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 hapfize^ are in harmony with, and conlirmatory of, its meaning, iimfterse. Th.us the Greek <"?/, in, in verses 5 and 8. Here the Greek m, i7ito. Literally, 'uiio the Joidan^ the preposition denoting the act of passing into the element in which the rite w as ■|)erformed. Any one without any knowledge of the original can see that 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), expn'sscs an ab- surdit\". But only use dip, plunge, c r immense, and the language becomes in- telligible at once. Tiie place, the Jordan^ also accords A.D. CG. ]\IAIIK I. 20 10 of John in Jordan. ^ And straightway coming ii]') i John 1. 32. out of the water, he saw the lieavens opened, and 11 tlie Spirit like a dove descending upon liini: and *"ch. o. 7; Ps. 2. tiiere came a voice from heaven, saying., ‘“Tiiou art my beloved Son, in whom I am well t^leased. 35 ; 2 Pet! l" iV. with the meaning of the word, a con- venient plaee for immersing the multi- tudes that came to him. “ If from the general scene avc turn to the special locality of the river- hanks, the reason of John’s selection is at once explained. He came baptizing, that is, signifying to those who came to him, as he plung- ed tliem under the rapid torrent, the forgiveness and forsaking of their for- mer sins. . . . Ablutions, in the East have alwa 3 ’s been more or less a part of religious worship, easily" per- formed, and always welcome. Every synagogue was by the side of a stream dr spring ; every mosque still requires a fountain or basin for lustration in its courts. But John needed more than this. ... No common spring or tank would meet the necessities of the multitudes who, from Jerusalem and all J udea, and all tlie region around about Jordan, came to him, confessing their sins ! The Jordan, by the very pecu- 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 tit pur- pose. It was tlie one river of Palestine, sacred in its recollections, abundant ill 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 rushing stream the multitudes gathered — the priests and scribes from Jei’iisalem, down the pass of Adum- mim ; the publicans from Jericho on the soutli, and the lake of Gennesarelh on the north ; the soldiers on their way from Daniascns to Petra, tlirongh the ^ Ghor, in the war with the Arab chief Hareth; the peasants from Galilee with One from Nazareth through the open- ing in tlie plain of Esdraclon.” — De.\n Stanley', Sinai and ralestine^ p. o07. See on ver. 5. 10. Straightway. A favorite word with Mark, occurring as many times in his Gospel as in all the rest of the New Testament. Jesus did not linger in the water after his baptism, but came im- mediately out of it, when the Spirit de- scended, and he received the approval of the Father. Out of the water. Not froniy but ont of the water, according to the best and highest critical authori- ties. He went up praying, Luke o : 21. As soon as he had gone up out of the water, reaching the bank of the river, he saAV, etc. John also witnessed the. descent of the Spirit, John 1 : 32. The heavens. The sky. Opened. Jtmt, deft., parted., as b}^ a flash of lightning. Acts 7 : 56. There was a visible and sudden parting asunder in a certain portion of the sky. Like a dove. As a dove, which may refer either to the shajye or manner in which the Spirit descended, xirobably the former, for Luke (3 : 22) says ‘‘ in a bodily sluqie like (as) a dove.” The dove was a lit emblem of the pure, gentle, and xieace- ful character of Jesus and his work, Isa. 61 : 1-3 ; Matt. 10 : IG ; 11 : 29 ; 12:21. John (1:32) adds, “And it abode on him.” The descent of the Spirit was also the token of the Messiah to John, John 1:33. Thus Jesus re- ceived the heavenly anointing, and here the active and official ministry of Jesus begins. Ps. 45 : 7 ; Isa. 11 : 2 ; 42 : 1. 11. A voice from heaven. From the Father in attesting the Messiahship of Jesus to John, and through him to the pcoide. My beloved Sou. Not only my Son (Ps. 2 : 7, 12), but the Beloved, Isa. 42 : 1. Son was ax)i)lied to the Messiah, and here not onl^' expresses his Mes- siahship, but also tlie close and endear- ing relation he sustained to the Fatlun-, the dignity both of his office and nature. An evidence of his sonshij). See on ver. 1. Ill whom. Pvather In thee, according to tlie highest critical author- ity. Am well pleased. In all re- spects as a Son and a Mediator. Compare the repetition of this heavenly testi- mony', Matt. 17 : 5 ; 2 Pet. 1:17. Thus three ])ersons of the Trinity were manifested at tlie Savior’s bap- tism. Wliile Jesus was tlius honored, the ordinance he had just received was MARK I. A.D. ^:g. 12 " And immediately tlie Spirit driveth liim into tlie n 4, -[ . Lk. 4. 13 wilderness. And lie was there in the wilderness l;Mt. 4. 11 . forty days, tempted of Satan ; and was witli the wild beasts ; and the angels ministered unto him. also honored, hy his implicit obedience, the descending Spirit and the approving voice of the Father. 12,18. The Temptation of Jesus, Matt. 4:1-11; Luke 4:1-13. Mark’s account is brief and vivid, but jiasses over the signal temptations of Satan at or near the close of the forty days. 12. Immediately* The great man- ifestations of divine favor and approval are immediately followed by coitc- spondingly great temptations. So it often is. Driveth him* Urged him on. Translated t^eud Jorih in Matt. 9 : 88. The Holy Spirit, of whicli he W'as full (Luke 4:1), impelled him on to the scene of temptation. The second Adam must 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 lligh-Friest, it was necessary also that he should be tempted in all points as Ave are, so that he might be prepared to sympa- thize Avitii, intercede for, and help us. See Jleb. 2:17, 18 ; 4 : 15, Id. Wilder- ness* Possibly the Arabian desert of Sinai, Avhere Moses and Elijah fasted forty days (Deut. 9:9, 18; 1 Kings 19 : 8) ; but more probably the Avilder- ness of Judea, adjacent to the Dead Sea and stretching toAvard Jericho. It is still one of the most dreary and de- solate regions of the Avliole country. The mountain Quarantania, in this Avil- derness, Avliich tradition has fixed on as the site of the temptation, is described by Eobinson as an almost })er])endicu- lar Avail of rock, twelve or fifteen hun- dred feet aboA^e the plain. 18. Forty days, tempted. The most natural meaning of this passage is that Jesus AA^as tempted during the forty days. So also Imke 4:2. The language in Matt. 4 : 8 docs not neces- sarily indicate the first assault of Satan. The most signal assaults of the temj)t- er, at tlie close of the forty days, Avere doubtless those given by MattheAV and Luke. Satan* Satan means advermry, the Old Testament name of the chief of fallen spirits and the name ir.ilforrnly applied to him by Marl:. In the NeAV I'estamcnt, hoAvever, he is somewhat more frequently called the Devil^ Avhich means a slanderer. Both names are descriptive of his character and Avork, as the opposer and false accuser of Ood and man. He is also knoAvn by the names of Beelzebub, “ the prince of deAuls” (Matt. 12:24); “tlie prince of the ])OAver of the air” (Eph. 2 : 2), and the “ old serpent,” ReA^ 12 : 9. That he is a personal agent is evident from the names giA'en him, from the Avay he is siioken of, and from the acts and at- tributes ascribed to him. Matt. 4 : 8, 9 ; John 8 : 4-1 ; 14 : 80 ; 2 Cor. 11:3, 14, 15 ; Eph. () : 11, 12 ; 1 Pet. 5 : 8, 9 ; 1 Jolin 8:8; Rev. 2 : 10 ; 8:9; 20 : 10. But hoAV Avas Jesus tempted ? In his human nature, as the second Adam. But being free from all tendency to evil, hoAv could he be tempted ? Evi- dently only from Avitliout. Hence temptation approached him through the senses; he Avas “a hungered,” Matt. 4 : 2. When Avorn and Aveak from long abstinence from food, a rare opportuni- ty Avas afforded Satan to bring against him his strongest and most artful temp- tations. Mark takes for granted and implies the victory of Jesus over Satan. The “Son of God,” the “behwed Son” of the Father Avas of course Auctorious, Avhich Avas a pledge of the full and final triumph both of himself and all his peo’ple, Rom. 8 : 87. W ith the wild beasts* Found only in Mark. A Advid stroke of his j)cn, completing the idea of the deso- lateness and Avilderness of the region where he Avas. He Avas aAvay fi'oni human help and ordinary su])])lies of food. The marshy thickets of cane in the desert near the mouth of the Jordan liaA’e ahvays been the favorite retreat of Aviid beasts. “The actual place of the temptation may have been Kurbntul (a corruption of qnadraguita^ 40 days), a part of the desert back of Jericho toAvard Jerusalem. It is a high mountain cut off from the plain by a Avail of rock 1,200 or 1,500 feet high, is frightfully desolate, is infested Avith A. I). 27. IVIAIIK I. 31 The beginning of ChrhVs lyiMic ministry in Galilee ; the calling of Feter^ Andrew^ James^ and John, 14 "NOW after tliat John was put in prison, Jesus "Mt. 4. 12. came into Galilee, p preacliing the Gospel of tlie Mt. 4. IT. beasts and rei)tiles, and tliiis answers fully to Mark’s significant intimation (1 : 13) respecting t^Iie wildness of the scene.” — Du. Hackett, in SmitJCs Dic- tionary^ Am. ed. Jesus was among wild beasts, 5 ^et not hurt by them, like Daniel among lions. But are we to suppose that they were a ten-or to him ? Hardly. But rather that, like the first Adam before his fall, he exercised his power over them. Angels* A race of spiritual beings of a higher nature than man (Ps. 8 : 5), who are the agents of God’s Providence, and ministering spirits to the heirs of salvation, Heb. 1 : 14:. Angel means mes- senger. Mark thus briefly notices three kinds of company, Satan, wild beasts, angels. How widely different, and what a contrast the latter to the two former ! Ministered unto him* The word translated ministered was special- ly applied to serving at table, siipplghtg one’s wants, and hence here doubtless has reference to providing Jesus with food, and implies that he had fasted. Yet we should not limit it to the low sense of merely supplying his bodily wants, but refer it also to their minister- ing consolation and heave?ily support. Rejoicing in his victory over Satan, they I'cverently honor him with their minis- traiions. 14, 15. Jesus begins nis Galilean MINISTRY, Matt. 4 : 12-17 ; Luke 4 : 14- 31. Between this and the preceding paragraph is an interval of several- months. On the return of Jesus from the temptation, John gave renewed tes- timony to his Messiahship, and pointed him out to Andrew- and probably John. Andrew bi-ings Peter to Jesus, John 1 : 29^2. Jesus calls Philip, returns to Galilee ; Phili]) finds Nathanael, and brings him to Jesus, John 1:43-51. Three days after was the marriage of Cana ; then Jesus visits Ca])ernaum, re- maining a few days, after which lie goes up to Jerusalem to the Passover, and di-ives the traders out of the temple, John 2 : 1-25. Nicodemus visits him at night; Jesus leaves Jerusalem, but tarries in Judea, makes disciples, apd receives further testimony from John, who was baptizing in ^Tlnon, John 3 : l-3(>. 14. Was put in prison. The more exact translation is, ivas delivered up^ for confinement. He was imprisoned by Herod Antipas, son of Herod the Great, in the castle of Macluerus, a fortress on the eastern shore of the Dead Sea. This probably occurred about ten or twelve months after the baptism of Jesus. John’s ministry had continued about eighteen months. Jesus came into Galilee* Luke says that “ Jesus returned in the power of the Spirit into Galilee,” the same Spirit that had impelled him into the wilderness to be tempted. On this journey he passes through Samaria, and converses with a woman of Sychar, and many Samaritans believe on him, John 4:4-42. Arriving in Galilee, he again visits Cana,wLere he heals the son of a nobleman, lying ill at Capernaum, John 4 : 4()-54. It was now probably the latter part of November, or early in Decem- ber ; for it was four montiis before the harvest (John 4 : 35), the first-fruits of which were presented on the second day of the paschal week. Thus Jesus commenced his ministry in Judea, following the footsteps of John, who had removed farther north, preaching and baptizing at H£non. At the latter jfiace John had exercised more direct influence on the inhabitants of Galilee, and upon Herod himself. His labors here haAung been brought to a sudden end, Jesus at once goes to Galilee and follow's him in preaching the kingdom of God. John was thus the jirecursor of Jesus to the whole of Palestine. Why the first three evangelists should commence their account of Christ’s ministry at the imjirisonment of John, we know not. We w'ould suggest: 1. That his full and independent min- istry to all Israel did not commence till his forerunner had comjileted his. 2. That it was the design of God that his principal ministry and the most of it, should be in Galilee (Matt. 4 : 14-16); MARK I. A.TX 27. 15 kingdom of God, and saying, ^ Tlie time is fill- n Dan. 0. 25; Gal. filled, and ‘ the kingdom of God is at hand. Re- r i*.? pent ye, and belie^^e tlie Gospel. . <. and that which was a fact in his life, should also be made prominent in his histoiy. 3. It was the design of the first three evangelists to relate particu- larly his Galilean ministry, of which they were witnesses. It is evident that MatthcAV was not a witness to his early Judean ministry, 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. Preaching the gospel. Proclaim- ing as a herald. Mark, who announced in the first sentence of his Gospel, The hcginidng of the gospel, or good oieivs, 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 the gospel of God being omitted. The phrase 7i:b//7(r?o?n of GofZ is equivalent to “kingdom of heaven” in Matthew, and to “ kingdom of Christ,” or simply “ kingdom” elsewhere, EjJi. 5:5; Ileb. 12 : 28. The prophets had represented the Messiah as a Divine King (Ps. 2:0; Isa. 11:1; Jer. 23:5; Zech. 14:9; Mic. 4 : \-A ; 5 : 2), and especially Daniel (2 : 44 ; 7 : 13, 14) who nad S])oken of “a kingdom which the God of heaven would set uj).” Hence king- 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 typical of it. They indeed })erverted the meaning of prophecy, and expected an earthly and temporal kingdom, the restoration of the throne of David at Jerusalem, and the actual sulqugation of all nations. John the Ba})tist, Jesus and the A|)os- tles, however, rescued the phrase from error, and gave it its full and true mean- ing. The kingdom, reign, or (td ministra- tion of the Messiah is spiritual in its nature (John 18 : 35 ; 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: 18, 19, 41, 47), extends to another state of exist- ence (Matt. 13 : 43 ; 26 : 29 ; Phil. 2 : 10, 11), and Avill be fully consummated in a state of gloiy, 1 Cor. 15 : 24 ; Alatt. 8 : 11 ; 2 Pet. 1:11. It thus embraces the Avhole 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 : 15. Kingdo}n of God and chnreh are not identical, though inseparably and closely connected. The churches of Christ are the external manifestation of his kingdom in this world. 15. The time is fiiRi&ied. Words full of meaning, recorded only by Alark. 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 Avitness, and now Jesus bears witness to himself, John 5 : 36, 37 ; 8:17, 18. God noAV began to speak by his Son, Heb. 1 : 2. The Jcavs Avere expecting the Messiah in fulfill- ment of prophecy. The kiiigdom of God is at hand. The reign of the Alessiah has draAvn near and has come. On kingdom, etc., see preceding verse. Repent, etc. The coming of the Alessiah imposes certain duties and ob- ligations. These Avere repentance and faith, Acts 20 : 21. The Avord repent means to change onel's mind. It ex- presses an niAvard change of AueAvs and feelings, and implies a sottoaa' for sin (Matt. 11 : 21 ; 2 Cor. 7 : 10) ; a turning to God (Acts 3 : 19 ; 26 : 20) ; and a change of conduct, or outAvard reforma- tion as the fruits, Matt. 3:8; Acts 26 : 20. Another Avord translated re- ])ent occurs a fcAV times in tlio New Testament. It does not, like the more common Avord, denote a change of mind that is deep, durable, and jiroductive of consequences, Init rather a feeling of regret, or remorse, for something done. It is found in Matt. 27 : 3 ; 21 : 29, 32 ; 2 Cor. 7:8; and Ileb. 7 : 21. Be-=i licve the gospeB. Found only in Mark. Literally, Bcliccein the good ncirs., that is, of the Messiah’s advent, and the conimeiiccmcnt of his reign, and A.D. MXTiK 1. 16 as he walked by the sea of Galilee, he saw » Mt. 4. IS; Lk. 5. Simon and Andrew Ids brother casting a net into tlie 17 sea ; for they were iishers. And Jesus said unto them, Come ye after me, and 1 will make you to be- those things connected with it. Believe what the prophets foretold has come to pass, and believe what is now pro- claimed in regard to the kingdom of God. Believe in (dl that the good news reveals. Notice particular!}", that John preached rep€itta)tcc\ J[esus adds/hi^/i in the good news. Yet this was but a step in the de velopment of truth. F ait h in eveiy age had been required and exercised. They were to believe in the good news of the Messiah and his king- dom, toward which God’s ancient ])eo- ple by faith had looked forward, llab. 2:4; Rom. 4:8; Heb. 11 : 1 — . The preaching of Jesus was in the synagogues of Galilee, Luke 4 : 15. About "this time he visited Nazareth and was rejected by his townsmen, Luke 4 : 16-80. 16-20. Peter, Andrew, James, and John called to de ms constant at- tendants. Matt. 4 : 18-25. Almost exactly like IMatthew’s account, yet the variations are interesting to notice, and show an independence of narration. Jesus after leaving Nazareth came to Capernaum, making it his residence, iVIatt. 4 : 18. 16. As he walked* Probably in the twilight, or the shades of evening, just as the fishermen were beginning their night’s labor. Compare Luke 5:5; John 21 : 8. 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 6:1; 21:1); also the lake of Gennesaret (Luke 5:1); and in the Old Testament, the Sea of Chinnereth, from a city and small district on the w"cstern shore, Num. 84 : 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 105 feet deep. It is surrounded on all sides by hills, from 500 to nearly 2,000 feet high. Its waters are pure and sweet, and abound in fish. The Jordan Avith a marked current passes through the middle of the lake. It is, according to Lieut. Lynch, 658 feet below the Me- diterranean. Many ])opulous towns once stood upon its shores, but they and their commerce are gone. Tiberias and Magdala are the only inhabited spots. It is subject, as in the days of our Sav- ior, to sudden squalls and whirlwinds, owing probably to the high surrounding hills. It Avas usual for the Jcavs to call every expanse of Avater a sea. Luke, Avhose geographical terms are always more distinctive, calls it a Jake. Simon* A contraction of Simeon., and means hearkenhu) . MatthcAV adds, eallcd Pet€t\ a name previously given him (John 1 : 42), but probably not gener- ally applied to him until the twelve Avere regularly constituted apostles. An- drew, an old Greek name meaning a man., and shoAvs the infiuence of Greek in Palestine at that time. Whether he Avas the older brother is not knoAvn. Very little is recorded about him ; yet he had the honor of bringing his brother Simon to Jesus, John 1 : 42, 48. Both had been disciples of John. Casting a net* Literally, according to the best manuscripts, casting about., that is, throAving the not in ditferent directions, in order to inclose the fish. It Avas a casting-net. They Avere getting their net in position ; commencing their night’s labor. Here Ave see another instance of variation from MatthcAV, shoAving the independence of Mark’s narrative. Fishers* They Avere fisher- men by profession. So Moses and DaA"id Avere called from kee])ing sheep ; Gideon from thrashing Avheat ; Elisha from the ploAV. God has honored humble yet honest labor. 17. Come ye after me* I.iterally, Come Idihevl behind me., or Come after me., as my disciples, and as my attend- ants and "the jn*oclaimers of my gospel. They had, several montl)S l)efore this, recognized Jesus as the Messiah (John 1 : 4i, 42), but had continued to follow their occupation as fishermen. Hence they Avere, in a measure, prepared to follow Jesus at once. At first they Avere called to follow him as disciples., but now tliey arc expressly called to follow him as his constaid attendants., ministers, or CA'angclists, although they 2 * 34 MARK L A.D. 28. 18 come fishers of men. And straightway Uhey for- ‘ Mt. 19. 27; Lk. sook their nets, and followed him. 19 " And when he had gone a little farther thence, he " Mt. 4. 21. saw James tlie son of Zebedee, and Jolm his brother, 20 who also were in the ship mending their nets. And straightway he called tliem : and tliey left their father Zebedee in the ship with the hired servants, and went after him. afterward fished sometimes, when near their homes, Luke 5:1-11. Their se- lection among the twelve apostles oc- curred afterward, eh. 3 : 14 ; Luke 6 : 14-16. Thus their calling was three- fold. Fishers of men." Preachers of the gospel; winiiei-s of souls to Christ. They were to catch men in the net of Christ’s kingdom. Their former secular calling was an emblem of their higher spiritual calling. This language shows that now they were not called merely as disciples, but as preachers, evangelists. 18. ^ They immediately leave their nets, though just commencing their nii>lit's labor, forsake their calling, and follow Jesus as his constant attendants. Thus by their immediate obedience they show their sincerity and faith. Tlieir nets. Kather, the neU. 19. Aisd when he had gone* Litei'ally, And fjoinej on^ advanebty, at- tended," quite likely, b}^ Andrew and Peter. James the son of Zebedee. James was probably the older brotlier, since he is named lirst, and also as the son of Zebedee. John was probably the one who, months before this, had gone to the dwelling of Jesus, John 1 : 39. Zebedee was a fishei inan in very good circumstances, owning a boat, and having laborers with him, ver. 20. Ills wife was one of those pious women who ministered unto him of their substance (Matt. 27 : 56), and his son John was personally known to the high- priest, to whom also Jesus committed Ids mother. Such facts show the fandly to have enjoyed some degiee of outward })rosperity. Tlie ship. A fishing-boat, ])ropelled both by sails and oars. Mending their nets. They were re})airing the ?/cks-, getting ready for their night’s labor. 20. Straightway. The call was immediate, as well as their leaving their occu])ation and their father. The hired servants. The lishermeii iu the employ of Zebedee, which shows that he had some means, and that he was not left without help. They left, doubtless, a pi-osperous business to follow Jesus. Went after him; as his constant attendants. Tlie exqires- sion is stronger than that of Matthew, who simply says, “followed him.” Jt answers to the call, “ Come after me” (ver. 17), “went behind^''’' or “after him.” 21-28. Jesus teaches in CAPEii- 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 performed them in proof of his divine mission, John 2 : 22 ; 9 : 3-5 ; 10 : 25, 37. The 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 liis divine mis- sion they were called mneia^ niyns^ ch. 8: 11 ; John 2: 11 ; when as the mani- festation of supernatural power, they were called duneuneU^ rniyhty leork^^ cor- responding more strictly to the word miracle in common English usage, ch. 6:2; 9:39; when as extraordinary and portending phenomena, exciting aston- ishment or terror, they were called terata.^ wonder.^ John 4:48; Acts 2 : 22 ; comi)are Mark 13: 22; and when view- ed still more generally and comprehen- sively, as something completed and to be rellected on— tlie natural acts and products of his being, they were called OY/a, works, John 7:3, 21. In our Common Version, the first of these is translated siyin^^ miraclc.s^ (ovndcrs ; the A.D. 28. MARK I. Jesus teaches and heals a demoniac and many others at Cajyernaum. 21. AND they ^vent into Capernaum. And straight- “Lk. 4.31; Mt. 4. way on tlic sabbatli day lie entered into the syna- second, might n worlca^ might g cJccxIr^ u'onderfid u'orks, miracles; the third, umiders; and the fourth, deeds. To get a full and correct conception of Christ’s miracles, they should be viewed in all these aspects. They were not sinipb’ the manifestations of a supernatural power, but also the jiro- duct of that power inherent in our Lord, the natural fruits, the outwoi-k- ings of his own divine nature; the}^ Avere not merely adapted to impress the mind deeply and excite astonish- ment or terror, but they v. ere also the sigus, the evidences of himself and of the truth of Avhich he Avas the embodi- ment. They Avere, in tine, the super- natural phenomena produced by his own x^ower in ])roof of his divine na- ture. Tliey Avere not a violation of nature, nor necessarily a suspension of its laws, but rather above nature, so far as Ave knoAv, or in accordance Avith laws and principles iinknoAvn to us. It is indeed in accordance Avitli nature to expect miracles in connection Avith a new disi^ensation. “All the great eliapters of nature’s history,” sa 3 "s Prof. Hitchcock, “begin Avitli them, and if the Christian disxicnsation Averc desti- tute of them, it Avould be out of har- mony Avith the course of things in the natural Avorld.” — J>lb. Sac., July, 1863, 1). 552. 21. They. Jesus and the disciples Avhom he had called, vers. 16-20. Went into. Enter into Capernaum as thc}^ came from the sea Avhere the four had been called. Capernaum; Avas on the Avesteru shore of the Sea of Galilee, Matt. 4:18; compare Matt. 14:34 Avith John 6:17, 21, 24, It is not mentioned in the Old Testament, and only once by Josephus. Its site is unknown. The three most Ijrobable spots are : (1.) Khan ^linyeh, on the shore, about five miles south-west from Avhere the Jordan enters the lake, and on tlie northern border of the i)lain of Genne- saret, Avhere a heap of ruins remains. Near by is the fountain of Ain et-Tui. So Ilobinson, Biblical Jlesearchcs, ii. 403—1, iii. 344-358. (2.) Tell Ifurn, on a point ]Wojecting into the lake, about three miles north- east of Khan Minyeh, Avhere are exten- sive ruins, and Avhere a synagogue, in a state of fine x^reservation, has been discovered. But the nearest fountain is said to be about tAvo miles dist;\nt. So Dr. Thomson, Land and Book, i. 542-548. (3.) Am ALndaiearah, or the Round Fountain, near the south end of the XAlain of Gennesaret. In this fountain is found the coracine or catfish, Avhich, according to Josephus {Jeieish War, iii. 10, 8), abounded in the fountain of Capernaum. A considerable stream also floAvs from it to the lake, Avhich also ansAvers to Joscifiius’ descrix^tion. So Mr. Tristram, Land of Israel, x). 442. The latest travelers are inclined to giA'e the x>reference to Tell Hum. Still I am not yet fully x^repared to say that Khan Minjreh is not the most probable site of Capernaum. Straightway on the Sabbath- day. He immediately enters ux^on the Avork of teaching. Mark very fre(xuent- ly describes events as straightway or immediately occurring. The Sabbath Avas doubtless the one folloAving the calling of the four disciides. Synagogue means assembly, congre- gation, and is ai)plied both to a reli- gious gathering, having certain judicial X)OAvers (Luke 8 : 41 ; 12 : 11 ; 21 : 12 ; Acts 9 : 2), and to the xdace Avhere the JcAvs met for their XHiblic Avorship on ordinary occasions, Luke 7 : 5. The synagogue appears to have been first introduced during the Babylonish eaxA- tivity, Avhen the x^coxfie, deprived of their usual rites of Avorshix), asseml:>lcd on the Sabbath to hear the laAV reacl and expounded. Comx^are Neh. 8 : 1-8. The times of meeting were on the Sab- bath and feast-days ; and afterward on the second and fifth days of the Avcck. Each svuagogue had its x^i’osident or ruler (Luke 8:49; 13:14; i\cts 18: 8, 17) and cldc'rs (Luke .7 : 3-5), Avho might chastise (Matt. 10: 17; Acts 22: 30 MARK I. A.D. 28 . 22 gogiic, and taught. ^ And tlicy were astonished at v Tf: liis doctrine: ‘^ior he taught them as one tliat had 54/ '4! ' 3V*. authority, ‘^and not as the scribes. John 7 . 15, 40. 23 ® And there was in tlieir synagogue a man with an 28 3^>'44^^’ Mt. 15. 1-9 ; 23. 2-7. « Lk. 4. 33. 19; 20:11) or expel (John 9:34) an offender. In Mark 5 : 22 and Acts 13 : 15, the ruler and elders appear to be spoken of indiscriminately as rulers. It is, however, uncertain how perfect was the organization of the synagogue ill the time of Christ. It was probably clianged and developed after the de- struction of Jerusalem by the Romans. Taught* For his maimer of teach- ing in the synagogue see Luke 4 : 10-21. The heads of the synagogue were ac- customed, after the reading of Scrip- ture, to ask such grave and leiirned jiersons as might be present to address the people. Christ and the apostles constantly availed themselves of this lirivilege. 22. The manner of his teaching and its effect on others. Mark here refers 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, ch. 6:2; 11 : 18 ; Matt. 13 : 54 ; Luke 4 ;32. At his doctrine* Rather, At his teaching ; both in regard to the things taught and the mpjiner 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 the author of the law he expounded it in all of its fullness and spirituality, and enforced it by his per- sonal authorit}’, “ Verily I say unto you,” Matt. 5 :"lS, 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 exi)ounder, but as one who spoke for God, nay, as the Lawgiver himself. They enforced the letter of the law ; he brought out the spirit, and spoke as the expounder of liis own law, and Avith the authority of the Christ. The scribes were learned men, who preserved, co[)ied, and ex- pounded the law and the traditions, i Ezra 7 : 6, 12 ; Neh. 8:1; Matt. 15 ; 1-6. They are called laAvyers (ch. 12 : 28 and Matt. 22 : 35), and doctors of the laAv, Luke 5 : 17, 21. Most of them were Pharisees. It is implied from the lan- guage of this verse that they Avere teachers as well as conseiwators and copyists of the law. They sat in Moses’ seat, but their teaching Avas strikingly defective, Matt. 23 : 2, 13, 23. 23. His divine authority is attested by dhine pOAver. With an unclean spirit* Literall}", w an mtehan spirit ; that is, in his possession, in his poAver, and pervaded by his influence. Luke says (4 : 33) that he ” had a spirit of an unclean deA'il” or eJernon ; one of that inferior order of evil spirits or fallen angels, who are subject to Satan their jjrince, Matt. 9 : 34 ; 25 : 41 ; Rev. 12 : 9. The oiiginal Scriptures recog- nize but one devil, but many demons. See on axt. 13. The one here is called an unclean spirit with reference to the moral vileness and wickedness of de- mons. So they are also called evil S])irits, Luke 7 : 21 ; 8:2. The}^ were the authors and promoters of Avicked- ness and all unclcanncss. The sacred writers in their account of demoniacal possessions did not speak in mere accommodation to the opinion of the Jcavs, but stated as matters of fact, that individuals Avere actually possessed Avith demons. Demons are spoken of as personal beings, Luke 11 : 24-26 ; James 2 : 19 ; ReA\ 16 : 14, etc. ; Jesus addressed them as persons and they ansAvered as such, verse 25 ; 5:8; 9 : 25 ; they shoAved a supernatural knoAvlcdge of Jesus, Matt. 8 : 29 ; Imke 4 : 34 ; they requested, and AA^ere permitted, to enter a herd of SAvine, ch. 5 : 12, 13. Jesus also distinguished betAveen casting out demons and the healing of diseases, verse 32-34 ; Matt. 8 : 16 ; Luke 7 : 21. A ])erson might be dumb as a result of demoniacal })Ossession, but not every dumb person Avas ])Oss(‘sscd Avith a de- mon, Mark 7 : 32 ; Matt. 9 ; 32, 33. No- Avhere is demoniacal possession made identical Avith any one disease. Yet A.D. 23. MARK I. 37 24 iinckan si)irit ; and lie cried out, saying, Let u.i ( m. s. 20 . alone; what have we to do Avith thee, thou Jesus of s iv. 89, 18, 19 ; Nazareth ? Art thou come to destroy us ? I know f!'*. 25 thee avIio thou art, sthe Holy One of God. And 4 .* '27, 30.^ various mental and bodily disorders are attributed to the agency of the devil or demons. Acts 10 : 88 ; Luke 0 : 89, 42. The bodies of individuals are re- presented as forcibly possessed by a consciousness and Avill foreign to them- selves ; so that there appears to have been a double will and a double con- sciousness, ch. 7 : 25, 80 ; Luke 9 : 89 ; 11:14. From such passages it is evi- dent that the Scriptures speak of Satan and demons as personal beings, and that they Avere permitted to take pos- session of the bodies of men and inflict 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 diseases, is contrary to the plainest statements and to the uses of language. In the same Avay all history might be discredited and the actual existence of the principal men of past ages dis- proved. To the frequent inquiry, IIoav comes it that similar possessions do not occur at the present day V it may be ansAvered : (1) It cannot be proA^ed that they 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 that such possessions arc not common ; yet there Avas a reason in our Savior’s day for the external manifestation of Satan’s power. The crisis of the moral history of the world Avas at hand. The devil Avas allowed to exercise unusual power in temptation on the souls and bodies of men, in order that Christ might meet him openly and manifest his power in his victory over him. When God was manifested in the flesh, then demons may haA^e been permitted to manifest themselves specially among men. And that demoniacal possessions were more specially limited to that age, is not an unfair inference from both sacred and profane history. For it is a remarkable fact that Ave have no cases of these possessions in the O. T. and none in the epistles of the N. T. ; and that Josephus speaks of no real jmsses- sions except in the generation in which Christ exercised his ministry. He cried out. The unclean spirit. He had such control of the man that he spoke through him, using his organs of speech. Tlie personality of the de- mon is distinctly recognized. Neither a disease nor a myth could thus cry out. 24. Let us alone. Rather, hah^ an interjection expressing surprise and displeasure. It is omitted in some of the best ancient manuscripts. What have we to do Avith thee ? W/uU to m and thee in common V Our relations and our business are Avholiy different from thine. Wilt thou then disturb us V This form of expression occurs several times in the Ncav Testament. Jesus thus addressed his mother at the mar- riage in Cana of Galilee. It ahvays implies disapprobation, though sonic- times employed in friendly reproof. The demon uses the plural here A\dth reference to fallen spirits as a class of Avhich he Avas a representative. Thou. This is superfluous. Nazareth. Na- zarene ; inhabitant of Nazareth. Art thou come ? or dkM thou come? Is this the object of thy coming ? To destroy us, Avho constitute tlie king- dom of darkness, of Avhich this one Avas a reiiresentative. The man could not have been included in ?^s‘, for it Avas the saving of the man, and his OAvn ex- pulsion, that the demon feared. The de.dniciii))i Avas sending them doAvn to hell. Matt. 8 : 29 ; 10 : 28. I know thee Avho thou art. Doubtless by fame and report, but more. He felt the aiving influence of so holy a being, filling him Avith dread ; he took him at once to be the Messiah ; he believed and trembled, James 2: 19. Compare a similar knoAvlcdgc in Acts 10 : 17. The Holy One of (iod. Not merely morally so, hut also otlicially. The Son of God, the Messiah, the one otlicially set apart and consecrated tf) this otlice and 'vork, John 0 ; 09. Compare John 10 : 80 ; Rev. 8 : 7. Demons kncAV him to be the Son of God, Luke 4: 41. 25. Hold thy peace, hiilence^ a 38 MARK I. A.D. 28. Jesus ’'rebuked him, saying, Hold thy peace, and 2G come out of liim. And when the unclean S 2 :)irit ' had torn liim, and cried with a loud voice, he came out 27 of him. And tliey were all amazed, insomucli that they questioned among tliemselves, saying, What thing is this ? ’^wliat new doctrine is tliis ? for with authority commandetli he even the unclean spirits, 28 and they do obey him. And immediately his fame spread abroad tliroughout all the region round about Galilee. 29 ’ And forthwith, wlien they were come out of the synagogue, they entered into the liouse 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 ** ver. 34. i ch. 9. 20. ^ Mt. 7. 2S ; Jam. 2. 19. J Mt. 8. 14 ; Lk. 4. 38. command with authority and restrain- ing power. The testimony was not with believing confidence ; demons w'ere not permitted to give it, Luke 4 : 41 ; neither had the time come for so public a promulgation. This Jesus i-eserved to himself and his followers. Come out of him. Two distinct per- sonalities are here recognized. 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(). 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 Avould have us believe. Torn him. Tca7'i?/r/ hiniy eo7i- vuhing him, but not in such a manner as to do him injury, for Luke says (4 : 35) “he came out of him and hurt him not.” Luke also says “the devil had thrown him in the midst.” Such par- ox3^sms in connection with casting out demons, showed their malignant and degraded nature (ch. 9 : 2fi) ; and only made the miracle the more impressive. 27. They Avere all amazed. The effect of the miracle is here vividly presented. A general amazement took possession of the people, which led them to discussion and certain conclu- sions. Questioning among them- selves. IiK[uiring and reasoning one with another. What thing is this ? Kath(‘r, WJiat is thisf What means this strange event, this power over unclean spirits, this commanding and this im- plicit obedience. What neAV doc- trine is this ? According to the highest critical authorities this should read: A nm teaclmaj v'ith anthority! Even the miclean sjnrits he conmicuids^ etc. Such a display 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 : 30. 28. Further effect of the miracle, which immediately followed. His fame. The report of him and what he did and taught. Throughout all the region round about Galilee. Some suppose 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 public is now followed by one in private. 29-34. Heals Peteu’s wife’s mo- ther and many OTHERS, 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 accounts show the diversity of independent narrators. 29. Forthwith. Immediately 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 John; 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 regularly called to be an apos- tle, ch. 3 : 10. This shows the exact- A.D. 28. MARK I. 39 81 of her. And lie came and took lier by the hand, and lifted her np; and immediately the fever left her, and she ministered unto them. 32 And at even, wlien the sun did set, they brought m Mt. 8. IG ; Lk. 4. unto him all that were diseased, and them that were 40. 33 possessed with devils. And all tlie city was gath- 31 ered together at the door. And he healed many ness of Mark, and is also noticeable since this evangelist is supposed to have written someway 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 : 5. The Romish doctrine of clerical celibacy is unauthorized by Scripture, Heb. 13 : 4. Lay sick of a fever. She was conlined to bed Avith fever. It was a severe case, for Luke says she was “ taken witli a great” or “\dolent fever.” Fevers are common in Palestine, and in the vicinity of Capernaum fevers of a malignant type are still prevalent, and especially in the summer and autumn. Aiioii. Ln mediately. Events follow in quick succession. Tell him of her. Of her dangerous illness, etc. They also requested him to heal her, Luke 4 : 38. 31. 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 merely, but rather that he caused her to rise, assisting her by his hand. It Avas not necessary to the cure that he should even touch her ; but it Avas 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 Avitnessed it. Took her by the hand. The manner of raising her up. Notice hoAV Mark details each act. MattheAv says “touched her hand;” Luke, that he “ stood over and rebuked the fever.” The differences are not contradictory, but sIioav the independ- ence of the first three evangelists. Jesus did stand over her and rebuke the fcA^er, at the same time placing liis hand upon hers, to raise her up. At his touch the fever de])arts and he raises her up a Avell Avoman. Imme- diately. The third time that this Avord 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, Avaited on the table and served them. The fever did not leave her Aveak and exhausted ; she Avas raised to her full strength and to perfect health. 32. Mark proceeds from these tAvo particular miracles, the one public, the other private, to the statement that his miracle-Avorking power Avas very largely and Avmnderfully exercised at that time and place. Even. Old English for evening. When the sun did set. The JcAvish Sabbath closed at the setting of the sun, Lev. 23 : 32. It was the cool of the day and therefore the best time for bringing the sick. The iigavs of Christ’s presence in the city and of his Avon- derful cure in the synagogue had had time to spread, and now the people be- f in to bring their sick. It being the abbath also, they may have preferred to Avait till its close. AH that were diseased. A general statement, the Avorst form of disease being immedi- ately specified. Or the expression may refer to bodily diseases, and distin- guished from that produced by the agency of demons. Possessed with ‘devils. Possessed Avith demojia^ an in- ferior order of evil spirits subject to Satan their prince, Matt. 9 : 34 ; 25 : 41 ; Rev. 12 : 9. The original Scrii)turcs recognize but one devil, but many de- mons. 33. All the city. The people gen- erally. Recorded only by Mark. The ef- fect of his teaching, and of his Avonder- ful miracle Avas such, that the i)eoplo of Capernaum came as it Avere e?t rjias.se bearing their sick, to see and hear this Avonderful teacher and to obtain the benefit of his miraculous })OAver. 34. He heaEed maisy. MattheAv says, he “healed cd/ that Avere sick.” Tills all were mciay. Divers disea.se.s 40 ■VIARK I. A.D. 28. that were sick of divers diseases, and cast out many devils; and "suffered not the devils to S 2 )eak, he- " ch. 3. 12 ; Lk. 4. cause they knew him. 41 ; Ac. la. 17, 18. First general iireacJiing tour throughout Galilee. A leper healed. 35 And ° in the morning, rising up a great while l)e- fore day, he went out, p and departed into a solitary jilace, and there prayed. 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 onen seek for thee. And he said unto them, ^ Let us go into the next towns, that I may jireach there also: for therefore came I forth. 39 ®And he jireached in their synagogues throughout all Galilee, and cast out devils. « Lk. 4. 42. p ch. 6. 46; 14.32- 40; Mt. (). 6; Lk. 6. 12 ; 22. 39-40. *1 1.k. 4. 43. Ms. 61.1-3; John 16. 28 ; 17. 4. » Mt. 4. 23 : Lk. 4. 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 Christ, the demons cried out, “ Thou art the 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. 35-89. Jesus in ketirement at PRAYER. Sought out by his disciples, he goes upon his first general PREACHING TOUR throughout Galilee. Matt. 4 : 23-25 ; Luke 4 : 42M4. The retirement of Jesus for prayer is re- corded moi’e fully by Mark than by Luke, but omitted by Matthew who, however, relates most fully the first preaching tour throughout Galilee. 35. In the morning:, etc. This note of time shows that it was the day following the cure of Peter’s wife’s mother, vers. 30-32. laterally, vcnj carhj^ by rishic/ he loent out. The meaning is that it was the early break of day, when on account of the jire- ])onderating darkness it could be called night. Luke (4 : 42) says. When it was day, regarding the day as beginning with its early dawn. He went out. Of the house of Peter, ver. 29 \ and of Capernaum, ver. 21. A solitary place. A desert, uninhabited and un- frequented place near Capernaum. Compare ver. 45. Prayed. Thus Jesus i)repared for the duties of the day by devoting part of the night to secret prayer. Luke 6 : 12. 36. They that were Avith him. Andrew, James, and John, and possibly others, ver. 29. FolIoAved after. Followed eagerly after, in • order to find him. They were in earnest and possibly iinjiatient. 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 gmtify 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 reply 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 iis go elseiehere. 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 from Caiieniaum, but from his Father, John 16 : 28. His mission was to preach the gospel, Luke 4: 18-21. This the peo])le failed to understand. 39. Preached, etc. Ife was preach- ing, etc. He continued ])reaching in their synagogues, going throughout all A.D. 28. jMAPvK I. 41 40 * And there Ciiine a leper to him, beseeching him, and kneeling down to him, and saying unto him, If 5 12-14. ’ Galilee. This must be the first general preaching tour throughout Galilee re- corded ill Matt. 4 : 28-25, since accord- iug to the first two evangelists, it ockuirred not long after the calling of the four disciples. Matt. 4 : IS and Mark 1 : 16. We cannot suppose two such extensive tours throughout Galilee in course of a few weeks. All Gali- lee. Into every part of the province, whicJi was very populous and contain- ing many towns and villages. See on ver. U. Cast out devils. He con- firmed and attested his preaching by his miracles, chief among which was his casting out demons. Thus he specially showed his opposition to the kingdom of darkness. 40-15. Healing of a leper. Matt. 8 : 2-4 ; Luke 5 : 12-14. Having par- ticularly related the healing of the' demoniac, Mark now relates with equal minuteness the cleansing of a leper ; the former more closely connected with soul uncleanness, the latter with bodily impurity. Mark’s account enters most into detail. 40. And there came. While he was in one of the cities of Galilee (Luke 5 : 12), but what city the evangel- ists do not tell us. Matthew plainly fixes the miracle immediately after the sermon on the mount, when Jesus de- scended from the mountain. Some Bujipose it to have been wrought at Cajieinaum. But probably not ; for Jesus was preaching “ throughout all Galilee” (vers. 39 ; Matt. 4 : 23), com- mencing from Caj^ernaura (vers. 21 : 35-39 ; Luke 4 : 31, 44), and the lejier was healed, according to Luke, in one of the cities” of Galilee. Luke would hardly have spoken thus indefi- nitely of Capernaum. A leper. Leprosy was a most fearful and foul skin-disease, and in its worse form was the most terrible of all diseases, and absolutely incur- able. See Lev. chs. 13, 14; where it is desenbed with certain enactments. It jirobably began internally, after which it showed itself in swellings, scabs, bright spots, or slight reddish eruptions, grouped in circles, covered with a shiny scale or scab. The dis- ease was not contagious, though it often became hereditary for genera- tions. Its progress was not generally rapid. A leper from birth sometimes lived 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 or stroke^ Nuni. 12 : 10 ; 2 Kings 5 : 27 ; 2 Chron. 26 : 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 prevail. Dr. Thomson {Tke Land and the Book, Vol. II., p. 516-520) speaks of it as existing in the East. He 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 appearance 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 mitigate its tortures. Leprosy is a striking emblem of sin and its effects. It was indeed regarded as a living death (Joseph. Antiq. III. 11, 3). The leper was unclean ; he was to rend his garments, let his hair hang disheveled, wear garments of mourn- ing as for the dead, and live in exclu- sion outside the camp or city. Neither Miriam, the sister of Moses, nor King Uzziah, was exem])ted from this reg- ulation, Num. 12 ; 15 ; 2 Chron. 26 : 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 uncleanness through touching or han- dling the dead, Num. 19 : 13-20; Lev. 14 : 4-7. Thus sin affects the soul, rendering it unclean, sei)arating it from 42 MARK I. A.D. 28. 41 thou wilt, " thou cunst make me clean. And Jesus, moved with compassion, ' put forth his hand, and v2ki. 5. 11. "'touched him, and saith unto him, *I Avill; be thou ^Le. 13.44 46 42 clean. And as soon as he had spoken, immediately ypg ’4*9‘ the leprosy de])arted from him, and he was cleansed. 43 And he straitly charged him, and forthwith sent ^ 5 43*Mt. 8. 44 him away ; and saith unto him, See thou say nothing 4 9. 3o. ’ God, producing spiritual death, unfit- ting it forever for heaven and the company of the holy, and insui ing 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, who looked upon the beautiful babe in the arms of a leprous mother. But time brings forth the fear- ful malad 3 \ And so the lepros^^ 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 le])rosy 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 u])on his face, Luke 5 : 12. If thou wilt, thou caiist* If thou art willing thou art able. The leper had faith in the niiraculous power of Jesus, but had a doubt about his will- ingness to exercise it on such an object as he, on one so unclean. He deter- mined to press his case earnest^", and leave it on the will of Jesus alone, If iJton wilt. Make me clean* Cleanse me, heal my lepros}', and thus remove my uncleaimess. 41. •Moved with compassion* Mark alone describes the Savior’s feel- liifja of pity upon seeing and hearing the leper. Jesus showed his willing- ness by stretching forth his Iiand, and contraiy to Jewish law, toncliiinj him. But Christ was himself the lawgiver and the fulfiller of the law. As it was in harmony with the hiAV of the Sabbath to do good and save life, so was it Avith the law of leprosy to remove the disease and the detilement. Jesus Avas also j)urity itself. He ])uritied, but contracted no uneleanness. Before his poAver, as symbolized b^' stretching forth his hand and touching him, the lepros}' lied and the lex)er Avas cleansed. I will; be thou clean* Language beautifully and strikingly correspond- ing to that of tlie lex)er. Jesus grants a full and perfect aiisAver to his re- quest. 42. Immediately* The cure AA^as instantaneous, as expressed by this favorite Avoid of Mark. The leprosy, the cause of his detilement, Avent from him, and as a consequence he Avas cleansed. So Jesus cleanses the sinner by healing the seat of disease. 43. Straitly charged him* Stern- ly charged him. The original expresses strong'and earnest emotion, amounting even to sternness, and is quite the op- posite of that translated “ moved Avith compassion” in ver. 41. He gave him a strict prohibition, as if on juain of his displeasure. Sent him away* The verb in the original is the same as that translated drivct/i in verse 12. He sent Jam forth or away from the city, house, or place Avhere thej' Avere at that time. The reason will aiqiear in the next A'^erse. 44. Say nothing to any man. Jesus frequently gave this x)rohibition, ch. 5 : 43 ; 7 : 3(). His reasons, were various according to circumstances. As a general principle it accorded Avitli his mode^^t and unostentatious bearing, and Avith the peacefulness and spiritu- ality of his kingdom (Matt. 12 : 10-20), Avhich came not Avith observation, Luke 17 : 20. Sometimes he Avould repress, rather than encourage the excitement of the people, Avho beset him in such croAvds as greatly to trouble him (ch. 3 : 9, 20), and to make him a temporal king, John 0 : 15. At other times he doilbtless had the good of the j^ersons healed sjAecially in view. In this in- stance the prohibition Avas temporary, only binding till he should go and show himself to the priest. He Avould haA’e him remain silent so as to promi)tly obey this requirement of the Mosaic hiAV. He Avould not arouse undue ex- citement (see next A’erse) ; nor Avould he ex])ose himself or the healed leper A.D. 2S. MARK I. 43 to any man : bnt go tliy way, show thyself to the priest, and offer for thy cleansing those things 'Mvhich Moses commanded, for a testimony unto « Lc. 1 : 3 . 2, cic. ; 45 them. ^ But he went out, and began to publisli it much, and to blaze abroad the matter, insomuch i>Lk;. 5.15. tliat Jesus could no more openly enter into the city; but was without in desert places : and they came to *= cli 2. 13. him from every quarter. to the charge of violating the law. Possibly he would have him appear before the priest before any prejudi- cial report of his cure reached him, which should prevent him acknowledg- ing the cure. Show thyself to the priest* At Jerusalem. Possibly the leper, finding himself cleansed, was disposed to re- main among his relatives ; but Jesus with gi’eat 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 would be first recog- nized by the prie-t. There were two stages in the ceremonial of purification of the leper, Lev. 14 : 1-32. The puri- f 3 ing ceremonies and offerings were united with confessions of sin and pol- lution, and with grateful acknowledg- ment of God’s mercy. As the leprosy was a striking type of sin, so these ceremonies were typical of the forgive- ness of sin and justification through the blood of Christ and of the anoint- ing of the Holy Spirit for sanctification, Bel). 10 : 21, 22 ; 1 John 2 ; 20. A testimony unto them* To the peo- ])le that he was cured, and that he might safely be re-admitted into so- ciety. He had been pronounced un- clean by the priest, who alone could l)ronounce him clean and re-admit him into the congregation. 4 . 5 . The thonghtless disobedience of the lex^er and the inconvenience caused thereby to Jesus. Went out* From the lu'csence of Jesus. 4'he miracle may have l)een ])erf()rmed in some house. Began to publish* lie at once began to herald his cure. He did not realize the im])ortancc of keeping silence and obeying Jesus. He gives vent to his joy, forgetful that even the exx)ression of this should be regulated by the word of Jesus. Blaze abroad tiie matter* llather, spread abroad the report^ circulate the rci)ort of what Jesus had done. No more* Rather, No longer. The city , a city., any cit 3 \ He could nolonger openly enter any cit 3 % 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 peoxfie thus gath- ered together, and the consequent ex- citement, would also x^rematurely make him notorious, and attract the susx'>i- cious notice of the authorities. The words could not arc used in a moral sense, denoting not natural inability, but the indisx^osition of meeting the difficulties in his way, and of having his own x^l^ns defeated. Desret places; uninhabited, unfrequented Xfiaces. From evrey quarter* From all places around about. They sought him out, notwithstanding his seclu- sion. Remarks. 1. Jesus is divine, ver. 1 ; John 5:18; Rom. 9:5; Phil. 2:6: Isa. 9: 6. 2. The new dispensation began with the x'>reaching and bax)tism of John, and in fultillrnent of xu‘OX)hecy, vers. 1-3 ; Matt. 11 : 12, 13 ; John 5 : 35, 40. 3. A x^rex^aration is needed for the re- ception of spiritual blessings, ver. 3 ; James 4 : 8-10 ; Amos 4 : 12. 4. John “x^repared the way of the Lord” by the severity of his manners and doctrines ; so the terrors of the law xwepare the soul through the con- victing spirit for the reception of Jesus, vers. 3, 6; Gal. 3 : 24; 2 Cor. 5 : 11. 5. True repentance is attended with forgiveness of sins and reformation of life. It is in vain to x^rofess repentance or to be ba])tized without a cliange of lieart and life, ver. 4; Matt. 3:8, 9; 7:10, 20 ; Acts 26 : 20. 6. How little dependence can be l)lac.ed on “ ])opularity.” What crowds came to John’s x^i’eaching and bax^tism, 44 MARK I. A.D. 28. yet how few were really convei-tecl, ver. 5 ; Matt. 11 : 16-18 : John 5 : 35. 7. AVe should ever exalt Christ wheth- er we preach, 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 fullill all righteousness, it surely becomes his followers to walk in his ordinances and obey all his commandments, ver. 9; Matt. 3 : 15 ; J ohn 14 : 15 ; Acts 2 : 38 ; 1 Pet. 2 : 21. 10. We should 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. 12. We should cheerfully follow the leadings of the 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 Christ’s temptation followed his baptism, so great spiritual enjoy- ments are followed by great trials. Young Christians should especially ex- pect temptation, ver.l2; 2 Cor. 12 : 7; 1 John 2 : 14. 14. We need the Spirit in retirement and solitude, since •they are often the place and occasion of temptation, ver. 13; Ps. 36 : 4; Prov. 9 : 17; Matt. 6:6; Eph. 5 : 12. 15. Angels are interested spectators of our temptations and sorrows, ver. 13 ; Heb. 1 : 14. 16. Temptations should result in our good, and help fit 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 preaching, vers. 14, 15; Acts 20 :‘21. 18. True repentance springs from a sense of the mercy of God in Christ. Both John and Jesus preached repent- ance ; for the kingdom of heaven is at hand, ver. 15 ; Matt. 3:2; Acts 5 : 31 ; Rom. 2 : 4. 19. Improve every opportunity of rc- commeiiding Jesus and inviting souls to him, vers. 16-20; John 1:36, 39,41, 43, 4o. 20. God builds up his kingdom by weak instrumentalities, and tlius shows forth his glory, vers. 16, 19 ; Zeeh. 4:6; 1 Cor. 1 : 26, 27. 21. Ministers should never lose sight of the fact that they are called to be fishers of Tuen, ver. 17 ; 1 Cor. 9 : 22 ; 2 Cor. 12 : 14 ; 1 Tim. 4 : 16. 22. Follow Jesus at any cost ; prompt obedience is especially {deasing 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 : 29. 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- rit 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 praise of the people.” — L ange. 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 kiugdom of darkness, vers. 26, 27 ; 1 John 3 : 8. 29. The displays of Christ’s power often produce wonder only, without saving faith, vers. 27, 28 ; Matt. 9 : 33 ; 12 : 23 ; Acts 13 : 41. 30. The compulsory celiljacy 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 Kings 19 : 19; Matt. 14 : 12; John 11 : 2 ; Phil. 4:6; James 5 : 14, 15; IPet. 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. “ Tlie love of Jesus is never wcarv.”— Q uesnel. Vers. 32-34; Ps. 78 : 38 ; 86 : 15 ; Isa. 40 : 28 ; Alatt. 15 : 32. 34. Early rising and secret prayer arc in unison, and will contribute to the health of Ixdh body and soul, ver. 35 ; Ps. 5 : 3 ; Matt. 6:6; Luke 6 : 12 ; 9 : 28. 35. Go where Jesus is, and seek a blessing on yourselves and others, vers. 36, 37. A.D. 28. MARK II. 45 Jesus heals a 'paralytic at Capernaum, 1 AND again ^ he entered into Capernaum after some ** 9.^ l ; Lk. 5. days. And it was noised that he was in the house ; ^ • * 2 and straiglitway many were gatliered together, inso- much that there was no room to receive tliem^ no, not so mucli as about the door ; and he preached the ® Ps. 40. 9. word unto them. ^ 3 ^ And they come unto him, bringing one sick of is. ’ ’ ’ * 36. Every Christian, like Jesus, should seek to fulfill his mission, ver. 38 ; John 9:4; Matt. 5 : 18-16 ; ‘-^5 : 19 -30. 37. Lei)rosy is a striking type of sin; ver. 40 ; Num. 12 : 10-12 ; 2 Kings 5:7; Isa. 64 : 6. 38. In the leper we have an illustra- tion of the sinner seeking Jesus and saved by him. He felt his disease ; de- spaired oi human help; exei*cised/«i^A in the power of Jesus ; and submitted to the will of Jesus, and was healed, vers. 40, 41 ; Luke 15 : 18-21. 39. Jesus is a wonderful and almighty Savior, vers. 41, 42; Isa. 9:6; Heb. 7 : 25. 40. There is a time to be silent in re- gard to Christ, as well as a time to speak of him, vers. 43, 44 ; Eccle. 3:7; 10 : 10 ; Matt. 7:6; Kom. 10 : 2. CHAPTER II. In the ])receding chapter Mark graph- ically pictures the popularity of Christ’s ministry in Galilee, and the enthusiasm of the people excited by his miracles and teaching. It was now about three montlis since he first began his minis- try ill Galilee, and about fifteen months since his baptism. See note on ch. 1 : 14, 15. In this chapter Mark traces the growth of the opposition which speed- ily arose : first, because he claimed power to forgive sins ; then, because of his eating and associating with publi- cans and sinners; again, because of neg- lecting to fast; and further, because of supposed violation of tlie Sabbath, one instance of which is recorded in the closing verses of this chapter, and another in the opening verses of the next. 1-12. Healing of a paralytic at Capernaum. Matt. 9 : 2-8 ; Luke 5 : 17 -25. Mark is the most minute and graphic ; Matthew the most concise. 1. Again he entered into Caper- naum. This was his return from his first missionary tour throughout Gali- lee. See notes on ch. 1 : 39, 40. On Caperuaum^ 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 days^ a brief expression in the original very nearly equivalent to our expression, after some days. A few days, or several days, had probably elapsed since the healing of the lei3er, ch. 1 : 40 -45. It was noised* Literally, it teas heard. Very probably he returned quietly to Capernaum, without the people knowing it, ch. 1 : 45. In the house* 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, may mean (with Ai.exan- der), “ 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 together. Among them were Pharisees and doc- ters or teachers of the law from the towns of Galilee and Jud.Ta, 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- Avay so many gathered together and filled the house. Not so much as about the door* The jdace at the door. The porch or hall, leading from the street to the open area arouml which the house was built, could not contain them ; nor yet the house itself. Preached the word. Rather, spoke the word, of his kingdom, of the new dispensation, Luke (5 : 17) says, “He was teaching.” 3. One sick of the palsy. One word in the original, which may be rendered a paralytic^ one palsied, hav- 40 ]yiARK II. A.D. 28. 4 tlie palsy, which was borne of four. And when they < could not come nigli unto him for tlie press, they un- covered the roof wliere he was : and when tliey had broken it up, they let down the bed wherein the ing lost the ]) 0 Avcr of muscular motion. Borne by four. Each holding a cor- ner of the bed, ver. 4. An instance of the preciseness and deliniteness 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 upon 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 present, and would only expose the inmates to violence and pillage.” — D k. Hackett, Wm. Dictionary, p. 1104, note. Uncovered the roof. Literally, nnroojiuff the roof. They removed that portion of it over Jesus. UNCOVERING THE ROOF. Poofs 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 (Dent. 22 : 8) ; and a light thin covering which projected beyond the j)arapet over ])art of the central court. Others think it was a room adjoining the court, and being but a one-story house, the roof was uncovered. Others, regarding the house as more than one story, suppose an upper room, the largest room of the house, where the Jewish rabbies f requentR taught, and the roof opened for the bed. Had broken it up. Literally, cliffy iny thronyh^ 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 parapet with a thin projection beyond. They let down. They lower the bed by still holding the four corners, or by means of cords or ropes. Acts 27 : 80 ; 2 Cor. 11 ; 38. 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 pallets to roll them uji in the morning, and lay them aside till they have oc- casion to spread them out again for the next night’s repose.” — Hackett, Ulus, of Scrip.., p. 118. Dr. Thomson ( The Land and the Booh., vol. ii., p. 6 if.) illustrates from modern Arab houses. He supposes those of Capernaum to have been “like those of modern villages in this same region, low, very low, with flat roofs, reached by a stairway from the yard or court. Jesus probably stood in the open leu'an (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 aperture. The roof is only a few feet high, and by stooi)ing down and hold- ing the corners of the couch — merely a thiekly-i)added quilt, as at ])rescnt in this regioit — they could let down the A.D. 28. ]\IARK II. 47 5 sick of the palsy lay. s When Jesus saw their faitli, he said unto the sick of tlie palsy, Son, tliy sins ' be 6 forgiven thee. But tliere were certain of tlie scribes 7 sitting there, and reasoning in their hearts. Why doth this man thus ^ speak blasphemies ? ^ who can XiL 8 . 10 . John 5. 14 ; Ro. 5, 12; (). 23. i Lk. 5. 21 ; Ac. 13. 38, 3!^. ^ Joliii 10. 33-30. ‘ Job 14. 4 ; bG. sick man Avithoiit any apparatus of ropes or cords to assist them. . . . <'The whole affair Avas the extempo- raneous device of plain peasants, ac- customed to open their roofs, and let doAvn grain, straAV, and other articles, as they still do in this country. . . . “ I have often seen it done, and have often done it myself to houses in Leb- anon ; but there is ahvays more dust made than is agreeable. The materials noAv employed are beams about three feet apart, across Avdiich short sticks are arranged close together, and coA^ered Avith the thickly-matted thorn -bush call- ed bellan. Over this is s^^read a coat of stiff mortar, and then comes the marl or earth Avhich makes the roof. Now it is easy to remove any part of this AAithout injuring the rest. No objec- tion, therefore, Avould be made on this score by the OAvners of the house. They had merely to scrape back the earth from a portion of the roof OA^er the leivan^ take up the thorns and short sticks, and let doAvn the couch betAVcen the beams at the very feet of Jesus. The end achicA^ed, they could speedily restore the roof as it Avas before.” 5. When Jesus saw their faith ; by what they did. It is implied by AAdiat follows, that the palsied man also exercised faith ; perhaps he directed the men to do what they did. Son. Ka- ther, childy a title of condescension and kindness, and in this case expressive of an endearing spiritual relation between Jesus and the sick man. 'Thy sins be forgiven thee. It seems that disease had aAvakened in liiin a sense of guilt; possibly it had come on him on account of some sinful indulgence. Jesus, percciAung his peni- tence and faith in him as the Messiah, addressed first his spiritual nature, and attended to the deeper and more dan- gerous disease of sin. Thus he gave peace to tlie sick man’s soul, and taught those Avho heard, tliat he came not to remoA'c the lessor evih only, but .soa, the root of all. It also encouraged him that his disease Avould 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 : 15); the blind man near Jericho, having received sight, “followed Jesus, and glorified God,” Luke 18:43. Compare John 5:14; 9 : 35-38. In James 5 : 14, 15, a close relation is recognized between the rais- ing of the sick and the forgiving his sins. Jesus, hOAvever, did not adopt the Jewish notion that every suffering Avas caused by some specific sin. Such a notion he elsewhere condemns, John 9:3; Luke 13 : 2-5. 6. Scribes. See on ch. 1 : 22. They were from those Avho 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, Avere sitting there, possibly in prominent seats (ch. 12 : 38, 39) and near Jesus ; and Avere reasoning, de- liberately considering and arguing in their hearts (MatthcAv says, said icith- hi themselves)^ unconscious that Jesus perceived their thoughts. The reason here appears Avhy Jesus had made the forgiveness of sins so prominent. He knew the feeling it would arouse in the hearts of the Pharisees. It Avas in ac- cordance Avith the divine plan, that they should commence an oi3position Avliich should culminate in his death. It gave him opportunity also to demonstrate to both his enemies and friends his i)OAver to forgive sins. 7. Why doth this man thus speak blasphemies? According to tlie most ancient manuscripts and high- est critical authorities this should read, Why doth this man speak thns '^ He blas- phemes. This and thus are here used con- temptuously. This one, thus arrogantly and irreverently. The word translated blaspheme primarily signilied to speak evil, slander, revile; and in its scriptu- ral application to God, to s])eak irreve- rently, impiously to or of him, also to arrogate to one’s self Avhat is the pre- rogative of God. The latter is the meaning here; for they add, Who can 48 MARK II. A.D. 28. 8 forgive sins but God only ? And immediately when Jesus perceived in his spirit that they so reasoned within themselves, he said unto them, Why 0 reason ye tlicse tilings in your hearts ? “ Whether is it easier to say to the 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 ; Phil. 2. 7, 8. 5; 130. 4; Is. 43. 25; Dan. 9. 9. »"cli. 12. 15; Ps. 44. 21 ; 139. 2 ; Lk. 6. 8: 9. 47; 11. 17 ; John 2. 25; 16. 19; Heb. 4. 13 ; Rev. 2. 23. " Mt. 9. .5. o Is. 35. 5, 6; John 5. 8. forgive sins but God only? They justly held that it was God’s preroga- tive to forgive sins ; but the}" failed to see the manifestations of divinity in Christ in liis wonderful works and teaching. 8. immediately, when Jesus perceived. Jems immediately know- ing or perceiving. Tlie knowledge was iiiLuitive ; the pereeptioii instantaneous. In his spirit. As the God-man, by his own omniscient and divine Spirit. Tims he differed 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 writer was to signify that our Lord, in this case, did not, as others, derive 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 : 25.” Why reason ye these things. The why is opposed to their why in ver. 7 ; both imply censure. They ask, Why doth this man.^ etc. ? He asks. Why reason ye these things., etc. ? or ac- cording to Matthew, “ Wherefore think ye evil in 3 "our 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 his claim ; or deeper still, in their cavil- ing and darkened spirits which appre- liended neither his person nor doc- trine. 9. Whether is it easier. Which is easier. Notice that Jesus does not ask which is easier to do ; but which is easier to say, etc. To these fault-find- 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 worldly 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 pronouncing the man’s sins for- given, and then giving an extenial proof of his power, thus putting an end to their ca^'iling 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 inner life and divine being are spe- cially brought to view, he styles himself more frequently “the Son of God,” or simply “the Son.” Daniel (7 ; 13), in foretelling Christ’s coming with the clouds of heaven, implies that, not- withstanding his exaltation and glory, he Avould come in the form and like- ness of men ; for he sa 3 "s that he saw “one like the Son of man.” See, also. Rev. 1 ; lo ; 14 : 14. It was a title of humiliation, though an honor to our race. Jesus ai)plied it pre-eminently to A.D. 28. MARK II. 49 of man ^liath power on earth to forgive sins, (he 11 saith to the sick of the palsy,) I say unto thee. Arise, and take up thy bed, and go thy way into thine 12 liouse. And immediately lie arose, took up the bed, and went forth before them all ; insomucli that they were all ’’amazed, and gloritied God, saying, MYe never saw it on this fashion. 1 Mic. 7. 18 ; Lk. 7. 47-40; John 10. 28; 17. 2; Ac. 5. 31 ; Co]. 3. 13. ’■Mt. 15.31; Lk.5. 20; 7. 16; 17,15; Ac, 4. 21. 8 John 7. 31. The call of Matthew^ and the feast at his house; discourse concerning fasting, 13 ^ AND he went forth again by the sea side ; and all » Mt. 9. 5. tlic multitude resorted unto him, and he taught them. 14 “ And as he passed by, he saw Levi the son of “ ^ himself as the Messiah, “as God mani- fested in the flesh,” indicating, not- withstanding his divinity, his true hu- manity and iiis oneness with the human race. The Jews rightly understood it to mean the Messiah "(John 12 : 34), though they did not enter into the fullness of its meaning. lie was the Son of Man in the highest sense (Ps. 8 : 35 ; Ileb. 2 : (3-9), possessed of all the attributes and characteristics of our common hu- manity, a perfect and model man, the representative of the race, the second Adam from heaven, 1 Cor. 15 : 45, 47. Hath power* Not delegated or authority^ but his own as the Mes- siah, the God-man. The scribes rightly understood Jesus as acting by his own authority, and thereby 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 scribes, ch. 1 : 22.” — Alexan- der. 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. 28 ; 18. 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 his glorj^” John 1 ; 14. The apostles often wrought miracles in his name, Acts 3:6; 19 : 13. It is never said of the miracles of Jesus, as of those of Paul, “God wrought special mira- cles by the hands of Paul.” It was God, in him, manifesting his glory, and hence a proof that he could forgive sins. 12. And immediately he arose, took, etc. Rather, according to the highest critical authorities. And he arose^ and immediately taking up, etc. All eyes were fixed on the jDaralytic, anxiously awaiting the result. He not only rises, but shows that he is fully restored by immediately taking up his couch and going out openly, before them all« They were all amazed, astonished, filled Avith wonder, and glorified God, made him glorious by grateful and adoring praise. There was a general ascription of praise from the multitude (Matt. 9 : 8), the scribes being confounded by the miraculous ]:)roof of Christ’s poAver to forgive sins. On this fashion* We never saAV it thuii. A palsied man thus healed and sins thus forgiven ! Such poAver they had never seen displayed before. 13-22. The cajlling of Matthew, AND THE FEAST AT IIIS HOUSE. Eating Avith publicans and sinners. Discourse on fasting. Matt. 9 : 9-17 ; Luke 5 : 27-39. A second ground of Pharisaical opposition to Jesus is here presented in the narrative. 13. He went forth again, from Capernaum, ver. 1 ; ch. 1 : 1(3 ; Matt. 4 : 12, 18. By the seaside* Caper-, naum Avas thus near tlie shore, its sub- urbs extending to the sea, where Avas the custom-bouse. Mark alone tells 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 liepawo? 50 MARK II. A.D. 28. Alplijcus 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 *Mt. 9. 10; Lk.5. in his house, many publicans and sinners sat also together with Jesus and his disciples: for there 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 narratives 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. Matthew probably speaks of him- self as he was familiarly known as an apostle ; and in ch. 10 : 8, he uses the cilious title, the imblican,, which neither of the other evangelisl^ apply to him. Alpheu^,^ 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 : 2-4 ; Mark 3 : 10-19 ; Luke 6 : 14- 10; 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 Hit 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 s«7.s- by the tub ; and, in a word, no one stands where it is possible to sit. Shopkeepers always sit ; and Levi Hitting at the receipt of custom is the exact way to state the case.” — Dr. Thomson, The Ijanel and the Look, 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 office. 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. FoHoav me. And he arose, etc. Or, A7Ld rinbig up, etc. The obedience was immediate. Like AndreAv and Peter (ch. 1 : 10-20 ; 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 : 12, 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 gooel newn, 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 Harmony, note on §§ 46, 47, 48. Sat at meat* Me- clincd at table, according to the custom of the time, on a couch, resting on the left arm. 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 leaving 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 Roman government. They consisted of two classes. The first were Roman knights, residing generally at Rome, who levied the revenues of a large dis- trict ; the second were subordinate col- lectors, each of whom was required 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 publicans of the New Testament. Over this class were placed agents in the provinces who su- j)erintended the actual business of col- lecting the revenues. Such an one was probably Zaccheus, who is styled a chief jndTlkxm , Luke 19 : 2. Publicans were under the reproach of being will- A.D. 28. jmark it. 51 16 were many, and they followed him. And when tlio scribes and Pharisees saw him cat with publicans and sinners, they said unto his disciples, y How is it that he eateth and drinketh with publicans and sin- 17 nei-s ? When Jesus heard 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 nghteous, but sinners to repentance. yMt. 11. 19;H. ()5. 5. 9. 12, 13; IS. 11 ; Lk. 5. 31,32; 19. 10 ; 1 Tim. 1. 15. ing tools of oppression, and instru- ments of a Gentile or lieathen power and a foreign despotism. Hence the very name was expressive of a depraved and reckless character. They were classed with harlots (Matt. 21 : 31) and with the heathen. Matt. 18 : 17. The Jews engaged as publicans were prac- tically excommunicated persons, and excluded by their occupation from re- spectable society, and naturally thrown into that of wicked and disreputable men. This explains the force of the phrase so frequently 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 15 : 1. Some may have been disciples of John, Luke 7 : 29. The calling of Matthew also, doubt- less had an influence in leading his companions and friends to attend the Savior’s ministry. 16. Scribes and Pharisees. On scribes^ see note on ch. 1 : 22. The Pharisees were a religious party or sect which originated about one hundred and fifty years before Christ. Their name means separatists ; they were those who separated themselves from Levitical and traditional impurity. To become a member of the Pharisaic association, one must agree to set apart all the sacred tithes, and re- \ frain from eating anything that had not been tithed ; or about the tith- ing of which there was any doubt. As the tithes were regarded as holy, so the eating and enjoying them were re- garded as a deadly sin. A Pharisee must ascertain whether the articles which he purchased had been duly tithed, and have the same certainty in regard to the food he ate both in his own house and in the houses of others. As publicans 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 binding on them to observe strictly the laws of purity, according to the Mosaic ritual, and the traditions of the elders, Mark 7 : 3. 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 not to sup- pose Pharisees i)rcscnt at the house of a publican. Being a large feast, they m:\y have observed him tliroiigh the oj^eii hall, or, perhaps, thc}^ saw him coming forth from the feast, which gave evi- dence to them that he had eaten with publicans and sinners. They said to his disciples. No- tice they speak not boldly to him, but broach the subject to his disciples, who may have been going in and out, or, perhaps, coming from the feast. 17. When Jesus heard it. Either he overheard it, or the disciples told him. Whole. 117?/, 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 realb" righteous as the Pharisees ima- gined they were, then they did not need his healing power. The fact that these publicans and sinners were notoriously vile and wicked showed how sick they were, and how much they needed his attentions. I came not to call the righte- ous, but sinners. Tlie article before riy/dcoas should be omitted. The lau- 52 MARK II. A.D. 28. 18 ‘'And the disciples of John and of the Pharisees ^4; Lk. 5. used to fast ; and they come and say unto him, Why H; do the disciples of John and of the Pharisees fast, lo, ii;’zech. rk 19 but thy disciples fast not? And Jesus said unto i-i jJb them. Can the children of the bridechamber fast, ’ 'vvliile tlie bridegroom is witli them ? As long as they have the bridegroom with them, they cannot guage refers not to the Pharisees, as righteous in their own estimation, but implies rather that tliere were no abso- lutely righteous men living. He came not to vail righteous 7uen^ for there were really none such. He came not to call men as unfallen and holy beings, but as sinners, as indeed all are. His mission being to sinners, none should therefore lind fault with him for associating 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 the highest critical authorities. It is, however, found in Luke (5 : 32), and is explanatory of our Savior’s language as more brielly given by Matthew and Mark. Only sinners needed repentance and his saving power. 18. A third ground of Pharisaic op- X)osition is now presented. Closely connected with the question of eat- ing witK publica.ns and sinners, was tliat of fasting. The question and dis- course on tiie latter probably took place on the day of Matthew’s feast. See below. The disciples of Joliiio Had they possessed the spirit of John and obeyed his precepts they would have become the followers of Christ, John 1 : 29-36 ; 3 : 27-34. But even while John was baptizing 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 party (Acts 19 : 4, 5), and probably practiced a sort of rigid moraliUg and in some points resembled the better class of the Pha- risees. Of the Pharisees. Bather, the Fharisees^^ omitting of. Matthew (9 : 14) mentions only' the disciples of John, and Luke (5 : 30, 33) only the Pharisees and their scribes, l)ut Mark here happily combines tlie two as the questioners of Jesus. Used to fast. This should be rather translated were fasting. The language may describe a Ijractiee, indicating what they Avere wont to do ; but it is better and more natural to suppose it to state that they Avere actually fasting at that time. The contrast between their fasting and the feasting of Jesus and his disciples at the house of MatthCAV Avould be specially apparent, and naturally give occasion to the question asked. Why ... fast. The only stated fast enjoined by Moses Avas that of the great day of atonement. Lev. 16 : 29. Other fasts Avere added after the destruction of the first temple, Zech. 7:5; 8 : 19 ; 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 thetAvclfth month, commemorating the deliverance of the Jews on that day, Esther 9 : 31; 4 : 16, 17. The Pharisees also observed two Aveekly fasts (Luke 18 : 12) on the second and filth day, Monday and Thursday. The number of annual fasts have been increased in the present Jewish calendar to tAventy-eight. The disciples of John doubtless observed the stated fasts of the Jcavs, aud imi- tated their teacher in respect to his rigid habits of fasting ; for John came neither eating nor drinking. Matt. 11 : 18. His imprisonment Avould be an additional motive for fasting. Thy disciples fast not. Notice again their Avant of frankness. They iioAV complain to him of his disciples, just as, in ver. 16, they had complained to his disciples of him. In both cases they show a coAvardly aud censorious spirit. 19. Jesus replies by presenting three illustrations, showing that it Avould be unbecoming for his disciples to fast at that time. A.D. 28. MARK II. 53 20 fast. But the days will come, when the bridegroom shall be taken away from them, and then sliall tliey 21 fast in those days. No man also seweth a piece of new [o)\ raw, o}\ unwroiight] clotli on an old gar- ment: else the new piece that filled it up taketh away from the old, and tlie rent is made worse. 22 And no man puttetli new wine into old bottles: else tlie 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 illusti-ation is derived from familiar marriage ceremoiiies. Can the children of* the bride-cham- ber. TJte S071S, the male attendants of the bridegroom, who upon the day of marriage (Jud. 14:11) went with him to the house of the bride, in order to bring her home. The language was well fitted to remind the disciples of John, that their master had represented Christ as the bridegroom (John 3 : 29), and the Pharisees, that the prophets, in their predictions of Christ, had used the same figure to illustrate the relation between God and Israel, Ps. 45; Isa. 54:5; 62:5. 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 bridegroom is Avitli his disciples, Avho are represented as his attendants, the}" 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 suffi- cient reason for fasting. There must be an underlying reason, something that calls for fasting and makes it be- coming. The arbitrary appointment of fast-days, such as have been made in the Romish and other formal churches, is contrary to our Savior’s teaching. 20. But the days will come. The time is coining when the circum- stances will be changed, and fasting Avill be becoming and demanded. The bridegroom shall be taken aivay. Rather, will be taken away, as if by violence, the words being a ])rediction. Then shall they fast in tho.se days. According to the oldest manu- scripts and the highest critical author- ities, ijL that day^ referring to the dark day or time of his removal from them. That Avould bo a special time of mourn- ing, and consequently of fasting. There is no ground here, as Alexander justly remarks, for the doctrine of some Rornisli writers, that according to the declaration of Jesus, the church after his departure should be a fasting church. His exaltation should fill his followers Avith hope and joy, rather than doom them to perpetual sorrow. Acts 5 : 31, 41 ; John 16 : 7, 13, 14 ; Phil. 4 : 4. The illustration, however, implies that fasting Avould be i^roper on suit- able occasion. Compare Luke 17 : 22, Avhere the plural is used, the daya will eonie^ and in ver. 31 the singular, in that day. 21. The second illustration, draAvn from the familiar practice of patching, in Avhich he points out Avhat no one of his hearers would think of doing. Mark, more minute than the other evangelists, specifies how the ueAV clotii Avould be put upon the old garment by the Avoid seweth. New cloth; nnfulled doth., not yet dressed or fulled, and liable to shrink upon being Avet; and hence, if sewed upon an old |^ar- ment, taketh away from it by shrink- ing, and a Avorse rent Avould be made. Such patching an old garment Avith un- fulled cloth Avould be an act of un- heard-of folly. But equally unbecom- ing and foolish Avould it be to unite fasting, Avhich is a sign of sorrow, Avith the joyous Avork of iny disciples, Avhile I, their Lord, am Avith them. You must not expect, in my kingdom, a mere patching iq) of the old dispensa- tion, or of the system of observances Avhich you practice ; but a complete renovation, and one harmonious and congruous in all its parts. 22. The third illustration, drawn from the common jiractice and experience in l)utting up Avine in skin bottles. New wine. Unfennented. Old bottles, 54 MARK 11. A.D. 28. On the Sciobatli^ the disciples pluck ears of grain. 23 ^ AND it came to 2 )ass, that he went through the b Mt. 12. l ; Lk. 6. corn fields on the sabbath day; and his disciples i- began, as they went, to pluck the cars of corn. ® Deu. 23. 23. or skins. Vessels and bottles of metal, earthen, or glass, were in use among the ancients, and doubtless among the Jews, Jer. 19 : 1 ; compare Isa. 80 : 14. But bottles or bags, made from the skins of animals, arc licrc meant, Avhich were used by tlie Greeks, Homans, Egyp- tians, and other nations, for preserv- ing and transporting liquids, especially wiue. They still continue to be used in SKIN-BOTTLE. the East. Dr. Ilackett saw them wher- ever he traveled, both in Egypt and Syria. They are made chiefly of goat- skins, and commonly retain the figure of the animal, the neck of the animal an- swering for the neck of tlie bottle. Dr. Robinson {liescarches^ vol. ii., p. 440) visited a large manufactory of these vessels at Hebron, and thus describes them : “ These are merely the skins of goats stripped off whole, except at the neck, the holes at the legs and tail being sewed up.” Doth burst the bottles, that is, the old skins, which have become hard and inelastic, and possibly cracked and rotten, and will not expand as the wine ferments. Tliey prove unfit, and burst; thus the bottles are ruined and the wine is lost. The wine is spilled and the bottles will be marred; or, according to very ancient manu- scripts, the wine is tost and the bottles. But new wine must be put into new bottles, which are stronger and capable of expansion. This sentence is omitted in some ancient manu- scripts. Jesus intimates in tliis illus- tration, as well as in the others, that the doctrines and practices of his king- dom are unsuited to the formalism of the Pharisees, and that the new dis- pensation was not to be mixed up with the old. The gospel, like the new wine, must have its new forms and means for its preservation and propa- gation. 28-28. The disciples pluck the EAKS 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. The Pass- over, A.D. 28, commenced March 29th, Matt. 12 : 1-8; Luke (> : 1-5. Mat- thew’s account is the fullest. Each evangelist gives evidence of an inde- pendent narrative. 28. And it came to pass. Mark gives no note of time. Matthew (12 : 1) uses the general expression, at that time. Luke gives a definite, but doubt- ful, note of time, the second iSabbath after the Jirst^ which was probably the first Sabbath after the second day of tlie Passover ; that is, the first of the seven Sabbaths commonly reckoned between that day and Pentecost. See author’s Harmony, note on § 51. Went through the corn fields. Literally sown Jields; fields of grain, of wheat or barley. He went along^ going a short distance to some place, through the standing grain, probably by a foot- jiath which may have 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 with its origin, Gen. 2 : 2, 8 ; Ex. 20 ; 8-11. A.D. 28. MARK II. 24 And the Pliarisces said nnto him, Behold, why do tliey on tlie sabbatli day that whicli is not lawful ? 25 And lie said unto tliein, Have ye never read wliat ‘‘ l Sam. 21. 6. David did, when lie had need, and Avas an hungered, 2G he, and they that Aveie with him; hoAV he Avent into the house of God in the days of Abiathar, the high « 1 Sam. 22. 20-22. priest, and did eat the showbread, ‘ Avhich is not ^ Ex. 20. 32, 33; laAvful to eat but for the priests, and gave also to His disciples bewail as they went to piuck the ears of corn. Lite- rally, His cliscqjles began to make a loag phccking the ears. Wherefore some sup- pose that Jesus Avent througli the midst of the grain, opening his Avay right and left; and his disciples fol- lowed, making their path by plucking the ears. But this does not necessarily follow; for, (1.) The phrase to make a v)ag is found both in the Septuagint and in classic writers, meaning to )nake one' s journey (Judges 17 : 8), and means here simply to proceed, to go forward. (2.) If the plucking had been for the purpos'* of making a way through the held, we should have expected Mark to have said stalks; but he says cars^ Avhich evidently had reference to their eating the grain rather than making a ])ath. Mark, indeed, says nothing of eat- ing the grain, but it is implied, and di- rectly attirmed by Matthew (12: 1), and Luke (0 : 1). (o.) Plucking was not ne- cessary to make a path, since that could be accomplished by simidy Avalkiiig through the grain. The law allowed them to pluck the grain to appease hunger, but not to ai)ply the sickle to another man’s standing grain, Deut. 2o : 25. The custom still prevails in Palestine. “So, also, 1 liaA^e often seen my muleteers, as we ])assed along the Avheat fields, pluck off ears, rub them in their hands, and eat the grains un- i-oasted, just as the apostles are said to have done.” — Dit. Thomson, The Lai kI and the Look, vol. ii., p. 510. The dis- ciples were his personal attendants — probably Andrew, Peter, James, John, Matthew, and others. 24. Behold. An exclamation of surprise, directing attention to some- thing strange and unexi)ected. Why do they, etc. Implying censure. It is to be observed that the Pharisees object not to the ])lucking, but to the time of doing it. It was i)robnbly after r’ the offering 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 PassoA^er, doubtless the punctilious Pharisees Avould have objected on that ground also. The Sabbath day. . . not laAvful. Unlawful according to their traditions, by Avhich they had loaded this day of rest with grievous restrictions, raising the letter over the sjjirit, and making formal acts take the place of spiritual observances. According to the rab- bins, “he that reaps on the Sabbath, ever so little, is guilty, and plucking ears of grain is a kind of reaiiing.” Ac- cording 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 servant of God, from which it could be inferred Avhat it was lawful to do under simi- lar circumstances. See 1 Sam. 21 : 1-G. He puts the case strongly and as a matter of surprise that they should not understand and act upon the jirinciple involved, Have ye never read ? 2G. A continuation of the statement of what David and his men did, show- ing that the letter of the law must give way to the law of necessity ; and hence that it Avas lawful to do w'orks of real necessity, such as appeasing hunger, on the Sabbath. Into the house of God ^ the tabernacle, which Avas then located at Nob — a place, probably, a little north of Jerusalem and within sight of it, Isa. 10 : 32. 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. Porter {Alexander' s Kitlo (Jyclojxedia) A^ery confidently locates it on Sumah, a little, conical hill, about three miles north of Jerusalem, Avhere he found A^arious indications of an ancient town. 56 MARK II. A.D. 28. 27 tliem wliicli were with him ? And he said unto e Ex. 20. 8. 9 ; 23. them, &The sabbath was made for man, and not li; 5. 14. 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 |!^iven. (1.) It is possible that Abiathar is mentioned rather than his father, because he was present on the occasion (I Sam. 22 : 22), and immediately suc- ceeded his father as high priest, and was familiarly known as such in the liidory 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. (2.) Or, it is possible that Abiathar was acting as his father’s vicar at that time. According to a Jewish rule, “the son of a high priest, deputed by his father in his stead, was called a high priest.” (3.) Or, it is possible that Ahimelech and Abiathar were hereditary names in the family, and borne by both father and son. There is, at least, some ap- pearance of this, for Abiathar is called the son of Ahimelech in 1 Sam. 22 : 20, and Ahimelech the son of Abiathar in 2 Sam. 8 : 17 ; 1 Chron. 18 : 16. And the name Abiathar may have been men- tioned here, because that name had become the more familiar to the Jews, by its connection, through the son, with the history of David. Did eat the show-bread. Simply ate^ there being no emphasis in the original de- manding did. 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 before Jehovah (Exod. 25 : 30), and called in Hebrew bread of face ox presence ; that is, of the divine presence, and probably symbol- ized God’s presence with his people, as their sustenance, strength, and sui^port. 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 David 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 (12 ; 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 : 6), who declares that God desires not mere external observances, but the inward outgushing of kindness and love, which is the true sacrifice in spirit and of the heart. Passing over these, Mark presents an argument not recorded by either Mat- thew or Luke, that the 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 nian, 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 sui)erstitious observ- ance, be perverted to the exclusion of mercy and necessity. This verse was specially suited to Gentile readers. A.D. 28. MARK 11. 57 28 man for the sabbatli : tlierefore ^ the Son of man is ^ Mt. 12. 8. Lord also of the sabbath. 28. The final and crowning argu- ment growing out from the one just stated, and founded upon the relation of the Sabbath to Christ. Therefore ; rather, so that^ as a consequence of the great principle he had just uttered. The Son of man. The Messiah, in- dicating, notwithstanding his 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 human nature to redeem man, and all things pertaining to the human 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. He is indeed Lord of things in general pertaining to his kingdom, but also of the Sabbath. As mediator, redeemer, and sovereign, he j)resides over it and controls it. Thus, Jesus asserted be- fore these Pharisees his authority over the Sabbath. His disciples were not to be condemned by their interpreta- tions of the law aifd their traditions, but were subject to his directions as the Messiah and Lord of the Sab- bath. There is nothing here intimating that Christ abolished the Sabbath. He ra- ther ennobled it, by afterward merging it into the Lord’s day, Rom. 1 : 10. The whole argument shows that the day should be kept in a manner best suited to make men holy, and that super- stitious observance on the qne hand, and neglect of spiritual improvement on the other, are alike censurable and unbecoming. Remarks. 1. We should strive to be so useful that, like Jesus, we should be sought after, vers. 1, 2 ; ch. 0 : 32, 33 ; 7 : 24, 25 ; Luke 10 : 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; Rom. 1 : 8. 3. In doing good we must not con- fine our elforts 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. 0 : 10 ; James 4: 17; Num. 10 : 20. 4. Christians should combine their efforts. What one cannot do, four may accomplish, ver. 3 ; ch. 0:7; Matt. 18 : 10, 10, 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 Ave may bring them to Christ for salvation, and we should lose no opportunity and shrink from no self-denial in attempting it.”— Scott. Vers. 3, 4 ; Matt. 15 : 22 ; 1 Cor. 9 : 22 ; James 5 : 14, 10, 20 ; Jude 23. 6. Afflictions are often great bless- ings to the soul, vers. 4, 5 ; Ps. 110 : 07, 71. 7. Can Jesus apply to thee the en- dearing name of son or ehild^ and say, “Thy sins are forgiven,” ver. 5; Rom. 8 : 14, 17 ; 1 John 3:1; Ps. 103 : 3; Isa. 40 : '2. 8. Many enjoy the greatest spiritual blessings in vain, and shall receive the greater condemnation, vers. 0-8 ; Luke 4 : 10, 28, 20 ; Matt. 11 : 23, 24 ; John 9 :41. 9. Christ is the searcher of hearts, and knoweth all things, ver. 8 ; John 2 : 24, 25 ; Rev. 2 : 23. 10. Jesus can forgive sins; his mira- cles are a proof of this and of his di- vinity, vers. 5, 9-11; John 10 : 37, 38; Acts 5 ; 31 ; Heb. 9 : 20 ; 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 the 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 discqfieship and service, ver. 14; Acts 13 : 2^; Rom. 8 : 30 ; 9 : 24 ; 2 Tim. 1 : 9 ; 1 Pet. 1 : 15. 14. “ True obedience is prompt. Many men of business never become Christians because they Avill not tear themselves away from its demands.”— J. P. Wauuen. 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 : 10, 17. 58 MARK III. A.D. 28. Jesus heals a man icitli a withered hand on the SaVbath. III. AND ' he entered again into the synagogue. And i Mt. 12 . 9 • Lk. 6. there was a man there which had a withered hand. 0 . ’ 16. Moralists are still offended with Jesus for calling? and saving those more openly wicked than themselves, ver. 16. 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. Bom. 14 : 1, 17 ; 2 Cor. 11 : 20 ; Gal. 2:4; 4 : 9-11. 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.” — Ckamer. Ver." 19; John 2 : 29 ; Eph. 5 : 25-27. 22. 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, 22 ; 1 Cor. 10 : 20 ; 2 Cor. 6 : 14-16 ; Eph. 5 : 11. 23. Beware of raising human rites above divine law ; or of losing sight of the spirit in the letter. These are 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 positive 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 privileges.” 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 glory, as the Lord’s day, under the gospel, vers. 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 violation 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 unremit- ting labors of Jesus continuing, his friends try to restrain him. His ene- mies, still more incensed, charge him with being in league with Satan, which calls forth a reply 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 withered 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 directly 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 sa 3 ’s (6 : 6) “on ano- ther Sabbath,” probably the next Sab- bath after the plucking the ears of grain. Notwithstanding the opjiosi- tion, he entered the synagogue. See on ch. 1 : 21. Some of the oldest manu- scripts read, a synagogue. Where, is not mentioned. FrobabW in Galilee and at Capernaum. His hand. His right hand, Luke 6 : 6. Withered. A passive participle in the original, \it- emUy dried up, and implying that it was not from his birth, but the effect of dis- ease or a wound. It was similar to that with which Jeroboam was afflicted, 1 Kiugs 13 ; 4-6. It may have been from A.D. 28. MARK III. 59 2 And ^tliey watched him, whether he would heal him on the sabbath day; that they miglit accuse 3 him. And he saith unto the man wliich liad the 4 withered hand, Stand forth. And he saith unto them. Is it lawful to do good on the sabbath days, or to do evil ; to save life, or to kill ? But they 5 held their 23eace. And when he had looked round about on them ‘ with anger, being grieved for the hardness of their hearts, lie saith unto the man, . Stretch forth thine hand. And he stretched it out : and his hand was restored whole as the other. >*Ps. 37. 32; Is. 29. 20, 21; Jer. 20. 10 ; Dan. 6. 4. » Mt. 5. 22; Eph. 4. 26. Ge. 6. 6 ; P?. 9.5. 10 ; Lk. 19, 41-44. paralysis ; or from a defect in receiving nourishment from the body. It was considered incurable. 2. They. The scribes and Pharisees, Luke 6 : 7. Watched; closely, with bad intent. Compare Luke 14 : 1 and Acts 9 : 24, where the same Greek word is used. They were watching him ma- liciously. The grovvth of opposition is seen in that they now watch intently for an occasion of censure. They may have thought that he would heal him on the Sabbath 9 from his readiness to do good, and from what he had already taught regarding the Sabbath, ch. 2 : 23-2^8. Might accuse him ; not mere- ly to the people but to the local autho- rities, who were doubtless present and identical with the rulers of the syna- gogues, ver. 6. 3. Stand forth. Rm up into the midst. “Arise and come into the midst.” — Revised Version, Am. Bible LInion. Doubtless he was called forth to a conspicuous position. Matthew (12 ; 10) omits this, but relates that they ask him, “Is it lawful to heal on the Sabbath Luke (6 : 8) says that Jesus “knew their thoughts,” after which he gave the command, “Rise up,” etc. Knowing their thoughts, 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 good, etc.? An answer not only to their thoughts, which he knew (Luke 6 : 8), but also to their question. Matt. 12 : 10. See note on preceding verse. Some take to do good or to do evU in a general sense ; others in a i)articular sense, meaning to benefit or to injure. The former, I think, is preferable. Jesus first asks in regard to doing good or evil generally on the Sabbath, and then’ descends to a par- ticular case, to save life or to kill. It is not unlikely that Jesus intended some reference, not only to what he vras doing, but also to the designs of the scribes and Pharisees against him : Is it lawful to do good and save life on the Sabbath, 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 are we to choose the former when there is an alternative 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 : 11, 12 ; Ezek. 33 : 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. Comr^are Luke 13 : 14-17 ; 14 : 2-6. 5. Both Mark and Luke omit at this point the parabolic reference to a sheep fallen in a pit, recorded 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 looking around on them. Luke (6 : 10) adds the strong word all. Mark is noted for his vivid descriptions of our Savior’s looks, feel- ings, and gestures, chs. 1 : 41; 5 : 30, 32; 10 : 23. He here not only refers to his external act, but to his internal feel- ings, with anger^ being grieved. His anger was holy indignation against the sins as manifested in these scribes and Pharisees. Anger, as originally con- nected with our unfallcn nature, is not sinful, and such ai’gcr, being without 60 MARK III. A.D. 28. 6 " And the Pharisees went forth, and straightway « Mt. 12. 14 . took counsel witli the Herodians against him, how « Mt. 22. lo. they might destroy him. Jesus withdraws to the Sea of Oalilee ; followed hy mul- titudes. 7 BUT Jesus withdrew himself with his disciples to the sea. And a great multitude from Galilee fol- cxcess and malignity, was exercised by Jesus in his sinless humanity. The word translated being grieved implies sympathy and pity for those in such a miserable and hard-hearted state. Holy anger against sin is consistent with holy grief and compassion for the sin- ner. Hardness of heart. Spiritual dullness and insensibility, John 12 : 40. Having silenced his opposers, Jesus proceeds at once to perform the miracle. The wisdom of Jesus is seen here, simi- lar to that in the hearting of the i^ara- lytic, eh. 2 : 8-12 ; see ch. 2 : 10. He also performs the miracle without any bodily effort, or an}^ word except the command, Stretch forth thy hand. His adversaries, therefore, 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 was re- stored. Whole as the other should be omitted according to the best 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 in regard to every divine command we should believe and 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 their political opponents, the Herodians. The Hero- dians were probably a political rather than a religious party, though it is sup- I^osed mostly Sadducees in religious sentiment. They were the partisans of the Herodian family, and consequent- ly of the Koman dominion over the country, which 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, whose head-quarters were at Tiberias. His relations to John the Baptist, and occurrences unknown to us, may also have excited their ha- tred. But it is to be noted that the over- tures, though doubtless acceptable to them, came from the Pharisees. They went out and took counsel ^ consulted with the Herodians. They hoped to gain the influence of Herod Antipas against him ; possibly by intrigue they would bring some political charge against him, and thus secure his death. What they began to do with the Herodians they afterward fully carried out with Pilate. The intensit}^ of their hatred is shown by their seeking such an alliance, an alliance which was afterward continued, ch. 12 : 13. This is the first organized movement against Jesus of which we have any account. 7-12. Jesus withdraws to the Sea of Galilee; heals many, and CASTS OUT DEMONS. Matt. 12 : 15-21. Comi)are Luke 6 : 17-19. Mark enters into details and is very graphic. Mat- thew is brief, but quotes a prediction from Isaiah. 7. Jesus AvithdreAV himself. Himself should be omitted as unneces- sary. He withdrew from Caj>ernaum, A.D. 28. MAEK III. G1 8 lowed him ; and from Judaea, and from Jerusalem, p Lk. G. IT. and from Idumaea, and from beyond Jordan, and they about Tyre and Sidon, a great multitude, when they had heard wliat great things lie did, came unto 9 liim. And he spake to his disciples, that a small ship should wait on him because of the multitude, or the city where he had just performed the miracle, and indeed from the cities and towns of Galilee generally, to the sea, or unto the aea. The Sea of Galilee is commonly called simply the sea in the Gospels. This withdrawal was not only to the shore of the lake, but even to the ship upon its waters, vcr. 9. It was not from fear, for he had shown himself above fear; but in order that he might prolong his minis- try to its appointed length, and proper- ly lay the foundation of his kingdom. He would not permit himself yet to be taken, for his hour had not j^et come. So in other instances he withdrew from opposition and violence, John 4:1; 7 : 1; 10 : 39, 40; 11 : 54. And a great multitude. Here begins the most vivid description in the Gospels of the multitudes wiio attend- ed upon the ministry of Jesus. Two great multitudes are mentioned. The lirst from Galilee followed him ; the second from regions outside of Galilee came unto him (next verse). To l^resent this plainly to the reader, a semicolon should be put after fol- lowed him,, and a comma after Judea (this verse), and after Jordan (next verse), as in the text above. The j^eo- ple sided with Jesus and against the Pharisees. It was not really the design of Jesus to Avithdraw from the ])eopie, but from his enemies, whose influence w'as greatest in the towns. His friends and all who desired had an opportunity of following or coming to him in his retirement. Galilee. See on eh. 1 : 9. Judea; south of Samaria, bounded by Jordan on the east, the Mediterra- nean on the Avest, and the territory 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. Jerusalem is mentioned, though a part of Judea, from its importance as the religious center of the theocracy. Idumea occurs only here in the New Testament, the Edom of the Old Testa- ment, Gen. 25 : 30 ; 36 : 1 ; Nuni. 20 : 20 ; 1 Sam. 14 : 47 ; 2 Sam. 8 : 14 ; Ezek. 36 : 5. It lay southeast of Palestine. It Av^as conquered by the Maccabees (1 Macc. 5 : 05, 08), and incorporated, by submission to the Mosaic law, •with the JcAvish nation about B.C. 125 {Joseph, Aod. xii. 8, 0; xiii. 9, 2). Antipater, father of Herod the Great, was an Idumean by birth. Beyond Jordan. On the east of Jordan, often called Perea. About Tyre and Si- don. The Jews of that region. Tyro and Sidon Avere the tAVO principal cities of Phoenicia on the coast of the Mediter- ranean Sea. Sidon, Avhich means fish- ery,, one of the oldest cities of the world, is believed to have been founded by Zidon, the eldest son of Canaan, Gen. 10 : 15; 49 : 13. Its latitude is 33° 34' north, about the same as the middle portions of South Carolina. Tyre, meaning a rock^ about twenty miles south, was of later date, but grew' in importance, and gained an ascendency over Sidon, and became the commer- cial emporium of Phoenicia. They Avcrc the subjects of prophecy and of divine judgments under Nebuchadnez- zar and Alexander, Isa. eh. 23; Ezek. chs. 2(3-28; 29 : 18. The cities that grcAV up on the ruins of the ancient ones existed in the times of our Savior, Acts 12 : 20 ; 21 : 3, 7 ; 27 : 3. Sidon, noAV called Saida, contains about five thousand inhabitants, and is spoken of as dirty and full of ruins. Tyre, uoav called Sur, is at ])resent a poor toAvn, and has a population of about three thousand. The great multitude fol- loAving him from Galilee shoAVS his pop- ularity there, Avhile those coming from the outskirts of Palestine and the bor- ders of the Gentiles show how widely his fame Avas sj)read abroad, for they had heard what great things he did, especially, Avhat great miracles he Avas doing. The concourse 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. lie spake. With authority, G2 MARK III. A.D. 28. 10 lest they should throng him. For he had healed many ; insomuch that they pressed upon him for to 11 touch him, as many as had plagues. And unclean sjDirits, when they saw him, 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. ch. 1. 23, 24 ; Lk. 4. 41. r ch. 1. 1 ; Mt. 14. 33. “ ch. 1. 25, 34 ; Mt. 12. 16. Jesus chooses the twelve apostles, 13 ^AKD he goeth up into a mountain, and calleth *Mt. lo. l; Lk. 6. luito him whom he would : and they came unto him, whether a request or a command. A shipo A small boat^ probably a small fishing boat. Wait on him* Be near, in attendance, and at liis disposal. It is supposed by some that this little ves- sel was permanently retained for the use of Jesus. Multitude. The crowd, the confused mass of people. 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 fiom 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 pressure upon Jesus is now given. He had healed* Rather, he healej he was at that time healing many. Inso- much that they pressed upon him* /S'o that they rnshej pushed^ or pressed upon him. Their desire was in- tense, and their efforts to reach him cor- responded. Totouchhim;in faith, as the woman with the issue of blood, ch. 5 : 27-34. At their touch in faith, power went out of him and healed them all, Luke 6 : 19. Plagues* ticourges 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 God as soon as they saw him, shows that they were 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 powers 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 with the Father. John 1 : 18 ; 3 : 16. See on ch. 1 : 24. 12. He straitly charged them. Strictly charged them, the demons. Matthew (12 : 16) relates that he also charged those healed of diseases that 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 any political move- ment on the part of the Jews, with their worldly views, to make him king, John 6 : 15. The opposition of the Pharisees was also sufficiently aroused. Just here Matthew (12 : 17-21) points out an ancient prophecy (Isa. 42 : 1-4) signally fulfilled in the unostentatious and noiseless ministr}^ of Jesus ; in his gentleness and meekness, and the spir- ituality of his doctrines. 13-19. Jesus RETIRES TO A MOUNTAIN AND SELECTS THE TW^ELVE APOSTLES, Luke 6 : 12-16. We must distinguish between their call to discipleship (John 1 : 35-45), their call to be constant at- tendants, preachers or evangelists (ch. 1 : 16-20), and their selection as apos- tles here related. After this they were miraculously endowed, and sent out on a mission to tlie Jews (Matt. 10 : 1-4) ; see on ch. 6 : 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 the appointment of the Twelve. 13. A mountain* The mountain^ A.D. 28. MARK III. G3 14 And lie ordained twelve, that 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 on the west side of the Sea of Galilee. Some regard the expression, the mountain, to mean the highlands in distinction from the low- lands on the sea-shore. Into the moun- tain is a common expression signifying in among^ into the region of the moun- tain. Thus in ch. 18 : 14 and Luke 21 : 21, 66, “ flee into the mountains,” that is, in among the mountains. Luke (6 : 12, 13) says that Jesus went into the mountain to pray and continued all night in prayer, and called his disciples to him when it was day. Calleth whom he Avould^ in the exercise of his free and unlimited authority. How many we are not told. Probably a number of his followers from whom he selected the twelve. And they came ; or went away from the multitude, or from their employ- ments to him. 14. He ordained twelve o He con- stituted., or appointed twelve of those who went to him. Luke (6 : 13) says, “ and of them (or “/roni them^’’) he chose twelve.” The number twelve is signifi- cant and frequent in Scripture. It is ex- pressive of fullness, completeness, and strength. Thus there were the twelve tribes of Israel, the twelve stones of the Urira and Thummim on the breast- plate of the high-priest (Ex. 28 : 17-21); twelve loaves of show-bread (Lev. 24 : 5-8) ; the 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, Rev. 21 : 14. The persons thus appointed were called apostles (that is, persons sent forth, ch. 6 : 30) ; but more com- monly in the Gospels the twelve (ch. 4 : 10 ; 6 : 7), or the twelve disciples (Matt. 20 : 17), or simply disciples, Luke 9 : 12. The reason of their appointment is given, that they should be Avith him 9 as constant personal attendants as learners and witnesses. They were to learn by liis example as well as by his public and private discourses ; they were to be witnesses of his life, death, and resurrection, and thus prepared to cany out his work after his departure. Hence, though named apostles by Jesus himself (Luke 6 : 13), they are so called but once by Matthew (10 : 2), once by Mark (6 : 30), six times by Luke, and not at all by John. They were discples or learners ; but after the descent of the Holy Spirit, they are called, in the Acts 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 apostleship 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. 6:7; and after the ascen- sion they “preached everywhere,” ch. 16 : 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 preach and to have power or authority to perform the same miracles that he x>erformcd. Their preaching should be attested with the same evidences as his own. And so it was, ch. 6 : 12, 13 ; 16 : 20. To heal sicknesses is omitted by several of the oldest manuscripts, 'flic omission makes the casting out of the demons more ]irominent. 16. Fouil CATALOGUES OP THE APOS- TLES are given in the New Testament, which, with their connections, are pre- sented in the following table. See next page. Thus it appears that each catalogue is di^dded into three classes, the names of which are never interchanged, and each class headed by a leading name. Thus Peter beads the first class, Philip the second, James the third, and Judas Iscariot stands the last, except in the Acts, where his name is omitted be- cause of his apostasy and death. Notice the connective And, by which Mat- 64 MARK III. A.D. 28. Matthew 10 : 2. Mark 3 : 16. Luke 6 : 14. Acts 1 : 13. 1 Simon Peter, Simon Peter, Simon Peter, Peter, 2 A.iid Andrew, And James, son of And Andrew, And James, 3 James, son of Zebe- Zehedee, And John, And James, And John, 4 dee And John. And Andrew. And John. And Andrew. 5 Philip. And Philip, And Philip, Philip, 6 And BartholomeAv, And bartholomew, And Bartholomew, And Thomas, 7 Tiiomas, And Matthew. And Matthew, And Matthew, Bartholomew, 8 And Thomas. And Thomas. And Matthew. 9 James, son of A1 x\nd James, son of James, son of Al- James, son of Al- 10 pheus, And Lebbeus Thad Alpheus, And Thaddeus, pheus, And Simon Zelotes, pheus, And Simon Zelotes, 11 deus, Simon the Canan And Simon the Ca- And Judas, brother And Judas, brother 12 ite, And Judas Iscariot. nanite. And Judas Iscariot. of James, And Judas Iscariot. 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 Simo7i the name Petei\ he added the name, surnamed him. A surname points to authority or sovereignty in the giver and eminence in the receiver, Gen. 17 : 5, 15 ; 32 : 28 ; Num. 13 : 16 ; Acts 4 : 36. Simon is contracted from Simeon, and means hearkening ; Peter signifies a 8tone^ equi- valent to the Aramaic Cephas^ first given him as a surname at his introduction to Jesus, John 1 : 42. Jesus doubtless repeated the surname at this time ; Peter was the name by which he was generally, though not always (Acts 15 : 14), designated as an apostle. It was given him in allusion to his hardy cha- racter, noted for decision and boldness, and to the conspicuous position he should hold amongthe apostles, in sub- ordination to Clirist, as one of the great foundations of the Church, Eph. 2:20; Rev. 21 : 14. Not only is the name significant, but also its position at the head of the four catalogues of the apostles. He Avas among the first who recognized Jesus as the Messiah (John 1 : 40-42), and Avith Andrew, his brother, the first call- ed to be a constant attendant of Jesus, ch. 1:16-18. He Avas spokesman of the apostles, as in Matt. 16 ; 16 , and the chief speaker on the day of Pentecost. He Avas also the first to carry the gos- pel to the Gentiles, Acts ch. 10. Thus Peter may be said to have opened the kingdom of heaven to both Jews and Gentiles. But though prominent and foremost among the apostles, he was not over 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 Avith James and John, compares him as an apostle to the circumcision to him- self as an apostle to the uncircuracision, and rebukes him as an equal. That the apostles Avere all equal in rank appears from Matt. 18 : 18 ; 19 : 27, 28; 20 : 25, 26, 28; 23 : 8; John 20 : 21-^ ; 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 w^as Avith Paul at Antioch (Gal. 2 : 11), labored at Corinth (1 Cor. 1:2; 3 : 22), and at Babylon, Avhere he Avrote his first Epistle, 1 Pet. 5 : 13. According to a tradition which may be considered in the main reliable, he visited Rome in the last year of his life, and suffered martyrdom by crucifixion under the reign of Nero. 17. James the son of Zehedee. The name is the same as Jacob, mean- ing supplauter. It is applied to three A.D. 28. MARK III. G5 16 out devils. And "Simon ^he surnamed Peter; " Mt. 4. 18; l Pet. 17 and James the son of Zebedee, and ^ Jolui the brotlier x John i. 42. of Janies ; and he surnamed them Boanerges, which y Mt. 4. 2i ; Ac. 12. 18 is, ® The sons of thunder : and Andrew, and ^Philip, 2 . 3 - i and Bartholomew, and Matthew, and " Thomas, and John 1. 1"; 2 John 1. 1 ; Kev. 1. 1, 9. “ Is. 58. 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. They -were selected with Peter to witness the restoration of Jairus’ daughter (ch. 5 : 42), the transfiguration (cli. 9 : 2), and the agony in Getlisemane, ch. 14 : 23. James was the first martyr among the apostles, being slain with the sword by Herod Agrippa I. , Acts 12 : 2. John 9 wliose name means graciously given hy Jehovah^ was, next to Peter, 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 the famil}^ of the high-priest (John 18 : 15), and was in easy circumstances, since he became responsible for the maintenance of his Lord’s mother, John 19 : 26, 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 Ephesus about A.D. 100, being then according to Epiphanius ninety-four years old, but according to Jerome a hundred. Surnamed them Boanerges. Pro- bably a Greek moditication of the Ara- mean pronunciation of the Hebrew Beni-regesh^ meaning in Hebrew sons of a tumultuous throng (Ps. 64 : 2), and in Syriac sons of thunder. The exact signiticance 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 descriptive of their vehement and zealous spirit, ch. 9 : 38; 10 : 37; Luke 9 ; 54; John 18 : 15, 16 ; 19 : 26 ; Acts 4 : 13. Also of their 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 inferred 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 Gosx:)el and Epistles, and the future in the Apoca- lypse. This is the only place where this surname is found in the New Testament. That it was not commonly 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 placed immediate!}" after Peter. But Luke 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 j^aragraph 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 ajiplied to him on account of his manly sxfirit. He be- longed to Bethsaida (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. 1 : 66 MARK III. A.D. 28. ^ James the son of Alphajus, and ^Thaddoeus, and ^ Ac. 15. 13; Jam. 19 Simon the Canaanite, and Judas Iscariot, which g Lk.'o.io; judei. also betrayed him. ^ Lk. 6. 15 ; Ac. i. 29. lie appears in connection with feeding the live thousand (John 6 : 8), afterward as the introducer of certain Greeks to Jesus (John 12 : 22), and al- so with Peter, James, and John, 'ask- ing concerning the destruction of the temple, Mark 13 : 3. Of his subse- quent history and labors nothing is certainly known. Tradition assigns Scy- thia, Greece, and Thrace as the scenes of his ministry. He is said to have been crucified at Patrae, 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, show us the Father and it sufficeth us,” John 6 : 5-7 ; 12 : 21 ; 14 : 8-10. Of the labors and death of Philip nothing is cer- tainly known. 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-Tholmai, or son of Tholmai, the latter meaning rich in furrows^ or culti- vated fields^ the whole name implying, as some suppose, rich fruit. It is the patronymic, as is generally supposed, of Nathaniel of Cana of Galilee. In the first thi-ee 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 : 45 ; 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 Alphoous. See on ch. 2 : 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 : 28, 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 Didymus (John 11 : 16), 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 : 24-29. Tra- dition affirms that he preached the gospel in India, and suffered martyr- dom. James the son of Alpheiis 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 : 25. Alphaeus and Clopas are but different ways of expressing the same Hebrew name. Some sup- pose him to be James, the brother or cousin of our Lord (John 19 : 25 ; Luke 24 : 10) ; and that he had a brother Joses, Matt. 27 : 56. Thaddeus. the surname of Leb- beus. Matt. 10 : 3. By comparing the four catalogues of tl e ai)ostles, it ap- pears that he was also called Judas, the brother ot James, or as some supply, thesQoi of James, Luke 6 : 16. He was the “Judas, not Iscariot,” John 14: 22. It has been common to regard Lehbeus and Thadcleus as allied names, being derived from Hebrew or Ara- msean words, the former denoting heart and the latter breast, and hence denoting tbe hearty, the coitrageous. This is, however, doubtful. Judas means renoiimed. Some regal'd 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. 28. MARK III. G7 Jesus charged Jnj his relations with madness^ and In/ the scribes and Pharisees with being in league with Satan, 20 AND they went into an house. And the multi- tude coineth together again, ‘ so that they could not i ch. 6. 31. 21 so much as eat bread. And when his ^ friends k yer. 31. Simon the Caiiaanite. Kather, the Qaiianite (Greek kananaios)^ an inhabitant of Cana. Some suppose that he was called Canauite (Greek kananites)^ a zealot, according to its Hebrew etymology. He is called Simon Zelotes 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 expressive of his character. The name also distin- guished him among the apostles from Simon Peter. It has been thought that he took it from having belonged to a political sect known among the Jews as Zealots. This was probably not the case, as the party bearing 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, Juda.% wan of Karioth, probably a native of Karioth, a small town in the tribe of Judah, Josh. 15 : 25. He was probably the only one of the apostles who was not by birth a Galilean. His father’s name was Simon, John 6 : 71. He car- ried the bag, and appropriated 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 each of the catalogues in the Gospels. Also. Besides being an apostle, he betrayed him, delivered him uj) into the power of the authorities. An apostle and aUo a traitor (Luke 0 : 16), 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 t!i rough 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. 19-30. Jesus ciiakged with mad- ness BY HIS RELATIONS, AND WITH BEING IN LEAGUE WITH SaTAN BY THE SCRIBES AND PHARISEES. His replies. 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 striking evidences of in- dependent narratives. 19. They went into a house. Rather, Theij come,, etc. The meaning probably is that given in the margin of the common version, and long before by Wiclif. They came home,, that is, to Capernaum (Matt. 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 nai rated at the end of the verse. Mark omits the Sermon on the Plain (Luke 6 : 17-49) 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 summer of A.D. 28. See author’s Harmony on §§ 54-62. 20. The multitude cometh to- gether again. The gathering and greatness of the crowd is most vividly 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. Afterward 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. They could not find time or oiiportunity to take their meals, since the throng continued, and people were coming and going all day long. 21. Ilis friends. Not his disciidcs, for they were with him, but his rela- tions, kindred. See on ver. 31. Tliey went out ; from tlieir house or houses where they were living or stoiipiiig at 68 MARK III. A.D. 28. heard of it^ they went out to lay hold on him : ^ for i John 7. 5 ; 10. 20. they said, He is beside himself. 24- Lk 22 And the scribes which came down from Jerusalem 11. ’ 15 • M’t. 9. said, ""He hath Beelzebub; and. By the prince of the devils casteth he out devils. 10. 20. ’ " ’ Capernaum. To suppose them coming from Nazareth is unnecessary. Jesus may not have remained in the house, but have gone out in the open air to teach and heal. That a table may have been spread in the house is consistent with, though not a necessary inference from, the last clause of the preceding verse. Hay hold on him* Seize him, take him, so as to restrain him. For in- troduces the reason. They said* His kinsmen who went out to take him ; not “ it was said,” as some sup- pose. Beside himself* He is out of his mbid^ imprudently carried away with earnestness and excitement. “ It is designedly ambiguous, inasmuch as the beside himself may mean, in a good sense, the being for a season rapt into ecstasy by religious enthusiasm (2 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, Com. on Mark. 22. The scribes* 8ee 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 presence, or a coming down on other business.” — J. A. Alexander. Matthew (12: 24) says they were Bharisees. The healing of the impotent man at the pool of Bethesda on the Sabbath (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 healing on the Sab- bath there, ch. 3 : 1-6. It is not un- likely, therefore, that they sent these scribes who belonged to the strictest party, the Pharisees, to watch and op- pose him. So they had once sent a de- putation to ask John the Baptist who he was (John 1 : 19) ; and if they had sent one to John against whom they were making no special opposition, much more would they likely send an embassy into Galilee to watch and ques- tion Jesus, whom tliey were already systematically and malignantly oi)pos- 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 were filled with astonish- ment, and in their surprise they asked, “Is this the son of David,” the Mes- siah? The Pharisaic scribes heard it. They could not deny the miracle. They 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 spirits. The other evangelists nowhere state this charge. Matt. 9 : 34; 10 : 35; 12 : 24; Luke 11 : 15. Beelzebub^ or rather Beelzcbnl^ according to the Greek, was a name applied by the Jews to Satan (ver. 23), and immediately explained as the prince of the devils, that is, chief ruler, presider over demons^ sec on ch. 1 : 13, 23, 32. The name is variously explained. Thus by some it is supposed that the name Baalzebub, lord of flies, the fly-god of Ekron (2 Kings 1 : 2), was changed to Baalzebul or Beelzebul, lord of dung., dung-god, expressive of con- tempt, and applied to Satan as the prince of all idolatry and impurity. But although Lightfoot (Hor. Heb. Matt. 12 : 24 ; Luke 11 : 15) has shown that Zebul occurs in the Talmudic writers, in the sense of duug andJi^^A, and is by them applied in this sense to idols, yet 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 habitation., master 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 Avily scribes from Jerusalem, in their hatred, rather than to acknoAvledge the sui^erhuman power of Jesus to be of A.D. 28. MARK III. 69 23 " And he called them unto and said unto them « Mt. 12 . 25 ; Jud?. 24 in parables, How can Satan cast out Satan ? And ^ ^ if a kingdom be divided against itself, that king- ’ 25 dom cannot stand. And if a house be divided 26 against itself, that house cannot stand. And if Satan rise up against himself, and be divided, lie 27 cannot stand, but hath an end. ^No man can enter 40. 24; Mt. into a strong man’s house, and spoil his goods, ex- cept he will first bind the strong man ; and then he God, chose the fearful alternative of ascribing it to the devil. 23. He called them. The Phari- sees had made this infamous charge not in the hearing of Jesus, but to some of the people. But Jesus knew their words and their thouglits, their malignant feelings and purposes, Matt. 12 ; 25 ; compare Luke 11 : 15, 17. B y parables. By similitudes and com- parisons; as kingdom^ house^ strong man, vers. 24-27. Jesus replies, first by showing the absurdity of the charge : How can Satan cast out Satan? How can he fight against himself? To do this he would be self-contradictory, fighting for God and against his own nature and kingdom ; he would lose his own distinctive character, and be no longer Satan. The mere asking the questions shows the absurdity and the impossibility of Satan fighting against his own agents and representatives in the world. Satan means adversary, see note on ch. 1 : 13. 24. Ills first illustration is from a kingdom divided against itself^ a state, a government not merely rent by internal strifes, but fighting against itself, its i30wer, representatives, agents. In such a case that kingdom cannot stand 9 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 existence it will, such a state of things continuing, be brought to a desolation. 25. The second illustration is from a house, a family. Divided against 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, ^jery hoitaein which there in a division^ at the end shall come to desola- tion, (Derech. Eretz, c. 5.)” — Dk. Gill. 26. So if Satan rise up against himself, if 1 as a reiiresentatiyc 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, broken into factions and warring against his own interest, he cannot stand, he can not be made to stand, hut hath an end to his power and kingdom. See Matt. 12 : 26, where it is recognized 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,” Eph. 2 : 2. Hatred and strife indeed prevail in his kingdom, but there is among the devil and all his subjects a unity in their enmity to God and man, and neither he nor they will deliver any from their cruel tyranny. Should Satan turn against himself he 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. He comes at once to the final illustration which concludes the argument, showing from the nature of the case that Jesus was the opposcr of Satan, and superior to him and all his hosts. No man. Some ancient manuscripts begin with hut. But no one. Strong man’s house. Not strong one's house, referring to Satan as some have supposed, but strong yuan'' s house, referring to what occurs among men. The illustration is drawn from life. Spoil his goods. Pillage, plunder his goods, inq^lements, 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 first binds him, and ihan plunders his house, bis agents, instruments, tools, furniture, and treasures. Tims Jesus did in Cast- 70 MARK III. A.D. 28. 28 will spoil his house. Verily I say unto you, pAII sins shall be forgiven unto the sons of men, and blasphemies wherewith soever they shall blaspheme : 29 ^ but he tliat shall blaspheme against the Holy Spirit hath never forgiveness, but is in danger of eternal 30 damnation. Because tliey said, He hath an unclean spirit. P Is. 1. 18 ; 55. 7 ; Eze. 33. 11 : Lk. 12. 10 ; 1 Tim. 1. 33-15 ; 1 John 1. 7, 9. Lk. 12. 10 ; Ac. 7. 51 ; Heb. 6. 4; 10. 26, 29 ; 1 John 6. 16. ing out demons, who were the agents and instruments of Satan’s household. The only conclusion 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 t7'nly is the translation of the Hebrew amen which Jesus often used at the beginning of a sentence to give it force. As emphat- ically the lawgiver of his people, he could speak with an authority above all other teachers. He is also the Ame7i, 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 blas 2 Jhemie(iy those, whatever they may 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- ural for Jesus to descend from sins in general to blasphemies in particular, and thus reach the deepest and black- est of all sin which could never find forgiveness. 29. Blaspheme. The word thus translated primarily means to speak evil, revile, slander. 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 to blas- pbenie, to speak irreverentl}^ and im- piously to God, or of God, or of sacred things. As reviling a fellow^man pre- supposes a malicious purpose, so blas- phemy presupposes an impious inten- tion to detract from the glory 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 Israelitish 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 : 28-35 ; 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 cTriginal source of love and mercy, or, as Whedon styles him, the oilginal 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 si)ecific enough ; and besides, on the same prin- ciple by which this is regarded un- pardonable, every sin might be styled unpardonable if the individual con- tinues to indulge in it. The sin, how- ever, was of a specilic kind, and seems to have been willfully maligning and vilifying the Holy Spirit. This seems A.D. 28. MARK III. 71 evident from the context and the ac- companying circumstances. The Phari- sees had attributed the j)ower of Jesus to Satan, and had used the contempt- uous epithet, Beelzebul, and had said, “He has an unclean spirit,” ver. oO. They were guilty in this of blasphemy against the Son, especially against his ditine nature. Compare Matt. 12 : 82 and note. He warns tliem, therefore, that but a step further and their sin would be unpardonable. The sin, how- ever, implies a atate of hearty malignant and willful opposition to the Spirit. Thus the Pharisees, surrounded with abundant evidence that Jesus was the Son of God, exercised a malignant and willful opposition to him, which found vent in abusive and infamous language, constituting blasphemy against the Son, Matt. 12 : 82. So in regard to blasphemy against the Holy Spirit, there must be a knowledge and a full intention. It can be committed, therefore, only where a person is surrounded with the evident manifestations of the Spirit, and under his inlluence ; where he knows and is convicted that it is the Spirit, and jmt in his opposition he maliciously and willfully maligns and traduces the Spirit. Compare 1 Tim. 1 : 18, where we learn that Saul of Tarsus, the hlasphe}aei\ obtained mercy because he did it igno- rantly in unbelief. It is more aggravated than grieving the Spirit, Ei:>h. 4 : 80 ; 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, 18. Yet, since the Spirit brings the truth to the heart in his work of conviction (John 10 : 8-11), and this truth presents Christ, it is difficult 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- phemy against the Holy Spirit, though the great fatal and unpardonable crime, is generally complicated 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 only 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 oversteps 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- giveness^ both from its nature and the consequent final departure of the Spirit. Hath never forgiveness* The exact meaning is more clearly brought out by translating. Hath no fo7yive)tess 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 positively : Hath no forgiveness forever., blit is in danger (liable to) of eternal damnation , eternal con- demnation and consequent punish- ment ; or according to the most ancient manuscripts and highest critical au- thorities, is guilty of eternal sin., that is, never to be blotted out, one that will be punished eternally. To the question, Can this sin he now committed ? 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 gosj^el, 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. Their anxi- ety is an evidence that they have not committed it; for their convictions show the presence 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 Avho are trilling with the Spirit, the fact that this sin 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. 30. Mark gives the reason of Christ’s warning against blaspheming the Holy Spirit. It was because the scribes had maliciously said. He hath aii uii- 72 MARK III. A.D. 28. 0111^8^8 'mother and Irethren, 31 ‘‘There came then his brethren and his mother, and, standing without, sent unto him, calling him. lij. ’ clean spirit, which was essentially their meaning when they said, “He hath Beelzebub.” They were guilty 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 the 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 clay 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. 445-460. 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. Therefore; supposed by some to indicate the resumption of the narrative from ver. 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 his brethren, etc. It should be noted that Mark puts breth- ren first, while Matthew and Luke put his mother first. His brethren ma}^ have led the wa}", 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 Mai\y. 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 trembled at the dangers to whieh he was exposing himself by such plain admonitions. They doubtless wished to caution him. A.D. 23. MARK III. 73 82 And the multitude sat about him, and they said unto him, Behold, thy mother and thy brethren 83 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, ®tho same sjohn 15. 14; 1 is my brother, and my sister, and mother. get him away from the multitude and the present excitement, and shield him from the assaults or designs of those whose enmity he had aroused by his discourse. Some regard his friends or relations of verse 21, as his hrethren and Ids mother of this verse. Although we might suppose some of his brothers among those frho would seize him G'er. 21 ; John 7 : 5), yet it is not pro- bable that his mother would have been among them. It is better to ^^uppose two events very near together, the latter growing out of the former, and two companies of relations, the more and the less distant. The first effort, by his general and more remote kins- men, failed. Jesus continues teach- ing, and increases in his plainness 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 companies. 32. The multit^e. Father, A multitude, or was b cause a crowd sat aroumBJesift? iliat his mother and brethren could not speak to him. They said to him. The word was passed from one to another till it reached Jesus. Thus Matthew (12 : 47) says, “Then one said to him.” After brethren some ancient manuscripts add and thy sisters. 33. Jesus improves the occasion in calling attention to a higher and spirit- ual relationship, and hence he iinswers by asking, Who is my mother ? etc. This was said not to his mother and brethren, but to the multitude, to him and others who had just announced tlie presence of his mother. There was nothing contemptuous in the language. Jesus did not despise human relation- ships (John 19 : 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 2 : 48, 49; John 2 : 4) shows liow ground- less is the Roman Catholic doctrine of Immaculate Conception, and of Maiy as an object of invocation and worship. She regarded herself by nature a sinner, and needing a Savior, Luke 1 : 47. \Vhat a contrast to the truth here taught, and the position given Maiy in God’s word, is the following prayer taken from a Roman Catholic “ Key of Heaven,” or manual of prayer, p. 26: “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 humble homage, and to implore 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 know- est, O blessed Virgin, that I look up to thee as my Mother, my Patroness, my Advocate ; 1 acknowledge, with humble gratitude, that thy virtues singled thee out for the Mother of my Redeemer. I will heneeforth honor and serve thee assiduously. Accept, O blessed Virgin, my protestations of fidelity; look favorably on the confidence I have in 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 : the look of Jesus upon those who sat around him. He looked around upon the whole assemblage. It is the minute description of an eye- witness. Matthew (12 : 49) gives not the look, but the movement of his hand which he stretched out toward his disci- ])les. The look and the stretched-out hand were both with affectionate re- gard, as he said, Beliold my mother and my brethren. These arc my 74 MARK III. A.D. 28. nearest, dearest kindred, and their claims upon me are superior to those of any earthly friends. ^5. Jesus explains himself, and shows a reason for his assertion. For whosoever shaH do the will, etc. 8ucli only are his true disciples. Matt. 7 : 21. Thus they show tiieir spiritual relationship to God the Father, and consequently to him. And this con- dition extends into the future, WJloho- ever shall do the will of God. My brother and my sister may be included in the plural brcihrcu^ vers. 32, 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 llesh, 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 liis disciples. Jesus docs not introduce, the word father^ for he had no human father, and he never speaks of any but God as his Father. 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 repi'oof to them for their timidity and over-anxi- ety on his account. Kemaiiks. 1. Jesus did not desist from his work because of opposition, vers. 1, 3 ; ch. 2 : 24; Luke 13 : 32, 33 ; John 9:4; 1 Pet. 2 : 21. 2. The wicked watch the friends of God in order to ensnare or find fault with them, ver. 2 ; Ps. 37 : 32; 38 : 12 ; 02 : 4 ; Jer. 20 : 10 ; Luke 14 : 1. 3. Whatever is riuht may be done openly, ver. 3; John 13 : 20; Acts 20 : 20 ; Eph. 0 : 19. 4. Dv cds of mercy are becoming the Sabbath. But parties, feasting, excur- sions, and amusements are seltish, and cannot be classed with works of inercv, ver. 4; ch. 2 : 25-28 ; Matt. 12 : 7. 5. There is a righteous anger, a holy indignation, wliidi is lawful and may be exercised on proper occasions, ver. 5 ; Ps. 31 : 17, 18 ; Eph. 4 : 20. 0. 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 : 20 ; 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 gi-eatest of calamities, ver. 7 ; 1 Sam. 4 : 21, 22 ; Hos. 9 : 12. 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 teaching 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; 28:80, 31. 13. The wicked often are compelled to own that Jesus is the Christ, and to acknowledge the i)ower 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 ])roclaiming the gospel, ver. 12 ; Acts 10 : 10-18 ; 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- cipleship. The apMtles had been dis- ciples, and most, and possibly 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 eveiy 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 was found among his disciples and apostles, we must not think it strange if now unconverted and wick- ed men are sometimes found in the church and in the ministry, ver. 19; Acts 8 : 18-23 ; 2 Tim. 4 : 10 ; 2 Pet. 2 : 1, 1:3-16 ; 2 Cor. 11 : 13-15 ; 2 Tim. 1 : 20. 18. Christian zeal and activity are often misinterpreted, even by professed A.D. 28. MARK IV. 75 Three ^anibles illustrating the mysteries of the kingdom of God. IV. AND Die began again to teach by the seaside: t Mt. 13. 1 • Lk. 8. and tliere was gathered unto him a great multitude, 4. so tliat he entered into a ship, and sat in tlie sea; and the whole multitude was by the sea on the land. friends of Christ, and called enthusi- asm, excitement, or insanity, vers. 20, 21; 2 Cor. 5:13; 11:26. Compare 2 Kings 9 : 11 ; Acts 26 : 24, 25. 19. ^ Tlie wicke^l still blaspheme Christ by slandering and reviling Chris- tians and their religion, vcr. 22 ; Matt. 25 : 45 ; James 2 : 7. 20. Traducers and blasphemers are guilty of most heinous sins, yet we should try and do them good, vers. 23, 30 ; 1 Cor. 4 : 13 ; 1 Tim. 1 : 13. 21. Divisions and dissensions, es- pecially in churches, are most destruc- tive, vers. 23-26 ; Rom. 16 : 17 ; 1 Cor. 1 : 10; 3 : 3; 11 : 18, 19. 22. Christians should be known b}' their opposition to all evil, ver. 27; Rom. 8:9; Matt. 12 : 30. 23. How glorious the gospel doctrine of the forgiveness of sins, ver. 28 ; Isa. 1 : 18; 55 : 6, 7; Acts 13: 39; 1 John 1 : 7. 24. There is a limit to divine forgive- ness, ver. 29; Gen. 6:3; Eph. 4 • 19; Heb. 6 : 4-6 ; 1 Jolm 5 : 16. •25. The Holy Spirit is a personality, and in the highest and fullest sense God, since blasphemy against him is the most heinous sin, ver. 29; Matt. 28 : 19; Acts 5 : 3, 4; Heb. 10 : 15-17. 26. There is no probation after death. The final state of every man is determined in this life, ver. 29 ; Eccle. 11:3; Luke 16 : 26 ; John 9:4; Gal. 6:7; Heb. 9 : 27. 27. Christian work is the most im- portant of all ; nothing, not even love for our dearest friends, should stand 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- e t are among his nearest relatives, and enjoy an alfection beyond any earthly love, ver. 34; Isa. 49 : 15 ; Rom. 8 : 17. 29. If we would enjoy this love and honor we must do the will of our Heavenlv 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 being 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 first and third are in- cluded, while the second is not included, in the seven given by Matthew. 1-9. The Pakable of the Sower. The various receptions that men give to the word of God. The causes and con- sequences, 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 with 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 language. By the seaside* So he had done on former occasions, ch. 1 : 16 ; 2 : 13 ; 3 ; 7. A narrow level beach runs along the edge of the sea. From Matt. 13 : 1 it appeal's to have been on that day when the Pharisees made their infamous charge that Jesus cast out demons through Beelzebul, the prince of demons ; and that he went out of the house, i)robably where he resided at Cai)ernaum, to the seaside. Was gathered unto him a great mul- titude* Or, more vividly, accord- ing to the ino.st ancient manuscripts. There is gathered to him a very great multi- tude. Tlie situation is similar to that described in the jireceding chajiter, 3 : 9. The ci'owd is so great that he enters into a ship, doubtless the one he I commanded to wait on him, ch. 3 : 9. 70 MARK IV. A.D. 28 2 And lie taught them many tilings by parables, “and “ch. 12. 38. He sat ill the sea , the boat being a little removed from the shore. Sitting was the usual posture in teaching among the Jews, Matt. 5:1; Luke 4 : 20. All the multitude Avas 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 : oO ; 21 : 25. Parables. The Greek word thus translated comes from a verb, meaning to thi'ow beside^ to compare. Hence a parable in the most comprehensive sense is a placing beside or together, a comparing ; and may apply * to any illustration from analogy, a comparison, similitude, allegory, figurative or poeti- cal discourse, dark saying or proverb, Num. 28 : 7 ; Job 27 : 1 ; Fs. 49 : 4 ; 78 : 2 ; Matt. 13 : 85. In Luke 4 : 28 it is properly translated 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. First, 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 Avords and acts of brutes or inanimate things ; the parables of Christ Avere all founded upon common and familiar in- cidents in nature and human experience, and all drawn, Avith one excei)tion, from the present Avorld. None of them Avas even necessarily fictitious. Facts are better than fiction, and Jesus Avith his omniscience had before him all cA^ents connected with the i)resent and future Avorld. It should also be noted that Jesus never uses the fable. His teaching demanded 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 Avere not prowr5s. Pro- A’erbs are brief sententious sayings, ex- pressing in simple, or figurative lan- guage the result of human experience or observation. The i^arables of Christ are more extended, illustrating truth neither obscurely nor briefly,but 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 ])rophet is not Avithout honor, save in his OAvn country,” etc. (Matt. 18 : 58), Avith the parable of the Wicked Husbandmen, ch. 21 : 38-44. Yet many a proverb ex- panded Avould be a fable or an allegory. Third, neither were they allegories. Dr. Trench has Avell remarked that “ the parable differs from the allegory in form rather than in essence.” The al- legory bears to the parable a relation similar to that Avhich the metaphor bears to the simile or comparison. 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 Aune,” 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 parable one tiling is compared icith another, the two kept separate and standing side by side ; but in the alle- gory the tAvo are united and mingled together, and the thing Avhich repre- sents is really invested Avith the attri- butes and poAvers of that Avhich is represented. Thus the allegory is self- inter[)reting ; at least the interpretation is contained within itself. In Bunyan’s allegory, the imaginary Christian is invested with the attributes and po Avers of the real one, and thus the signification is mingled Avith the fictitious narrative. But the parable, strictly speaking, con- tains in itself only the types, Avhich illustrate something Avithout and run- ning parallel Avitli them. Thus in the parables of Christ, various facts in the Avorld are made to illustrate great moral and spiritual facts and truths, Avdiich arc always kept separate and yet are alAva3's parallel. Compare the allegories of John 10 : 1-16 ; 15 : 1-8 with the para- bles of this chapter ; or the parable in A.D. 28. MARK IV. 77 o said unto them in his doctrine, Hearken; Behold, 4 tliere went out a sower to sow : and it came to pass, as he sowed, some fell by 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 '"Ezek. 11. 19; 36. earth ; and immediately it sprang up, because it had 6 no depth of eartli : but wlien 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 Isa. 3 : 1-7 vritli the allegory in Ps. 80 : 8-1(3. The parables of Christ were thus the illustration of spiritual things by an analogy of facts and incidents in every- day life and human experience. Their design (vers. 10-13), and the right mode of expounding them (11-20), will appear as we proceed. Ill his doctriiiCo In 7)is teachmg. As he taught he uttered the parable that follows : 3. Hearken. Hear! Give attention 1 The word in this connection is found only in Mark, and was doubtless 2 )ro- nounced loud to quiet the people and call their attention to the paral)le. Behold introduces something specially worth 3 ^cf notice. A sower. Rather, the representing tlie whole class of sowers. Tlie scene was a veiy familiar one to his hearers. Went out ; once upon a time from his house, from the village or city. The time is indefinite, but tlie fact was of common occurrence. Possibly a sower was near at hand in a neighboring field, thus making the parable the more striking and imiiressivc. The sowing season began with October and continued to tiie end of February. It is not impro- bable that it was iiuw October. 4. Some fell. Or, more literally. One Jell^ one seed or one portion of seed* fell. By the wayside. Fields were veiy commonly uninclosed, or separated only by a narrow footpath. The ordinary roads also were not fenced. Hence the seed of the sower was liable to fall beyond the ploughed field upon the hard ground, path, or road, which formed the wayside. Fowls. Rather, birds, such as the lark, sparrow, and raven, Luke 12 : 24. Of the air. The words are not found in the oldest and best manuscripts. 5. And some. Rather, Another^ seed or portion of seed, etc. Just as it is now common to say in graphic discourse, “One here, another there.” Stony ground. More correctly. The rocky ground. Not where stones were numerous, for the soil might be rich and deep ; but a rocky surface slightly covered with earth, where it had not much earth. “ There was the rocky ground of the hillside, protruding here and there through the corn-fiekls, as elsewhere through the grassy slopes.” — Stanley. It would, therefore, soon be warmed and soon parched. The seed would spring up quicklj^ immedi- ately. (3. When the sun was up. A vivid description. The grain was quickly up above the surface, and then the sun 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 ])lant to grow downward, it withered away, for want of needful moisture, Luke 8 :G. 7. And some. Another^ seed or portion of seed, as in ver. 5. Among thorns. Into the mkht of, or, among the ihoruH ; where the roots of the thorns remained, not having been carefully ex- tirpated. These greAV up, rather, came up above the surface, and choked, strangled, stifled the grain, by press- ing upon it, overtoi)ping it, shading it, and exhausting the soil, and thus it yielded no fruit. Thorny shrubs and plants abound in Palestine. “The traveler finds them in his path, go where he inajr. Many of them are small, ljut grow as high as a man’s head. The Rabbinical writers say that there are no less than twenty-two words in t!ic Hebrew Bible denoting thorny and l)rickly i)lants.” — Dii. Hackett, tSerip- tare Jllastratlonft, p. 134. 8. And other. And another^ as in ver. 5. On good, ground. Ldo the TS MARK IV. ^V.D. 28. other fell on good ground, ^and did yield fruit that sprang up and increased ; and brouglit forth, some 9 thirty, and some sixty, and some an hundred. And he said unto them, lie that hath ears to hear, let him hear. 10 yAnd when he was alone, they that were about John 15. 5; Col. 1 . 6 . yMt. 13. 10; Lk. 8. 9. qood ground ^ the rich, deep soil ; neither hard and beaten, nor rocky, nor infested with thorns, bat well prepared for re- ceiving the seed. It therefore sprang up and increased, it went through the several stages of development and growth till the fruit was brought to per- fection. The gradual process of the seed coming to maturity is brouglit to view. Some thirty, etc. One thirty^ one sixty ^ etc., corresponding in style with one, another (seed or portion of seed) in this and 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 tlms be incident- ally noticed. Hundred* Thus Isaac, when sojourning in the land of the Pbilistines, is said to have sowed and “ received in the same year a hundred- fold,” Gen. 26 : 12. Herodotus men- tions two hundredfold as a common yield in the plain of Babylon, and some- times three. Dk. J. F. Newman {From Dan to Bcersheba^ p. 396) says of the plain of Gennesaret, which may have been near Avhere Jesus was s] leaking, “Equaling in fertility the Plains of Jericho, it is well watered, and its soil is in part a rich 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 magnificent corn-fields and Avith groves of dwarf palms.” Jesus too was familiar Avith the fertile plain of Esdraelon, directly beloAV Nazareth, Avhieh 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 ])resent day in its most minute details : “ Behold a sOAver loent forth to soAV. The expression implies that the sower in the days of our Savior lived in a hamlet or village, as all these farmers no Av do; that he did not SOAV near his OAvn house ; nor in a garden fenced and Availed, for such a field does not furnish all the basis of the parable. There are neither roads^ nor thorns, nor stony places in such lots. He must go forth into the open country as these have done, Avhere there are no fences ; Avhere the path i)asses through the cultivated land ; where thorns grow in clumps all around ; Avhere the rocks p(;ep out in places through the scanty soil ; and Avhere also, hard by, are patches extremely fertile. Now here Ave hav^e the whole four Avithin a dozen rods of us. Our horses are actually trampling down the seeds Avhich have fallen b^y this Avayside, and larks and sparrows are busy in picking them up. That man, with his mattock, is digging about places where the rock is too iiearthe surface for the plOAv, and much that is soavu there Avill Avither aAvay. And not a few seeds have fallen among this heJlan, and Avill be effectually choked by this most tangled of thorn- bushes. But a large portion falls into really good ground, and four months hence Avill 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. 10-12. Keason for speaking in PARABLES, Matt. 13 : 10-17 ; Luke 8 : 9-10. MattheAV, who pays special at- tention to the discourses of Jesus, is the fullest here. 10. When he was alone. Apart or aAvay from the multitude, in private Avith his disci])les, ver. 34. They that Av^ere about him Avith the tAA^elve. His believing folloAvers. Matthew (13 : 10) 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 them, Unto you it is given to know the mystery of the kingdom of God: but unto ^tliem that are without, all these things are done in parables : 12 ’'that ‘seeing they may see, and not perceive; and hearing they may hear, and not understand ; lest at any time they should be converted, and their sins should be forgiven them.’ ^ 1 Cor. 5. 12; Eph. 1. 9 ; Col. 4. 5 ; 1 Thes. 4. 12 ; 1 Tim. 3. 7. Ms (). 9; Mt. 13. 14 ; Lk. 8. lU ; John 12. 40 ; Ac. 28. 20; Ho. 11. 8. Ask of him the parable. In the oldest and best manuscripts the plural is use(.1,a6teZ him concerning the parables. The parable just delivered gave occa- sion for asking* not only concerning* that parable, but also the design of parables generally. Thus the language here is pregnant, implying tlui two ques- tions, that in xMatthew (13 : 10), ‘'Why speakestthou unto them in parables ? ” and that in Luke (8 : 9), “ What might this parable be V ” And in the reply of Jesus here recorded, both questions are answered. The inquiries of the dis- ciples imply that this was the first time that Jesus taught the multitude by ])arabolic 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,” ver. 34. 11. Jesus first replies respecting para- bles generally, as used by him in illus- trating the things of his kingdom. He uses them in order that the mysteries of the kingdom might be veiled to the liardened and ill-designing, but illus- trated to his believing followers. To know is omitted in the oldest and best manuscripts. Unto you is given the mystery. Given by the sovereign will and good pleasure of God. Compare Matt. 19 : 11 ; John 3 : 27 ; 19 : 11. Unto you is emphatic and in contrast to them that are without, those who are not 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. 3Iys» teries. IVte secrets^ the truths con- cerning the kingdom of Christ, hither- to hidden, but now being revealed. Mystery refers not to that which is in- comprehensible in its own nature, but to what is unrevealed. See Rorn. 16 : 25, 26; 1 Cor. 2:7, 8; 15 : 51 ; 1 Tim. 3 : 16 ; Eph. 1 : 9, 10. Kingdom of God. Sec on ch. 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 darken truth to some, while they illus- trate it to others. 12. A pa!*t of Isa. 6 : 9, 10 is here quoted. Matthew (13 : 14, 15) gives the passage more fully. Both quote with 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 they are left to spiritiuil deafness and blindness. That seeing they may see clearly and distinctly the external form, as of the parables, and not perceive the hidden truth and S])iritual meaning. And hearing they may hear distinctly and clearly the words 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 righteously given over to their spiritual blindness and deafness. Uest at any time. Lest, per- chance, they see, etc. It was indeed their own voluntai*y purpose not to see, lieai*, understand, turn and be saved ; but it was God’s purpose also on account of their si)is and depravity of heart. They should be con- 80 MARK IV. A.D. 28. 13 And he said unto them, Know ye not this para- 14 ble ? and how then will ye know all parables ? ^ The ^ 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 coineth immediately and taketh l Pet. 5 . 8. IG 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, should turn^ expe- riencing 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 hut turn, which, 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 shouid be forgiven them* Their sins^ omitted by the oldest and best manuscripts. The pas- sage should read, mid it he forgiven them^ or simply, mid he forgiven. Mat- thew (13 :T5) retains the original form of the prediction, shoidd heal them of their spiritual malady ; but Mark gives the sense, for the healing of the disease would be attended with forgiveness. 13-20. Lnteupuetation of the pa- KABLE OF THE SOWEK. Matt. 13 : 18-23 ; Luke 8 : 11-15. These three accounts are very similar, yet with the ditlerences 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 question is not one of reproof, but rather of concession to the fact that they needed its expla- nation in order to understand it and other parables. The question is pre- S aratory to the one that follows. And OAV then Avill ye know, etc. Without understanding this they 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 : 36-43), 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 and fickle, the worldly, and the truly pious. The soAver represents the Sou of man (Matt. 13 : 37), also his ministers and servants, Matt. 25 : 45; 2 Cor. 5 : 20. SoAVS the word. The truths of the gospel. “ 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 responsibility resting on those who have it ! 15. The wayside, or thoughtless hearers. These are they by the Avayside. These are the ones whose cases aie 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 represent the man. Where the Avord, etc. This clause should be connected with the one that fol- lows with and rather than but : Where the word is soion, a7id when they hear. The sowing and the hearing are thus connected, the one following im- mediately upon the other. Saiaii. The name means advei'sary ; see on ch. 1 : 13. The quickness and activity of Satan is shown by the words, cometh im- mediately. He not only does this him- self, but by his agents, Avicked men and evil spirits ; and also by evil thoughts and desire ; and, indeed, by anything which will take away the at- tention from the truths of the gospel. Taketh aAA^ay, 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 Avhose case is represented by the seed, etc., as in the preceding verse. LikeAvise. A.D. 28. MARK IV. 81 17 mediately receive it with gladness; and have no root in themselves, and so endure but for a time : afterward, wlien aliliction or persecution ariseth for the word’s sake, immediately ^ they are offended. 2 Tim. 1. 15. 18 And these are they which are sown among thorns; 19 such as hear the word, and the cares of this world, e ch. lo. 24* iTim. ® and the deceitfulness of riches, and the lusts of o. i), 17. In like manner these represent a certain class of hearers. These do not merely learn the word incidentally ; not mere passive hearers, but emotional and somewhat thoughtful ; they imme- diately receive the word with gladness. Hearing the glad tidings, and thinking upon the pleasures and gains of salvation, they are at once higlily pleased and delighted, without count- ing the cost, Luke 14 : 25-33. Their gladness is not the joy flowing out of repentance. Their emotions are easily aroused, but their heart beneath is hard and unrenewed. There is no deep con- viction of sin, no brokenness and con- trition of spirit, no change of heart. 17. Have no root in themselves.* They are superficial and rootless, want- ing in the principles of true religion, such as humility, love, repentance, and faith. They are not “ rooted and gi’ounded in love” (Eph. 3 : 17) ; and are destitute of that hidden life which “ is hid with Christ in God,” Col. 3 : 3. Hence they are not “rooted and huilt 'itp'' in Christ, Col. 2 : 7. They there- fore endure but for a time ; they are transient^ tetnporary, or, as the Bible Union version translates, are only for a time. They are creatures of excitement, carried away with the novelties, the pleasures, or the sentimental excite- ments of religion ; and hence, as the excitement subsides, they change, and turn back. They experience for a while an emotional and apparent faith (Luke 8 : 13), but believe not with all the heart. Acts 8 : 37. Afterward, when affliction. Providential dealings and chastise- ments ; affliction and distress. Persecution. The word originally means pursuit, that is, of an enemy. The evils inflicted by enemies. For the Avord’s sake. Because of the Avord of the kingdom ; the doctrines and truths, received Avith joy and j^ro- fessed for a season. Immediately. As suddenly as they rcceiA^ed the Avord at first. Ofiended. They take offense, become disaffected ; their emotions are aroused in an opposite direction, and their profession is renounced. Their disaffection leads them to “ fall aAvay” (Luke 8 : 13) from a mere superficial religion and false profession. As the hot sun causes the deeply-rooted plant to grow, Avhile at the same time it Avithers the rootless grain on rocky places, so tribulation and persecution strengthen and develop the true child of God (Rom. 5 : 3 ; 8 : 28 ; 2 Cor. 4 : 17 ; Rev. 7 : 14), Avhile they offend, discour- age, and completely disaffect the false and superficial disciple, Hos. 9 : 1(5 ; 2 Tim. 4 : 10. Such hearers are abundant at the present day, among all denomi- nations, and even in the most genuine revivals. It has been estimated that of over twelve hundred thousand persons receiA^ed as probationers by the Metho- dist Episcopal Church from 1855 to 1865 inclusive, seven hundred thousand never Avere received into full member- ship. 18 . The worldly hearers. And these are they, etc. According to the highest critical authorities, And others are they, etc. Another class of unfruit- ful hearers are they Avhosc case is repre- sented by the seed soAA’n 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 ex- perience similar to that often Avitnessed in true coiiA^ersion. But the heart is divided, darling sins are secretly foster- ed, and the poAvers of the body and soul are not given to Christ. They are not thoughtless, 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 false and fleeting joy. They hear, hear seriously, enter upon a conflict Avith the Avorld, but fail to conquer. The cause is a heart not consecrated to Jesus. 19. Cares of this world. Rather, 82 MARK IV. A.D. 28. other things entering in, choke the word, and it be- 20 cometh uiifruittiil. And these are they which are sown on good ground ; such as hear tlie word, and receive and bring forth fruit, some thirtyfold, some sixty, and some an hundred. Caress of the world ; anxious cares about worldly things, wdiich divide the heart between God and the things of this life, James 1 : 6-8. This applies espe- cially 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. 6 : 25) as to prevent him from giving up himself to God, and easting his can^ on him, 1 Pet. 5 : 7. The deceitfuiness of riches, either obtained or sought, in alluring the heart, and leading it to exercise contidence in wealth ; produ- cing self-sutiiciency and self-compla- cency. Hence they take up with a false hope and a mere profession. The lusts of other things* The inordi- nate desires about other things 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 pressui*e, so that it become th unfruitful* The unfruitfulness of the seed or w ord 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 outw^ard appearance of the disciple, and even apparent fruits ; but these, not coming to perfection, are unlit for use, and as worthless as no fruit at all. In the sight of God thc}^ are really desti- tute of good works. 20. The good-ground hearers, or tlie truly pious. They hear the word at- tentively and lightly, and receive it into their hearts. According to Mat- thew (lo : 2o) they “understand” its true spiritual import; “in an honest and good heart, keep, or hold fast the word and bring forth fruit with ]>atience,” 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.l5),but seriously; received not superficially (vers. 16, 17), but deeply in the heart ; accepted not partially (18, 19), but fully, with the whole heart. There is repentance and faith ; a full surrender of the heart to Christ. While the soul acts freely, the Spirit works effectually in connection Avith the truth, and thus, without in- fringing upon the will, the heart is pre- pared by divine grace, John 5 : 10 ; 6 : 44 ; 16 : 8 ; 1 Cor. 2 : 14. Bring forth fruit* The distinguishing character- istic of this class. Thirty fold, sixty, an hundred* All bear fruit, but in different degrees, in proportion to their natural endoAvments of soul, tiieir spiritual culture of heart, their devotediiess of life, and their faithful- ness ill 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 SaAior’s instruc- tions are thus seen, in their perfect application through all time. In these verses our Savior has given a model exposition. From it we learn to avoid tAvo opposite extremes: first, making every point significant ; second, overlooking some points wdiich are really significant. The resemblance in the principal incidents is all that should be generally sought. I Avould give the folloAving general directions : First of all, seek carefully the grand design of the parable, and its center of comparison ; and then, Avith the mind fixed on these, explain the principal parts accordingly, Avithout giving too much prominence to minute particulars Avhich serve merely to complete the story. In seeking the design of a para- ble, "particular attention must be gWen to its occasion, connection, introduction and close. The center of eomp>arison is that from Avhich all parts of the para- ble extend in illustrating its grand design. Avoid fanciful interpretations; beAvare of seeking comparisons Avhich arc foreign to the design of the i)arable. A.D. 28. MARK IV. 83 21 ^ And lie said unto them, Is a candle brought to ^ Lk- a^l6 ; Mt. 5. be put under a s bushel, or under a bed ? and not g ^vit. 5 . 15 . ’ ' 22 to be set on a candlestick ? ^For there is nothing Ecc. 12 . 14; Mt. ® 10. 20 ; Lk. 12. 2. The interpretation must he natural and easy, not forced and far-fetched. Be- ware, also, of founding a doctrine or a duty on single phrases, or incidental circumstances. These principles may be briefly illus- trated in the Parable of the Sower, as follows: The general design of parables is to illustrate the mysteries of the kingdom of God, vers. 11, 26, 30. The imHlcular design of this parable is to illustrate the various receptions 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 tlie seed with that of the heart to the word of God. All portions of the parable and its interpretation are in harmony with this grand design and central si- militude. s T\\q sower is the Son of Man, or his representatives, his servants ; t\\Qseed is the word of God ; iXm grotmd^ the hearts of men ; the seed, with its results^ as sown on the ground, the various classes of hearers. Now many resemblances might be affirmed which Jesus has not affirmed. Thus, for ex- ample, from a sower as a hushandman^ his going forth^ the time and manner of his sowing, the local position of the way- side. But these would be foreign to the grand design, and very remotely connected, if connected at all, with the center of comparison. So also to refer the wayside hearer to thought- less childhood ; the stony ground to ardent and sui^crlicial youth ; and the thorny ground to worldly-minded ma- turity w'ould be fanciful as well as un- natural. For these classes may all be 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 forced^ and be founding a principle on single phrases and incidental circumstances. 21-25. Alt. of iiis instkuctions DESIGNED TO GIVE LIGHT ; HIS HE AKERS 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, 23, 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 : 12-16 with 51 : 15-19. 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, and hence his special reason for speak- ing in parables at that time, vers. 11, 12. They might possibly infer that these instructions in the great truths of his kingdom were to be kept 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 says. 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 ? Is the lamp., the com- mon domestic lamp, brought to be put under a bushel ; the 'measure., indicat- ing a familiar household utensil, as the common grain-measure, holding about a peck. Or under a bed ? The conchy probably that on which people 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 lamp in order to cover it. It should be put on a candlestick ^ or rather, on the lamp standard., the sup- port on which the lamp is placed, in order to give light. “ The lamp, being low, was placed on a support sufficiently high to give light through the room ; and this latter would be equally neces- sary to the candle with its candlestick, as we use the term.” — Dr. Con ant on Matt. 5 : 15. And thus the truths of the gospel arc 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 MAEK IV. A.D. 28. hid, which shall not be manifested; neither was any thing kept secret, but that it should come 23 abroad. 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 that 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. J ver. 9; Mt. 11. 15. Mt. 7. 2 ; Lk. 6. 38. ‘ Mt. 13. 12 ; 25. 29 ; Lk. 8. 18 ; 19. 26 ; John 15. 2-5. his figurative language in the preced- ing verse in a plain and emphatic 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, hut 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 help toward their future publicity. And as applied to his parabolic instructions, truth now veiled in parables would be in due time the more manifest through them. That which might seem to hide truth would most beautifully and open- ly illustrate it. Those who would now Avithhold the Bible from the people are acting contrary to the design of Christ and of 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 hearers. 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 Avhat measure, ete. One of the maxims of Jesus applicable to various occasions. Matt. 7 : 2. The general meaning is : As you 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 careful attention given 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 yon that hear. According to the best authori- ties, And there shall he added to yon; you shall receive more instruction, there shall be given you additional truths and increased knowledge. 25. 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 preceding verse prepared the way for its repetition. He that hath. He that, having a teachable spirit, has already some knowledge of the gospel and of Christ. Experimental knowledge and love for Christ, an improvement 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 explained b}^ Luke (8 : 18), “ even that he seemeth to have;” it is only apparent and imaginary. His speculative views and notions shall be- 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. 6:3; John 8 : 12 ; A.D. 28. MARK IV. 85 26 And he said, So is the kingdom of God, as if a 27 man should cast seed into the ground ; and should sleep and rise, night and day, and tlie 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. Mt. 13. 24. "Ecc. 8. IT; Is. 61. 11 ; John 3. 8. o Ge. 1. 12. p Rev. 14. 15. but he who neglects to do it shall lose it altogether, aiid be condemned as an unprotitable servant, Matt. 25 : 29, 30. 26-29. Pakable of the seed gb ow- ing SECRETLY. The kingdom of God in the soul and in the world a life and a growth, not dependent on human l)Ower ; gradual, jirogressive and com- plete ill its development. The parable is an antidote against impatience and despondency. This is the only parable found in Mark alone. 26. The connection and position of this parable are very natural. By the ])arable of the Sower Jesus had taught the dangers attending the reception of the truth. He had also probably spoken the parable of the Tares (Matt. 13 : 24-30), by which was shown the dangers from the seeds of error sown by Satan and his agents. He had also taught (vers. 21-;14) that his followers were to be fellow-laborers with him in proclaiming the truth. He now shows that the seed, the word of God, faith- fully preached, Avill germinate on the good ground and through an unseen power come to maturity, ready for harvesting. So is the kingdom of God. Such is the reign or dispensation of the Messiah, in its growth and progress in the world and in the hearts of men. It is like the case of the seed about to be delineated. Notice, it is a man and the seed. The need., its germination and growth, is the prominent thing in the parable. 27. Should sleep and rise, night and day. Sleeps by night and ilses 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 mdan time, without any of his aid the seed germinates and grows, he knoweth hot how; he does not understand the process of its growth ; neither does he anxiously 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 cannot penetrate. 28. The earth bringeth forth fruit of herself. By the power that God gives. By the hidden processes of life through the power of God. First the blade, the (jrans^ 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, • After that the full corn, etc. Then the full grain; the kernels full-grown and ripe. 29. When the fruit is brought forth. Gives up., yields^ permits. The spontaneous growth of the fruit con- tinues till it is fully ripe, and then it is ready for the sickle, for men to work in gathering it. Putteth in the sickle. Sendeth forth the sickle. The reaping is done by himself or by others. oriental wheat. Interpretation. The grand design MARK IV. A.D. 28. 8 G 30 And he said, Whereunto shall we liken the king- ^ L 4 i^- dom of God? or with what comparison shall we 4 * 4 . 5. 14 .* 19.’ 31 compare it ? It is like a grain of mustard seed, 20 . which, when it is sown in the earth, is less than all of this pai'able is to illustrate the life and the growth of the reign or admin- istration of Christ, in the heart and in the world, independent of human power. Its center of comparison is between tlie regular independent development of the seed and the regular independent development of the life-seed of Christ’s kingdom. A man^ is indefinite, and re- ])resents 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, they know 'not how. The seed is the word of God, the truths of the gospel, ver. 14. The ground represents" the hearts of men. The seed springing 'up and growing., represents the germination and gmdual growth of spiritual life, 1 Pet. 1 : 23-25. It does not come suddenly to maturity. The blade., the c«r, 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.” The earth hringeth forth fruit of herself re- i:>resents the spiritual life springing up and coming to maturity through the power of the Holy Spirit and of truth in the hearts of men, independent of human power. The man sleeping at night and ri.sb?^at day, and going about his usual work after sowing the seed, illustrates the assurance the Christian should have in the ultimate success of truth. The great reaper is Christ, Rev. 14 : 14, 15 ; his reapers are the angels. Matt. 13 : 39. As they did not reap until the fruit was fully ripe, so Christ will eall none of his children home until they are fully prepared. The har- ve,st represents 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 6; John 4 : 36 ; I I'hess. 2 : 19. It is altogether aside from the design of this parable to suppose that Jesus intended to encourage slothfulness in au}^ respect. Men are to exercise dili- gence, prayerfulness, 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 obe3^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 ciop may spring up, and the Son of man will in due time appear to gather it in.” — Doddkidge. 30-32. Parable of grain of mus- tard. The expansive power of truth, !Matt. 13 : 31, 32. Compare Luke 13 : 18, 19. 30. Having 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- cording to the oldest and best manu- scripts, IIoio .shall we liken. 80 also in the next question, instead of With Avhat comparison, it should be, In what parable (or comparii^on) shall ice plaee 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 leply, 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-grain A.D. 28. MARK IV. 87 32 the seeds that be in the earth : but when it is sown, it groweth up, and becoineth greater than all herbs, and sliooteth out great branches ; so that the fowls of the air may lodge under the shadow of it. used in Jewish husbandly, and in jiroportion to the plant it produces, it was the smallest of all domestic gar- den-seeds. In Jewisli proverbial lan- guage it was used to denote the smallest thing. Matt. 17 : 20. 32. Becometh greater than all herbs ; than all the herbs in the gar- den, “a tree” (Matt. 13 : 32), or “a great tree” (Luke 13 : 19), of course in a comparative sense. Jesus uses the popular language of the day. May lodge. Can lodge ^ light upon, and find shelter in its branches. The common mustard-plant is not only found in Palestine in a wild state, but is cultivated in gardens. Dr. Thom - son {The Land and the Book^ vol. ii., p. 100) says of the wild mustard, “ I have seen this plant on the rich plains of Akka as tall as the horse and his rider.” Dr. Hooker {HacketVs Smitids Biction- ary^ p. 2012) also says, “Of the mus- tard-plants which I saw on the banks of the J ordan, one was ten feet high. ” Dr. Hackett, while riding across tlie plain Akka on the way to Mount Carmel, ex- amined an extensive field 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 ineb 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 the branches or stems of the branches were not very large, and to the eye did not appear very strong. Can the birds, 1 said to myself, rest upon them ? Are they not too slight and fiexible? Will they not bend or break beneath the superadded Aveight? At that very instant, as I stood and revolved the thought, lo ! one of the fowls of heaven stopped in his flight through the air, alighted down upon the branches, which hardly moved beneath the shock, and then began, l)erched there before my eyes, to Avar- ble forth a strain of the richest music.” — Ii.A.CKETT’s Sndtids Blciionanj. p. 2013. Interpret A.T ION. The grand design of this parable is to show the expansive and groAving power of the gospel under the kingdom or reign of the Messiah. center of comparii^on is l)etween the poAver of groAvth as exhibited in the mustard-seed and that manifested in gospel truth. The grain of mustard represents the Avoi d of God, the truth. The man that sowed, Christ or one of his servants. The »eed in the soil he- coming a plants the individual believer. The idea of growth and of gradual development is vividly presented. A seed of gospel truth is lodged in the heart, a little Avord or a single idea. To human view it is indeed small, but it germinates into a ncAV and groAving life, begotten “with the Avord of truth,” James 1 : 18. Thus it has pleased God “through the foolishness of preaching to save them that believe,” 1 Cor. 1 : 21. The believer now grows in grace, his spiritual strength' increases, his graces appear, and his powers are de- veloped, going on from one degree of strength to another, till he becomes a full-groAvn man in Christ, Eph. 4 : 13. He has noAV 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, Avater, etc. So the Christian in his growtli feeds upon the bread 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 Avorld, Gen. 18 : 23-33 ; Deut. 9 : 19, 20 ; Isa. 1 : 9. See Remark 27. But this parable also illustrates the power and growth of the gospel gene- rally in the hearts and lives of men. Jesus was indeed “ the word,” the gos- pel seed^ the babe of Bethlehem, the man of soitoavs, despised of men, but planted of his own free will by bis death, springing up in his resurrection and bearing fruit in the thousands and the millions of his followers, John 12 : 21. This spiritual kingdom commencing with himself, has been constantly aug- menting. Tlie gospel from small be- ginnings has become extensive and 88 MARK lY. A.D. 28, 33 And with many such parables spake he the word 34 unto tliein, as tliey were able to hear it. But with- out a parable spake he not unto tliem. And when tliey were alone, he expounded all things to his dis- ciples. Jesus crosses the lake ; stills a storm. 35 ® AKD the same day, when the even was come, he * Mt. 8. 18 ; Lk. 8. 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 IG. 12 ; 1 Cor. 3. 1, 2 ; Heb. 5. 11. powerful. See a prophecy of this king- dom ill Dan. 2 : 44, 45 ; and compare Dan. 7 : 13, 14 ; Ezek. 17 ; 22-24. 33-34. Conclusion of the parables; to the multitudes, for so we learn from Matthew, and also that bespoke 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 of 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 when they wei-e alone, in private. Thus he explained the sower and the tares, Matt. 13 : 30-43. Compare Matt. 15 : 15-20 ; Luke 10 : 9-12 ; John 14 : 5-11 ; 10 : 29. 35-41. Jesus crosses the lake ; STILLS THE TEMPEST. Matt. 8 : 18, 23- 27; Luke8: 22-25. This account given by Mark is the fullest, most grajDhic, and most definite. 35. As the Sermon on the Mount was followed by a miracle, so was the great paraliolic 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 hear, his disciples, and the miracle was performed specially 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. In 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* That day, etc. This fixes this voyage and miracle to the evening and night following the parabolic dis- course just given. It was probably 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 was 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 Capernaum (Matt. 13 : 36) ; then returned to the boat and possibly discoursed still more ; but seeing the multitude continuing (Matt. 8 : 18), he commands to depart to the opposite side, which command was obeyed promptly and in haste. Little ships* Shijys or boats, according to the oldest manuscripts and highest critical authorities. These very likely contained some of the multitude, but were separated in the gale. 37. A great storm of Avind* One A.D. 28. MAEK lY. 89 87 there were also with him otlier little ships. And there arose a great storm of wind, and tlie waves 38 beat into tlie sliip, so that it was now full. And he was in the hinder part of the ship, asleep on a pil- low : and they awake him, and say unto liim, Mas- 89 ter, * carest thou not that we perish ? And he arose, t ig. 40 . 27 ; 1 pct. and rebuked the wind, and said unto the sea, Peace, 5. 7; Jon. 1. g. of those sudden, violent squalls or whirlwinds, attimded with some rain, to which the lake is subject. Captain C. W. Wilson (Recovery of Jerusa- 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 Testament, are by no means uncommon; and I had a good opportunity of watching one of them from the ruins of Gamala on the eastern hills. The morning was de- lightful ; a gentle easterly breeze, and not a cloud in the sky to give warning 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 Lubieh, to the west. In a few moments the cloud began to spread, and heavy black masses came rolling down the hills towards the lake, completely obscuring Tabor and Hattin. At this moment the breeze died away ; there were a few minutes of perfect calm, during which the sun shone out with intense power, and the surface of the lake was smooth and even as a mirror; Tiberias, Mejdel, and other buildings stood out in sharp relief from the gloom behind ; but they were soon lost sight of, as the thunder-gust swept past them, and rapidly advancing across the lake, lifted the placid water into a bright sheet of foam ; in another mo- ment it reached the ruins, driving myself and companion to take refuge in a cistern, where, for nearly an hour, we were confined, listening to the rat- tling peals of thunder and torrents of rain. The effect of half the lake in perfect rest, whilst the other half was in wild confusion, was extremely grand ; it would have fared badly with any light craft caught in midlake by the storm ; and we could not help thinking of that memorable occasion on which the storm is so graphically described as * coming down ’ (Luke 8 : 23) upon the lake.” It Avas now full. The ship wan already hecominy filled^ (Bible Union version). It “was covered with the waves,” Matt. 8 : 24. 38. He is emphatic. While all the rest were awake and filled with terror, he himaelf was in the hinder part, the ste7'n of the vessel, sleeping on a pil- low, on the cushion, which formed part of the furniture of the boat. Alford suggests that the pillow was the cu- shion used by the rowers, the covering of their seats. Asleep. He needed sleep, like other men ; especially after such a laboring day, ch. 3 : 20 to ch. 4 : 35. It was his design also that this storm should be simultaneous with his sleep, so that his disciples should feel their extremity and be the more deeply impressed with his power over the ele- ments. Like Jonah he slept in the midst of the storm ; but how differ- ently ! — the prophet fleeing from duty, Jesus calmly awaiting the exact mo- ment of duty ; the prophet the cause, Jesus the allayer of the storm. AAvake him. They rouse him up, not for his safety, but their own. Mas- ter. Teacher. They recognize him as the great and powerfid teacher of Israel. Carest thou not that we perish ? A mingled prayer and complaint; with mingled fear and faith. The cries of intense anxiety, the exclamations of terror. “ Teacher, we are lost ! hast thou no concern for us? Canst thou lie sleeping here while we are iierishing ? Save us from impending ruin !” (Matt. 8 : 25.) IIpw great the tempest thus to terrify the discifiles, who were ac- customed to sailing and fishing on the lake ! 39. And he arose and rebuked. B(du(i roused up, or v)oke tip fully, he rebuked the vnnd. How patiently be bears their murmuring and their little faith, and how quickly he comes to their relief. Peace, be still. Be silent, be tnished, and remain so. This remarkable command to the sea is given only here. Some infer from the 90 MARK lY. A.D. 28. be still. And the wind ceased, and there was a 40 great calm. And he said unto them, " Why are ye " l, 3 ; Is. 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 tliis, that even the wind ^ Job 38. 11. and the sea obey him ? language that Satan and his demons were the cause of the storm, and that tliey are the objects of rebuke. It may he explained, however, by supposing a strong personilication. By thus speak- ing, Jesus showed that the elements were subject to his bidding. Compare Ps. 106: 9; 89: 8, 9. 'The Aviiid ceased, as if weary, tired out, and ex- hausted. And there was a great cairn, 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 her to the end. Compare in contrast, Eze- kiel, ch. 27, where Tyre is presented under the figure of a vast ship, built, manned, and freighted by the combined skill, strength, beaut}", and riches of all nations ; but it is broken by the storm and destroyed. 40. Jesus rebukes the troubled hearts of his disciples. Mattliew" places this before, and Mark and Luke after, the l ebuking of the wind. The language comes in perfectly natural while Jesus is rising up from sleep. A part may have been spoken before and a part after the miracle. Tims as he awoke he may have answered their complain- ing entreaty, “ Why are ye fc-arful, O ye of little faith ? ’’"^Matt. 8 : 26. Then arising and rebuking the elements, he may have added, “ Where is your faith ? ’ ’ (Luke 8 : 25 ;) “ Why are you so fearful ? How is it that you have no faith?” Their earnest entreaty showed that they ha.d 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- ])aratively that they had no faith. Meyer notes the fact that Mark more than the other evangelists makes pro- minent the Aveakness of the disciples in knowledge and faith, ch. 6 : 52; 7 : 18 ; 8 : 18, 83 ; 9 : 0, 19 ; 10 : 24, 82 ; 14 : 40 ; 16 : 8, 11, 18, 14. 41. They feared exceedingly. Literally, They feared a great fear, they Avere greatly territied. What man» ner of man ? Rather, Who then is this who exercises such perfect control over the elements of nature? From Mat- theAV (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. They indeed belieA^ed in Jesus as the Messiah, but such an ex- hibition of power confounded them ; not only confirmed their previous knOAvledge 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 : 83), “ Of a truth thou art the Sou of God.” Remarks. 1. Jesus taught by the sea-side. So let us soAv the good seed beside all Avaters. The careless Avill not come to us ; we must go to them, ver. 1 ; Eccle. 11:1; Isa. 82 : 20. 2. Natural objects illustrate spiritual ti'uths ; and should be studied for this purpose. “We must translate the book of nature into the book of grace.” — Thomas Taylor. Vers. 2, 3. Compare Heb. 8:5; 9 : 23 ; Rev. chs. 21, 22. 3. As the seed AvassoAvn 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 Avord, ver. 9; John 6 : 63 ; 2 Cor. 3 : 6. 5. Whatever is dark to us Ave 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 given over to destruction, ver. 12 ; Rom. 1 : 28 ; Jer. 0 : oO. A.D. 28. MARK IV. 91 8. Jesus spoke in pambles : Firnt^ to instruct his followers, ver. 11. Second^ to justly permit the blindness and de- struction of the incorrigible, ver. 12. Thirds to show how to illustrate spiri- tual by natural things, vers. 13, 34. FoiD'th^ to reprove the Jews witliout too much exciting their rage, ver. 34 ; Matt. 21 : 45. Fifths to fulfill prophecy, Matt. 13 : 35. 9. Both the sower and the seed are all-important. Without either, no fruit can be expected, ver. 14 ; Kom. 10 : 14, 15 ; 1 Pet. 1 : 25. 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 Spirit’s work of renewing the heart, sorrow precedes joy. We have reason to suspect some wrong where nothing but joy attends profess- ed conversion, ver. 16 ; Luke 15 : 17- 23; 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. 16, 17 ; Job 20 : 5 ; Ps. 126 : 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 tliey stand in the way of Jesus, must be sacrificed, vers. 18, 19; Ezek. 14 : 3-5 ; Matt. 5 : 29, 30 ; Rom. 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 Christ, and brings forth fruit to God, ver. 20 ; Ps. 126 : 6 ; John 15 : 4, 7, 8 ; Gal. 5 : 22-24. 15. If we have received spiritual knowledge it is our duty to impart it to others, 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 j^our own good and the good of others, ver. 23 ; Matt 5 : 16 ; 1 Thess. 5 : 14 ; 2 Thess. 3 : 13. 19. Beware and not undervalue the ministry and the preaching of the gos- pel, ver. 24 ; Rom. 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 : 15, 16 ; Rom. 10 : 17 ; Eph. 1 : 13. 21. The diligent use of religious pri- vileges and opportunities will yield a rich return of blessings upon ourselves, vers. 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- pectation, ver. 28 ; 2 Cor. 3 : 18 ; Zech. 4 : 10 ; Matt. 13 : 33. 25. 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 working 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 was 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. 33 ; 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, 60 ; Acts 20 : 22-24. 31. Jesus was human. lie needed sleep like others, ver. 38 ; John 4:6; 1 Tim. 2:5; Ileb. 2 : 14. 32. Jesus was also divine. lie was Lord of the wind and the w aves, vers. 39-41 ; John 1:1; Acts 7 : 59 ; 10 : 36; Rom. 9 : 5. 33. Even Christians often distrust Christ in his providence, through a w'ant of faith, yet Jesus deals tenderly with them, vers. 38-40 ; Luke 24 : 25 ; John 20 : 27-29. 92 MARK V. A,D. 28. At Oerasa^ Jesus casts out Legion^ wlw enter and destroy the sioine. V. And ^they came over unto the other side of the 2 sea, into tlie country of the Gadarenes. And when he was come out of the ship, immediately there met 34. In the stilling of the tempest we have a four-fold illustration— of Christ with his people of every age; Christ with his church, against which the gates of hell shall not prevail ; Christ with tiie believer through the voyage of life ; and Christ with the repenting sinner, allaying his fears through his word of forgiveness, vers. 36-41 ; Matt. 28 : 20 ; Eph. 5 : 25-27 ; 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 was the Son of God, ch. 1:1. In connection with stilling the tempest (ch. 4 : 35-41) 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 : 26-40. 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 independent 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 Oerasenes ; 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 Gergesenes in Mark, and especially in Matthew and Luke. Gaclara^ now Umkels^ 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 the 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 Jermuk\ a river as deep and rapid as the Jordan, and then cross a plain several miles before reaching the sea. Geram^ now Jerashy on the eastern boundary of Perea, was a town of Decapolis, about forty 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 Gcrasa. Gergesa^ 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 the 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 the water and drowned.” — Dr. Thomson, The Land andthe Book^yol.ii.^ pp. 35,36. The name as pronounced by the Arabs is very nearly the ancient Gergesa or Geresa. Hence the country of the 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. 2. 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 ijerformed near the A.D. 28. MARK V. 93 him out of the tombs a man with an unclean spirit, 3 who had Ins 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 the chains had been plucked asunder by him, and the fetters broken in pieces : neither could any 5 mcui tame him. And always, night and day, he was in the mountains, and in the tombs, crying, and cut- ting himself with stones. I 6 But wlien he saw Jesus afar off, he ran and wor- shore. 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 during the night. And sometimes the wandering Arabs take up their winter abode in them. Compare Judges 6 : 2. A maniac too is sometimes found dwelling in them. A man. Matthew sa 3 ^s, “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 more prominent and afterward well known to many, and hence may have been only noticed by Mark and Luke. He only may have gone forth publishing the great things done for him, ver. 20 ; Luke 8 :39. With an unclean spirit. Demonized, in the power and possession of demons. See on ch. 1 : 23. 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, hi the tombs. Luke (8 : 2?) sa^^s 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, Mo one could any longer bind him. His case had been growing worse till he could be no longer con- fined, binding even with chains proving ineffectual. 4. Facts corroborating the last clause of the preceding verse. Fetters, or shackles, especially for the feet, though they may be applied to any ])art of the body. Chains specially for binding prisoners. Plucked asunder. Torn apart. Broken in pieces. Crushed together and thus broken in pieces. Neither could any man tame him. No one was able, strong enough, to tame him. No one could subdue him, bring him physically and mentally un- der his power. Matthew (8 : 28) says that he was “ exceeding fieree, so that no man might pass that way.” 5. How he spent his time. Always, night and day. He was all the time, by night as well as by day. He was sleepless. In the mountains., etc. Ac- cording to the oldest and best manu- scripts, In 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. Cry mg out in a ter- rible manner, in ferocity, terror, and pain. Cutting himself 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 ever}" now and then, as if contending with some foe, rending his own flesh. Under the power of demons he is no longer guided by the law of self-preservation. 6. 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 assaulting him ; but the demons re- cognized Christ’s divine nature, or at least felt his superhuman influence, and worshipped Yiim^boweii down to him., did him reverence. The word translated worship literally means to kiss the hand to any one as an expression of reverence and homage. It was es])ecially applied to cxi)ress the Oriental form of salutation 94 MAEK Y. A.D. 28. 7 shipped him, and cried with a loud voice, and said, Wliat have I to do with thee, Jesus, thou Son of y the most high God ? I adjure tliee 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 name ? 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. y Ge. 14. 22 ; Heb. 7. 1 ; Ac. 16. 17 ; Jam. 2. 19. * 1 John 3. 8 ; 2 Pet. 2. 4 ; J ude 6. of an inferior, by prostration of the face to the ground, kissing at the same time the hand toward the superior. It thus denoted the reverence paid to teachers and the homage paid to kings. When the object of homage was God, it denoted worship, or adoration. When our common version Avas prepared, the English word ivorship, like the Greek original, was applicable to men as well as to God. Thus in Luke 14 : 10 to “have worship” means to “have honor.” Here the word refers to his bowing down, doing the act of reve- rence ; for demons caJmot 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 blaspheme, ch. 3 : 22. 7. In this act of reverence he cried Avith a loud voice. He gave one of his unearthly shrieks, ver. 5. And said. Thus the demons speak through the man, so thorough was their control over both his body and soul. What have I to do Avith thee. What is there in common between thee and me ? Wh}^ 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 spirits as speaking. Son of the most high God. Evidently re- cognizing his divine nature. Compare on ch. 1 : 1. I adjure thee. I 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 : 31), 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 was saying 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 have 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, Avho permitted the unclean spirit to speak imploringly, tell his name, and the great number under him. Thus the great power of Jesus Avas 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, Avhich he Avas about to over- come. Legion. The Roman legion consisted of about six thousand. The word had come to signify any large number Avith the ideas of order and subordination. It is about equivalent to host^ and explained by the unclean spirit himself : for Ave are many. One chief, superior one, Avith inferior ones under him. He gives his name as associated with subordinate spirits. It shows his OA^erwhelming poAver over the entire nature of the man. That evil spirits go often in companies is to be inferred not only from this, but also from the case of Mary Magdalene, from whom AV(‘re cast out seven demons, Luke 8 : 2. How many demons there Avere in this case we have no means of knoAving ; although the number of the swine, two thousand (ver. 13), may be suggestiA^e of the number of demons. 10. He besought him much. Earnest in his entreaty. An unclean A.D. 28. MARK V. 95 11 Noav there was there nigh unto the mountains a 12 great herd of swine feeding. And all the devils be- sought him, saying, Send us into the swine, that 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 pra 3 'erless. Not send them away out of the country, where they had been so loni*;, and exercised so much power. Tliat district east of the Sea of Galilee was inhabited with a mingled population 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 ahyss^ the abode of lost spirits, Rev. 9 ; 1, 11 ; 20 : 3. 11. Nigh unto the mountains. Rather, bj/ the mouiitain, on a slope of the mountain, ver. 13. This is entirely consistent with Luke (8 : 32), “ on {in) the mountain ; ” and with Mat- thew (8 ; 30), “ a good way off from them,” a relative expression, Avhich may be applied to a greater or less dis- tance, according to circumstances and the particular feelings of the beholder at the time. 12. The demons all unite in a special petition. They do not ask that they ma}^ be made better, or have their na- tures clianged; but as they must de- part from the man, they ask permission to enter the swine. Send us. They recognize the power of Jesus, as Lord. They do not de- mand, but entreat him as one who can do with them as he saw fit. Luke (8 : 32) uses the verb “suffer,” or permit them to enter. Swine. These unclean brutes were congenial with their un- clean natures. How they could possess inferior animals is not difficult to ima- gine, since they so thoroughly pos- sessed the lower and sensual nature of men. They could exert no moral and intellectual influence, as in man ; but they could operate through the organs of tlieir bodies, and through their animal and sensual natures. 13. Forthwith Jesus gave them leave. Jesus did not them, but 2)ermilted 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 clearl}" shown that demons do exist, that those pos- sessed with demons were not simply insane, or suffering from mei-e bodily disease.- It also showed the powder and malignity of these fiends of darkness, and their subjection to Christ, who “ was manifested that he might destroy the works of the devil,” John 3 : 8. Their final and utter overthrow was fore- shadowed. The herd ran violently down a steep place. Enxhed down the over- hanging steep. 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, rush- ing frantically down, must certainly have been overwhelmed in the sea before they could recover themselves.” — Mr. Tristram, Layid of Israel^ p. 466. About two thousand. An estimated round number. That so many should at once have rushed into the sea and been drowned shows supernatural power. Choked. Strangled in the sea, resulting in their death ; Matthew (8 : 32) definitely saj^s, “perished in the waters.” This miracle and that of the withered fig-tree which Jesus cursed (ch. 11 : 12- 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 God had a right to send the demons wherever he pleased. The cattle of a thousand hills were also his (Ps. 50 : 10), and he had a right to do what he would with his own. Matt. 20 : 15. “ The act was one of sovcrcigii authority attested by the miracle itself, and, so far as we can learn, not disi)utcd by the persons injured, however much they might lament their loss and wish 96 MARK V. A.D. 2a 14 two thousand ;) and were clioked in the sea. And they that fed the swine fled, and told it in the city, and in the country. And they went out to see what 15 it was tliat was done. And they come to Jesus, and see liiin that was possessed with the devil, and had tlie legion, ^ sitting, and clothed, and in his right ® Col. 1. 13 ; 2 16 mind: and they were afraid. And they that saw it told them how it befell to him that was possessed 17 with the devil, and also concerning the swine. And ^they began to pray him to depart out of their Mt. 8. 34 ; Ac. 16. coasts. to avoid its repetition. There is no more need of any speeial vindication here tlian in the case of far more serious inflictions of the same kind by disease or accident.” — Alexander. Besides, the permission was our Lord’s ; the destruction of the swine, the work of dbmons. Jesus was no more re- sponsible for what the demons did than he is for what Avicked men do, whom he permits to live and to hold positions of power in the Avorld. 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 that city and vicinity. 14. The feeders of the swine, asto- nished and affrighted at the frenzied de- struction of the whole herd in the sea, flee and report the catastrophe to the owners in the city and in the country 9 or fields. Gersa and vicinity arc doul)tless meant. From Matt. 8 : 33 it appears that they also told “ Avhat Avas befallen to the possessed Avith devils.” Their haste in fleeing did not gwe them much time for this. "But they doubtless saAv 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. Sucli a Avonderful occurrence Avould (piickly call outacroAvd. Matthew (8 : 34) says “ the whole city came out to meet Jesus.” 15. The mass of people come to Jesus, and see him that Avas possessed, look upon him Avitli suri)rise and amaze- ment. And had the legion. One AA'ho had been such a maniac and such a terror to that country. He may have been knoAvn by that name in that region. It is not really necessary, hoAVCA^er, to suppose this. The order of the original is very striking, “ sitting and clothed and in his right mind, him Avho had the legion.” That he Avho for a long time had been a raving maniac, living like a Avild man, and wearing no clothing (Luke 8 : 27) should be calmly sitting at the feet of Jesus (Luke 8 : 35) clothed like others Avith raiment, and in his right mind, Avith a sane or sound mind, Avas indeed a matter of astonishment. Hence they AA''ere afraid, they Avere aAvestruck at such an exhibition of supernatural poAver, and in the presence of one possessed Avith greater poAver than legion. 16. They that saw it. Those who had been eye-Avitnesses ; probably those Avho had come AAdth Jesus across the lake, and possibly other spectators with them not mentioned. The keepers of the swine, Avho fled and told the OAvners, doubtless returned Avith the people, but they Avere probably not able to relate so particularly the cir- cumstances as those Avho had been nearer the scene of the miracle. Told them hoAV, 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 hoAV it hefell him, the circumstances, and by whose poAver they occurred. 17. The effect of the miracle upon the people. Upon seeing and hear- ing Avhat Avas done they began to pray, entreat.^ beseech him to depart out of their coasts, their borders. Coasts ordinarily means in Scripture, vicinity, adjacent district, and is well A.D. 28. MARK V. 97 18 And when lie was come into the ship, ®hc that liad been possessed Avith the devil prayed liiin that 19 he miglit be with him. llowbeit Jesus sutlered him not, but saitli unto liiin, Go home to thy friends, and tell tliem how great things the Lord liath done 20 for thee, and hatli had compassion on thee. And he departed, and began to i)ublish in Decapolis ®hoAV great tilings Jesus had done for liim; and all men did marvel. Ps. 116. 12; Lk. 8. 38 • 17. 15-17. Ps. 66, 16 ; 103. 1-4 ; Is. 38. 9-20 ; Jon. 2. 9. e Ps. 126. 3. expressed by horders. Luke (8 : 37) adds the special reason for this stran^'e request, “for they Avere taken Avith great fear.” They Avere not only tilled Avith a superstitious awe at such exhi- bitions of power (compare Deut. 5 : 25 ; Luke 5 : 8), but Avith fear that simi- lar results might attend other miracles. Other OAvners of swine may have thought their traffic in danger, Acts 19 : 24-31. To Avhat extremes do Avorldly interests excite men ! Worldly gain is valued above the blessings of Jesus. To their minds the loss of the herd of SAvine more than counterbalanced the cure of the demoniac! Jesus ansAvers their prayer and lets them alone. We do not read of his ever visiting them again. 18. And when he Avas come, etc. Aiid as he was entering the ship or boat, the demoniac prayed him, entreated^ hesonght him, that he might be Avith him. A variety of reasons doubtless united in leading him to make this re- quest. It Avas the warm expression and desire of gratitude and love. The mean and selfish request and treatment of theGerasenes doubtless strengthened this feeling and desire. Very likely, too, he might have feared a repossession by the demons after Jesus departed. Matt. 12 : 43-45. 19. Jesus suffered him not. The demons pray, and their prayers arc granted to their own discomfiture, \^ers. 10, 12; the Gerasenes pra 3 % and their prayer also is granU'd by being left to their own destruction ; the man Avho had been healed prays, and behold his petition is not granted, for it Avas not best, and he had a Avork to do. Go home.^ Literall 3 % Go into thy house. Where is not told, ])ossibly at Gadara. It Avas somewhere in Decapolis, ver. 20. To thy friends: thy relatives, thy kindred. Tell them. There is a time to speak and a time to keep silent, ver. 43, ch. 1 ; 44. The proclamation of his miracles often inereased the multitude to his great inconAmnience, ch. 1 : 45 ; 2 : 2 ; 3 : 9, 10. But here Jesus Avas about to leave the country. The healed man Avould be a living Avit- ness of the goodness and mercy of Jesus to that whole region against the evil reports of herdsmen and swine- OAvners. A reason for this command may doubtless also be found in the man himself. It Avas for his good to go to his home and announce the facts of his deliverance. His friends at home needed the spiritual blessings of Avhich he Avas probably a partaker, and he needed the development Avhich such activity would produce. And noAvhere could the great cure be so much ap- preciated as in his own house. The Lordo 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 tlie Son of the Most High God, ver. 7. Had mercy. Had pit}', compassion on thee. He, uiiAvorthy, had enjoyed a compassion freely be'stoAved. He had very probably receiA^ed spiritual as Avell as bodily deliverance. Hence he was truly a re- presentative of Jesus to the inhabitants of his country. Matt. 25 : 45. His com- mission rather implies his belief in Jesus as the Messiah. 20. Obedient to Christ’s command, the healed demoniac began to publish Avhat Jesus had done for him, not only to his OAvn house, but in that Avholc region lying east and soutli-cast of the ISea of Galilee, called Decapoiis, a name meaning the ten cities. After the Roman conquest of Syria, ten cities ap- pear to have been" endoAved with peculiar privileges, and the country around them called Decapolis. In the enumeration of thc.se cities the learned 98 MARK Y. A.D. 28. 21 ^ AND when Jcsns w^as passed over again by ship ^ 9. 1; Lk. 8. unto the other side, much people gathered unto Iiim : and he was nigh unto the sea. Jesus raises to life Jairus'^ daughter ; and heals a woman with an issue of hlood, 22 sAnd, behold, there coineth one of the rulers of &Mt. 9. 18; Lk. 8. the synagogue, Jairus by name; and when he saw 23 him, he fell at his feet, and besought him greatly, saying, My little daughter lieth at the point of death : are not agreed, Avhich may arise from the same privileges being accorded to other neighboring cities. They are generally reckoned as follows: Damas- cus, Philadelphia, Kaphana,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 by 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 than miracles are needed to reach and savingly benellt the heart. Still the healed demoniac may have accomplished a Avork ])re- l)aratory 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. lie was nigh unto the sea, by the seaside, i:)robably near Capernaum, Matt. 9:1. 22-43. Raising OF Jairus’ daughter ; HEALING OF THE AVOMAN AVITH THE ISSUE OF BLOOD. Matt. 9 : 18-2(j ; Luke 8 : 41-56. Mark again is the fullest and most graphic of the three evangelists. According to Matt. 9 : 17, 18, these mii-acles w^re performed immediately after Christ’s discourse on fasting at MattheAv’s feast. The position of this section then Avould be just after Mark 2 : 22 and Luke 5 : 39. See on ver. 43. For some reason unknoAvn to us Mark and Luke may have deferred this ac- count till after the healing of the de- moniac, possibl}^ to bring together these wonderful miracles on opposite sides of the lake, placing last the greatest mira- cle, the raising of the dead. Or Ave may suppose that Christ’s discourse on fast- ing (Matt. 9:14-17; Mark 2:18-22; Luke 5 : 33-39) finds its position at this point betAveen the healing of the de- moniac and the raising 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 Avith difficulty. Did we knoAv more of the circumstances, all Avould'be plain. See author’s Harmony, notes on §§ 46, 47, 48. 22. And behold, there cometh* According to the highest critical autho- rities, And there cometh. These words do not necessarily connect this in time With the preceding miracle. The mean- ing may be, “And on a certain occasion there cometh.” Or, taking the last clause of the preceding verse. On atime he ivas by thesea^ snrron'ndecl with crowds^ and there cometh. According to Mat- thcAV (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 luwe been delivered in the house ; see on ch. 2 : 16. It may haA^e been given after coming forth from MattheAv’s feast, in a public place. One of the rulers of the syna- gogue* One of the elders and pre- siding officers, Avho convened the assembly, preseived order, invited readers and speakers. Acts 13 : 15. Jairus, probably the HebreAv name Jair (Num. 32 : 41), meaning whom Jehovah enlightens. And Avhen he saw him* Literally, And seehig 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 Avay through the croAvd, he at length saAv him and fell at his feet, ill the posture of reverence and earnest entreaty. The iiresent is still used, he fallcth. 23. Besought him greatly* Be- A.D. 28. MARK Y. 99 I inay thee., come and lay tliy liands on her, that she 24 may be healed ; and she shall live. And Jesus went with him; and much people followed him, and thronged liim. 25 And a certain woman, ^ which had an issue of ^ Lc. 15. 25 ; Mt. 26 blood twelve years, and had suffered many things ' ' ' of many physicians, and had spent all that she had, ^ and was nothing bettered, but rather grew worse, » Ps. 108. 12. 27 when she had heard of Jesus, came in the press sought him much^ the same words in the original as in ver. 10. My little daughter. Twelve years of age, ver. 42. All only daughter,' Luke 8 : 42. liieth at the point of death. In the last extremity. “ She lay a dying,” Luke 8 : 42. But Matthew (9 : i8), “is even now dead.” The father on reaching Jesus may have first given vent to liis fears by the strong state- ment she “is even now dead,” or rather, has just 710(0 died ; and then have ex- plained himself by saying that she was at the point of death or dying. I pray thee . Implied in the original, 1 beseech thee^ therefore, iu order that thou mayest come^ etc. Ilis strong faith is shown by his leaving his dying daughter to seek the aid of Jesus, and b 3 '’ his earnest entreaty. Yet he seems to have thought that personal contact was necessaiy, lay thy hands on her. His faith was not of so high a type as that of the centurion at Capernaum, Matt. 8 : 8-10. And she shall live. Accord- ing to the higliest critical authorities, aud live^ without any punctuation before it, thus : “ that she may be healed and live.” 24. Jesus immediately complies with the request and goes with Jairus. Much people, a great multitude, such as so often attended him, followed and thronged him, -was pressiug upon him (ch. 8 : 0), so that, doubtless, he could not walk without dilhculty. The time and place of the miracle upon the wo- man. 25. At this point Matthew, Mark, and Luke relate the healing of a woman having a chronic disease, which accord- ing to_ the law rendered her unclean, Lev. 15 : 25. The details of her grievous disorder are unnecessary. Her hopeless case and the incurableness of her dis- ease are shown in this and the next verse. It was of long continuance, chronic, twelve years. 26. Suffered many things. Suf- fered much of many physicians. There was a medical profession and many practitioners. This woman had probably been possessed of wealth, and had moved in good society, but the expenses of many physicians had reduced her to poverty. She had suffered much not only from her dis- ease, but from their prescriptions. Although she had emphatically spent all, 3 "et she was nothing bettered, 7tot at all benefited^ and the hopeless- ness of her case is indicated by the fact that she rather grew worse. How pitiable her condition ! excluded from society and suffering from an incurable disease. 27. But having heard of Jesus, the wonderful cures he had wrought, and that he was in the crowd, she had faith in his power to heal her. She ap- proaches him in the press, crowds from behind, both from a sense of her un- worthiness and her uhcleanness, and also to escape observation, and touch- ed his garment, his mantle, outer garment. And but the fringe of the garment. Matt. 9:20; Luke 8 : 44 ; Lev. 15 : 88. “ It is important, though it may be difficult, to realize the situation of this woman, once possessed of health and wealth, and no doubt moving in respectable society, now beggared and diseased, without a hope of human help, and secretly believing in tlie power of Christ, and him alone, to heal tier, yet deterred by some natural mis- giving and by shame, perha])s connect- ed with the nature of her malady, from coming with the rest to be publicly recognized and then relieved. However commonplace the case may seem to many, there are some in whose experi- ence, when clearly seen and seriously attended to, it touches a mysterious cord of x^iiinful syinx)athy.” — Alex- AMUEU. 100 MARK V. A.D. 28. 28 behind, and touched his garment. For she said, If I 29 may touch but his clothes, I shall be whole. And straightway the fountain of her blood was dried up ; and she felt in her body that she was healed of that 30 plague. And Jesus, immediately knowing in him- self that virtue had ^one out of him, turned him ^ 6. 19 ; 8. 4G ; about in the press, and said. Who touched my • '5* • 81 clothes ? And his disciples said unto him. Thou seest the multitude thronging thee, and sayest thou, 32 Who touched me ? And he looked round about to 28. The reason of her approaching and touching Christ’s garment. For she said* She was saying to or within herself, she thought, Matt. 9 : 21. If I may touchy if I touch but his clothes, only, even his garments, no matter which or what part, I shall be whole, healed of my disease. Her faith is vividly presented by revealing the thoughts of her heart. Like Jairus (ver. 23) she thought there must be some contact with Jesus. She believ- ingly and modestly desired to touch only his garments. There may be true faith, and even strong faith, amid much superstition. 29. Straightway, etc. The cure in this verse is described as instantaneous and complete. Was dried up* The deep-rooted disease was thoroughly cured And she felt, she koiem^ per- ceived in her body, by the peculiar sen- sations she experienced, that health was restored, that she was healed of that plague, or scourge^ ch. 3 : 10. 30. Jesus immediately, etc. Upon this woman’s touch and cure, irnme- diatelij Jesus turned about in the press, or crowds knowing, perceiving in himself that virtue, rather powe)\ had gone forth from him. He had an inward consciousness 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 theirs was not in faith. Her cure was the result and answer of her touch of faith, which reached beyond the fringe of his garment to his divine nature. Com- pare ch. 6 : 56 ; Luke 6 : 19. Within that nature there was the inherent power to cure diseases, and a knowledge of all that was going on. He permitted powder to go forth to the healing of the woman when her faith was properly exercised. That it went 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- plies neither ignorance nor dissimula- tion in Jesus. It was asked 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 their 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 guilt}^, though he may know the certainty of his guilt. Compare Gen. 3 : 9 ; 2 Kings 5 : 25. 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 : 45. His immediate followers who believed on him. It was much like Peter thus to speak, both for himself and as spokesman for the disciples. Very likely others ma}" 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, implying a touch of intention and faith, and not a mere thoughtless and accidental pressing of the multitude, for he perceived that power had gone out from him, Luke 8 : 46. 32. He looked around to see her* He was not in doubt regarding the object of his search ; the very gen- der implies his knowledge, “to see hery Luke (8 : 47) also confirms 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 22 : 61. A.D. 28. MARK Y. 101 33 see her that had done this thing. But the woman fearing and trembling, knowing what was done in her, came and fell down before him, and told him 34 all the truth. And lie said unto her. Daughter, 4hy faith hath made thee whole; go in peace, and be whole of thy plague. 35 While he yet spake, there came from the ruler of the synagogue’s home 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 elfect of his searching ques- tion and look upon the woman. Fear- ing and trembling. The trembling was the result, the outward manifesta- tion, of her fear, which arose from a sense of his greatness and of her own unworthiness ; from her stealthy me- thod of obtaining a cure, and his manner of searching her out. In hu- mility and reverence she fell down, prosti-ated herself before him, giving herself up to his power and mercy, and told him all the truth, candidly and publicly (Luke 8 : 47) acknow- ledged what she Jiad done, why she did it, and with what effect. Thus while 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 sx^are itself the shame of acknow- ledging its moral pollution, but this weakness must be conquered, and the tide of love and thankfulness ijermit- ted to flow out, full and free, to the glory of divine grace. A genuine faith, though untaught, unspoken, and per- haps slightly superstitious, may receive the first blessing ; but then it must be spoken, and taught 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, Miracles of Christy ]D. 168. 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, 2 Cor. 0 : 18 ; Heb. 2 : 10. Thy faith, etc. Ac- cording to Matthew (9 : 22) he adds, “Be of good comfort.” Jesus makes her faith x^rominent, though imx^erfect, 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 x^arting salutation, es- pecially to inferiors, exx)rcssive of friendship and good wishes, Exod. 4 : 18 ; 1 Sam. 1 : 17 ; Luke 7 : 50 ; James 2 : 16. Literally, Go moay into peace^ 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 Jairus ! But in the midst of them, while Jesus was still sx)eaking to the woman, mes- sengers came from the ruler’s house announcing the death of his daughter. Why troublest thou, etc. It ax> pears that Jairus had come with the knowledge and consent of his family. Master. Teacher^ see ch. 4 : 38. 36. As soon as Jesus heard, etc. Rather, JesuH Jiaving overheard the mes- sage, which was spoken as in private to Jairus. Such details show the accura- cy of Mark, and give vividness to the narrative. From words of peace and blessing to the woman, Jesus 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 x)ower to helx) you, and save your daughter. According to Luke (8 : 50), Jesus added, “ slie shall be made whole,” mved, recovered. He encourages his faith to expect the re- covery of his daughter, though some- what iiKlelinitely. ITow^ and really from whaty Jairus might still be in doubt. 102 MARK V. A.D. 28, 37 Be not afraid, ° only believe. And lie suffered no man to folloAV him, r save Peter, and James, and 88 John the brother of James. And he cometh to the house of the ruler of the synagogue, and seeth the tumult, and them that vept 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 ^sleepeth. And ‘ they laughed him to scorn. ®But when he had j^ut them all out, he 0 2 Chr. 20. 20 ; John 11. 40 ; Kom. 4. 18, 24, P Mt. 17. 1. q John 11. 11 ; Ac. 20 . 10 . r Ge. 19. 14. 8 Ac. 9. 40 ; 1 Ki. 17. 19, 20; 2 Ki. 4. 33. 37. Only Peter, James, and John are now suffered to go with 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 : 38. 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, They come . . . and he seeth. The tumult, et tumult^ an uproar, a noise of loud lamentation, such as com- monly attended a funeral. WaiSed greatly, howlbic/^ 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 Avhich 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 commeneed at the instant of the child’s decease ; for when Jesus arrived he found the mourners present, and singing the death-dirge. ” — Kackbtt ^Ilhisiraiio7i of Scripiur'e^ 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. Compare Acts 5 : 5-10. 39. And when he was come in* A7id coming in where the mourners were, he at once says to them. Why make ye this ado, this tnmnlt^ clamor, up- roar. The ciamsel* Rather, Little child. It is interesting to note the several terms by which the daughter is d(‘signated, thus: “Little daughter,” ver. 23; “daughter,” ver. 35; “the little child,” vers. 39, 40, 41 ; “ damsel,” 41, 42 ; also “ an only 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 uneon- sciousness like one dead. But accord- ing to Luke 8 : 53-55, not only did the mourners kiiow that she was dead, but at the command of Jesus her spwit re- turned. J esus used a similar 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 i^assage 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 deadinl Thess. 5 : iO. 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. The company of mourners was certain that 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 father and the mother of the damsel, and tliem that were Avith liim, and enteretli in where the 41 damsel Avas lying. And he took tlie damsel by the liand, and said unto lier, Talitha cumi; Avhich is, being interpreted, Damsel, I say unto thee, arise. 42 And straightAAUiy the damsel arose, and Avalked; for she was of the age of tAvelve years. And they Avere 43 astonished AAuth a great astonishment. And Mie * ch. 3. 12 ; Mt. 8. charged tliem straitly that no man should knoAv it; n. 9 14.’ and commanded that something should be given her to eat. scorn, in derision. The croAvd of noisy mourners and deriders are put forth. With the consent of the ruler, Jesus orders them to leave, and th .^y depart. He had entered the house (ver. 39), no'.v he enters the room Avhere the damsel or ddld Avas. “ Probably the large, upper room near the roof, which seems to iiaA’C been used on such occasions (compare Acts 9: 37, 39).” — Alex.vn- i)EK. Only Peter, James, and John (ver. 37), the father and mother now attend Jesus. 41. Suiting his action to his Avords, Jesus took or aeized tlie hand of the | child. This was not necessary to the | miracle, but for the good of those | present. Their impression was thus j dee})ened, and the faith of the parents | strengthened. Taiitha cwmi. Ara- i maic," showing that this was tne collo- j quial language of the Jews at that | time, which Jesus himself used. The | repetition of the exact Avords gives | viAudness to the narrative. It is sup- | posed that Hark Avrote under the direc- j tion of Peter, on wnose memory these ; Avords Avere indelib;y impi-essed. As Mark Avrote for Gentile and especially Roman readers, he interprets the Avords into Greek. Compare ch. 3 : 17; 7 : 11, 34; 14 : 36. Damsel. A term of endearment in familiar discourse ad- dressed to a girl. I say unto yon. Not strictly contained in Talitha cumi^ yet expre.ssing their meaning, and man- ner of utterance, by making the ]ier- sonal authority of our Lord emphatic. Arise. Rou-e thee, rise up, arise. 42. StraightAvay. The cure Avas not gradual, but instantaneous. Walk- ed. Tlius shoAving that Inn* cui-e was complete, (’ompare Mark 1 ; 31. For • . . twelve years. Reason of the statement that she immediately arose and Avalked, fur she was of suit- able age. In tenderness she had been called “little daughter” (ver. 23), and “little child” (sec on ver. 39). Notice that the length of the Avoman’s suf- ferings, who Avas healed, Avas also tAvelve years, ver. 25. The great astoaiish- meiit of the ])arcnts and discii)les Avho Avitnessed it sIioavs that they regarded her as really raised from the dead. 43. Jesus charged them strictly that no one should know it for Avise reasons ; see on ch. 1 : 44. Possibly to prevent arousing the fanaticism of the l)eople and the greater envy of the Phari- sees ; for his time had not come. Yet notAvithstanding this precaution, Mat- thcAV tells us (ch. 9 : 26) that the fame went abroad in all that land. There is no contradiction betAvecn the evangel- ists, as some would have us suppose. The death of the child had been an- nounced (A^er. 35), but aftei’Avard she w'as alive and Avell. The mourners and minstrels, Avhohad knoAvn of the child’s death, and Averc put forth from the house, must have found out that the child Avas really restored to life. Thei’e Avere thusAvays enough for the report to spread, even though the parents and dis- ciples strictly obeyed Jesus, Avhich they may not have done. This is the first instance of Christ’s raising the dead of Avhich we haA^e any account, unless Ave regard the raising of tlie Avidow’s son at Nain to haA^e ])receded this, Luke 7 : 11-17. But aside from questions of liarmony, that of the widoAv’sson holds a second and higher place. The ruler’s daughter Avas raised privately, almost immediately after dying; the Avidow’s son publicly and on the Avay to the grave ; and afterAvaid Lazarus, also pul)licly, from the tomb, having beam dead four da3's, John 11 : 39, 45, 46. Thus Ave have a regular gi-adation in exhibitions of divine power, Avhieh is 104 MARK Y. 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 l)rompt in opposing Christ and his kingdom, ver. 2 ; John 12 : 31 ; 14 : 30 ; 1 Pet. 5 : 8, 9. 3. Row 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 : 43-45. 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 thev 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 Gcrasa 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. 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 fllth 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 : 23-26. 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 unhapi)y 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 tem^jest 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 12 : 46-49. 23. Influence and wealth are no pre- ventive of sickness and death, ver. 22 ; 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. 25. In human diseases and sufl^erings 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. 27. Many sinners, instead of looking to Christ, Avaste their time and strength on physicians of no value, from whom they suiler many things, and get no better, but rather grow worse, ver. 26 ; Job 13 : 4 ; Jer. 6 : 14 ; 8 : 11, 22. 28. Happy are they whom times of great extremity lead to Jesus, vers. 27, 23 ; ch. 7 : 26 ; Acts 12 : 5 ; Ps. 116 : 3-8. 29. Many press around Christ, but few touch him in faith, ver. 28 ; ch. 4 : 15-20 ; John 6 : 67-69. 30. Regeneration is instantaneous. “ One touch of real faith can do more for the soul than a hundred self-imposed austerities. One look at Jesus is more efficacious than j^ears of sackcloth and ashes.” — Ryle. Ver. 29; John 3 : 3, 15, 36; Aets 2 ; 41. 31. Jesus was conscious of his in- dwelling divinit}’, and it was through the second person of the Godhead that 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, but he demands of them an open profession, and only in so doing will they find the full peace and conso- lations of the gospel, vers. 32-34 : Rom. 10 : 9, 10 ; Ps. 116 : 13, 14. 33. Faith is a precious grace. It is the appointed means of obtaining par- don and salvation, ver. 34 ; Rom. 5:1; 3 : 26 ; Heb. 10 : 38. 34. In the darkest hour let the words “Only believe” dispel our fear, ver. 36 ; Luke 24 : 25, 26 ; Acts 27 : 33, 34. 35. To wail and howl over our dead is heathenish, but to sorrow in submis- sion and hope is Christian, vers. 38, 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 unbelievers scotf at the word and power of Jesus, ver. 40 ; Isa. 51 : 7 ; Acts 26 : 8, 24, 25. 38. Jesus in the house of Jairus dis- played that power by which he will raise the dead at the last great day, ver. 41 ; Hos. 13 : 14 ; John 6 : 40, 44 ; 1 Thess. 4 : 4 ; 1 Cor. 15 : 52. 39. As Christ raised dead bodies, so does he raise dead souls to spiritual 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. CHAPTER VI. Mark proceeds 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), extended and confirmed by the mission of the twelve (vers. 7-13), end- ing by retiring to the eastern side of the Sea of Galilee, vers. 30, 31. Herod seems to hear specially of Jesus through the preaching of the twelve ; his opinion 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 teaches them, and miraculously feeds them (ver. 32-44) ; dismisses them, and constrains his disciples to return over the sea, while he retires to a mountain for prayer (ver. 45, 46) ; astonishes his disciples by walking to them on the 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 power. 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- i-esponded very much to the faith ex- ercised, and the reception the people gave him. 1-6. Jesus revisits his own country AND IS AGAIN REJECTED. ThIRD GENE- RAL CIRCUIT OP Galilee. Matt. 13 : 54-58 ; 9 : 35-38. Many, as Alford, Lange, Van Oosterzee, and Olshausen, regard this visit to Nazareth as identical with that related in Luke 4 : 16-30. But Meyer, Stier, Wieseler, Alexander, Elli- cott, and others, for good reasons hold this to be a later visit. The arguments for the former view are : Firsts The same questions asked and the same pro- verb used on both occasions, Luke4 : 23 with Matt. 13 : 55-57, and Mark 6 : 2-4. Second^ It is argued that it is impos- sible to suppose that Jesus would have marvelled at their mihelief (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: Firsts The one related by Luke occurred just before making Capernaum his place of resideuce, aud may be regarded as 106 MARK VI. A.D. 28. Jesus revisits Nazareth^ and is rejected. Third circuit of Galilee. VI. AND " lie went out from thence, and came into « Mt. 13. 54 ; Lk. 4. his own country; and his disciples follow him. 2 And when the sabbath day was come, he began to teach in tlie synagogue. And many hearing him were astonished, saying, ^From whence hath this * John 6. 42; 7. 15. giving one of the causes of his so doing, Luke 4 : 80, 81 ; Matt. 4 : 18. But tliis one, related by Matthew and Mark, oc- curred according to both of them some time after making Capernaum the center of his operations. Indeed, Matthew really settles the question. For he dis- tinctly refers to two visits to Nazareth, the first (Matt. 4 : 18) 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. Second^ 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 fled from their rage, Luke 4 : 30. Thirds There is a sufficient diversity 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- natural 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 which might be expected on two different occasions. Fourth^ The accounts themselves are in harmony with the supposition of two distinct visits. The first oecurred when he began his labors in Galilee ; the second after his fame was spread abroad and his reputation generally established among the people. Hence the envy of his fellow-townsmen showed itself more openly at the first, and was more re- strained at the second. That he should have made a second \isit is very natural. His first rejection was the result of sud- den and heated rage. After giving them time for reflection, and to hear concerning him, he alfoi’ds them another opportunit 3 ^ 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 env^'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. Fifths 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 Capernaum, Matt. 9:1. It does not mean from the house of Jairus, for the two members of the sentence would not then correspond. We speak 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 /rom thence refer to some other city or neighborhood, namely, Capernaum and vicinit 3 ^ Nazareth was his own country^ 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 : 28; Mark 1:9; Luke 2 : 39, 41, 51), and was called a Nazarene, Matt. 2 : 28; 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 disciples 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. mVRK YI. 107 man these things ? and what wisdom is this which is given unto liiin, that even such mighty works are ^ 3 wrought by his hands ? Is not this the carpenter, 13 . 55 ; Lk. ’3.23; the son of Mary, Hhe brother of James, and Joses, 40 - Gal and of Juda, and Simon, and are not his sisters here 1. 19. ’ ’ ‘ * teaching in the synagogue. Yet began to teach does not necessarily imply that this was the first teaching of that visit, but that, beginning to teach on the Sabbath, he was interrupted by the astonished and envious multitude. Synagogue. See on ch. 1 : 21. Doubt- less both in their stated assembly, and also in the house built for their religious gatherings. How much 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 13 : 33-35. Many hearing him. Or, accord- ing to high critical authority, 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 speak in such a man- ner and perform such miracles. But wonder had a hardening efl^ect, as is often the case ; they were jealous, envious, and offended, ver. 3 ; Acts 13 : 41. From whence hath this man 9 etc. ? The simple question at the former visit, according to Luke (4:22), was: “Is not this Joseph’s son ?” and had reference simply to his teaching. It is a fair inference from Luke 4 : 23-27, that Jesus wrought no miracles at that time. But here and in Matthew several questions are recorded having reference not only to his Avis- dom but also to the mighty Avorks wrought by his hands. Compare ver. 5. The people acknowledge his wisdom and his miracles, but their questions imply that such wisdom and works looked suspicious in one of such humble condition and advantages. They would not accept them as his own, yet they could not account for them. The words by his hands seem here to be significant, referring to his manner of performing miracles by laying on of hands, ver. 6. By his ha7ids^ which so recently were employed in servile and mechanical operations. 3. Is not this the carpenter? Carpenter is here used in 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 populace, and really meaning carpenter's son^ as Mat- thew (13 : 55) has it : “ Is not this the carpenter’s son?” 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.” Justiii Martyr gives the tradition that Jesus 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 manual employments. Ac- cording to Jewish custom, all the sons, even the rabbis, learned some trade. Paul was a tent-maker. Acts 18 : 3. “The famous Hillel was a hewer of wood, andCarna, a judge in Israel, was a drawer of water.” — Gill. His old neighbors regarded Jesus not as an inferior, but as an equal. The evi- dences of his superiority excited their envy and wonder, and these evidences they would question, and reason jiway. “ We 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 ? What is the wisdom given him and the mira- cles he performs? Surely it is incredi- ble that he is so superior to us, and that he has not been initiated by some one into mysterious doctrines and arts.” The son of Mary. It is probable that Joseph had died before this time, and hence the people of Nazareth men- tion him as only the son of Mary. In his visit a year before they spoke of him as “Joseph’s son,” a reference to Joseph as then living, or still remem- bered, Luke 4 : 22. Brother of James, and Joses, and of Judah and Simon. Some suppose these to liave been his cousins ; others, that they were his half-brothers^ 108 MAEK VI. A.D. 28. 4 with us ? And they ^ were offended at him. But * ii. 6. Jesus said unto them, ^A jDrophet is not without ** S'" • John honor, but in his own country, and among his own children of Joseph by a former mar- riage ; and others still, his own hrotliers^ the younger children of Mary. The latter view appears to me to be the correct one, for : Fir^t, There is nothing in the lan- guage or connection of any of those passages, where the brothers of Jesus are mentioned (ch. 3 : 31, 32; 6:3; Matt. 12 : 46, 47 ; 13 : 55, 56 ; Luke 8 : 19, 20 ; John 2 : 12 ; 7:3, 5, 10 : Acts 1 : 14 ; 1 Cor. 9:5; Gal. 1 : 19), demanding that they should not be regarded 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. John 19 : 25 is the only passage on which such an opinion can be grounded. His mother'' s sister evidently does not refer to Mary the wife of Cleopas, for we cannot suppose two Marys in one family without any otlier 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. 27 : 55 ; for many women were there. Third, In every instance in the Gos- pels, except in John ch. 7, the brothers of Jesus are mentioned in connection with his mother ; and since mother is taken in the 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 brothers. To suppose them to be the sons of Alpheus, who is regarded the same as Cleopas (John 19 : 25), is to suppose them to have been among the apostles. Fourth. But this could not have been the case ; for they did not believe in Jesus till some time after the appoint- ment of the 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 poiill necessarily to James the apostle ; for that passage may mean, according to Dr. Schaff and others, “ But no other of the apostles (besides Peter) did 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 the 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 object- ed to this view that Jesus (John 19 : 26) committed the keeping of his mother not to these brethren but to the Apos- tle John. It may be answered that his brethren did not fully 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, v We therefore conclude that the brothers here men- tioned by the people of Nazareth were the younger children of Mary, the mother of Jesus. And if brothers are to be taken in the strict literal sense, sisters must also be taken in the same sense. See on ch. 3 : 31. From the above examination it appears that the perpetual virginity of the mother of Jesus, as held by many Protestants, and by the Catholic and Greek Church as an article of faith, is without scrip- tural foundation. Here with us. The sisters were residing among them as near neighbors, probably married. Offended in him ; rather at him., as an occasion of dissatis- faction and dislike. The meaning is, they took 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. They were too proud and envious to receive him as their teacher, much less to regard him as the Messiah. Compare Isa. 53 : 1, 2; John 1 : 11. 4. Jesus does not resent their treat- ment, but accounts for it by what seems to be a prover])ial expression, a pro- phet is not without honor, etc. A A.D. 28, 29. MAKK VI. 109 5 kin, and in his OT\ni house. ® And he could there do ® ch. 9. 23 ; Go. 19. no mighty work, save that he laid his liands upon a 13’ 53.' 3* 6 few sick folk, and liealed them. And ^ he marvelled 12 - 19 ; 4. G-ii. because of their unbelief. I Jjj. ^9 35’; ^3 ® AND he went round about the villages, teaching. 22. ’ fact in human experience, presenting a general truth, of which tlie treatment of Jesus in the present instance was an example. A stranger sees the public and spiritual acts' of a prophet, and recognizes his heavenly character ; but neighbors and acquaintances fix their thoughts upon his earthly relationships, to a partial or total exclusion of his higher excellences, and thus come to a wrong conclusion. Prejudice and re- jection are the result. Somewhat simi- lar are the proverbs, “Familiarity breeds contempt ; ” “ Distance lends enchantment to the view.” That Jesus as a should receive such treat- ment, was highly unreasonable and wicked on the part of his former neigh- bors and acquaintances. His wisdom and miracles should have overcome all prejudice and unbelief. In his former visit, according to Luke 4 : 24, Jesus extended this proverb only to a pro- phet’s own country ; but at this time, when his brothers and sisters are spoken of, he adds, among his own kin, and in his own house, among his relatives, and in his own family, with whom he was brought up from child- hood. Later than this we learn that his brothers did not believe on him, John 7 : 8-5. We are not to suppose that his brothers and sisters openly rejected and opposed him ; but that they did not fully receive him as the Messiah. As unbelieving or indifferent, the refer- ence to them by the people of Nazareth and the proverbial answer of Jesus is peculiarly pertinent. And here may be an incidental argument for the opinion of a second visit and rejection. During the interval between the two visits, the opinions of his relatives and family were doubtless expressed, and became known. And hence the more reason for their being noticed in the second than in the first. 5. Could do no mighty Avork. The reason was rmbelief] which is spoken of in the 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 he could not exercise it. Ashe could not with propriety save without faith, so he could not heal without faith. There was not a physical, but a moral im- practicability. We are not, however, to suppose that he refused to perform miracles. The people were too proud and envious to recognize his power by publicly bringing their sick to him, and too unbelieving to expect cures, even if they brought them. Bringing their sick to him would have shown faith in his power ; and hence we may conclude that but few brought them. His power and willingness to heal is shown by the fact that he laid his hands oil a few sick folk and healed them. A little faith was found among some even in Nazareth. 6. He marvelled. In his humanity Jesus exercised all the faculties and acts of the human soul. Thus he grew in wisdom, knew not the day nor the hour (ch. 13 : 82), 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 righteous man, should alone of the cities of Galilee 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 first visit For rage and open opposi- tion is better than settled lukewarmness and unbelief. Rev. 8 : 15, 16. Tliatthey should not have openly opposed him may be explained : (1.) They may have regarded such opposition useless, Jesus having escaped mysteriously from them on his previous visit, Luke 4 ; 80. (2.) His general popularity among the people of Galilee. (Jl) Their rage had cooled off into sullen indifference, and their hearts had hardened into settled unbelief. Jesus now leaves Nazareth for ever, and continues on his journey, teaching from town to town, which is very com- monly styled his third general preach- ing circuit of Galilee. Mark presents this briefly and in great simplicity. After the statement concerning the 110 MARK VI. A.D. 29. Jesus endows and sends fmdJi the twelve. 7 ^ And lie called unto him the twelve, and began to send them forth by two and two ; and gave them 8 power over unclean spirits; and commanded them that they should take nothing for their journey, save a staff only ; s no scrip, no bread, ^ no money in f Mt. 10. 1,5; Lk, 9. 1 ; ch. 3. 13, 14. g 1 Sam. 17. 40. h 1 Sam. 9. 7 ; Lk. 9. 3 ; 10. 4 ; 22. 35. marveling of Jesus at their unbelief, Mark adds, And he went round about the villages teaching. Lite- rally, And he went about the villager in a circle,, teaching. Bible Union Version : ‘‘ And lie went about the surrounding villages, teaching.” He continues on in his work of visiting the"* villages in regular order and teaching the people. It seems very probable that he did not go out of his way in making this visit to Nazareth, but that 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 MIRACULOUS POWER ; INSTRUCTED AND SENT FORTH ; THEY GO FORTH, PREACH, AND WORK MIRACLES. Matt. 10 : l-dr2 ; 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 part be accounted for by the fact that he gives quite fully Christ’s discourse to the seventy (Luke 10 : 2-15), similar to Matt. 9 : 37, 38 ; 10 : 9-16, which is not found in the other Gospels. Tills endowment of the apostles to work miracles and this mission with ap- propriate 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, preachers or evangelists, ch. 1 : 16-20 ; also from their call to be- come disciples, John 1 : 35-45. 7. He called unto him the twelve. Matthew (9 : 30-38) supplies a connecting link. While prosecuting 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 him the twelve, and began to send them forth. He began now to do what he had not done before, but for which the}' had been undergoing a preparation. Mark alone informs us that they were sent forth by two and two. Matthew, however, in his cata- logue of the apostles (Matt. IQ : 2-4) ar- ranges them in couples, connected by and. They were sent out in pairs, for mutual consultation and assis-tance, Eccle. 4:9; for showing their agree- ment in doctrine and the confirmation of their testimony (ver. 11), as in the mouth of two witnesses every woi d is established. Matt. 18 : 16. They wei e now limited in their mission to the JcAvs, not even permitted to enter a Samaritan village. Matt. 10 : 6. The seventy were sent forth Avithoiit any such limitation, Luke 10 : 1. Compare Luke 24 : 47 ; Acts 1 : 8. He gave them power; ox axdhority delegated from 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 lays 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. Power 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 their qualifications. They Avere the more fully empowered by the Holy Spirit for their apostolic Avork on the day of Pentecost, Luke 24 : 49 ; Acts 1 : 8 . 8. The provision for their jour- ney is noticed in this and tlie following verse. They arc to rely on God for their A.D. 29. MARK VI. Ill 9 their purse : but ^ he shod with sandals ; and not put [ 12 ^ 8 .^^ 10 on two coats. And he said unto them, ^'In what 9. 4 ; lo. 7, s. place soever ye enter into an house, there ^ abide till ‘ Lk. 10. 38-42 ; Ac, 10. 15. daily supply. Commanded them. Chari!:ed them as their great leader, their'Lord. That they, etc. Notthe discourse of Jesus, but the substance of what he directed, is given. For their journey, or rather for the way. Save a staff' only; which would be of service in a rocky country. Accord- ing to Matt. 10 : 10 and Luke 9 : 3 (true reading of original) they were forbid- den to provide a “staff.” 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 procure one for the journey, nor even take it if not in their hands. The idea is : Make no preparation for the jouniey, but go just as you are. No scrip, hag., ov ivallet. Generally made of leather, for carry- ing provisions ; no bread in it ; no money, copper coin, in their purse , rather girdle or belt, which kept their long flow- ing dress together. The fold of the girdle served as a pocket or purse to carry money. “As 1 was one day examining the tombs on the west- ern side of the Mount of Olives, a peasant offered his services as a guide, whose costume arrested my attention, lie wore a girdle around his waist, which had an opening at one end, fit- ting it to hold money and other valua- bles, and at the same time carried a pouch or hag, in w'hich he could stoi*e awa}" provisions and other things needed on a journey. Here, beyond a doubt, I saw the articles to which the Savior refers where he speaks of the ‘purse and scrip’ which wayfarers Avere accustomed to take with them as a part of their traveling equipment.” — Du. Il.vcKETT, JlluHtrationa of IScrip- ture, p. 105. Compare 1 Sam. 17 : 40, where are mentioned a staff, shepherd’s crook or club, and a shepherd’s bag, into which David put five smooth stones. Dr. Thomson says that shep- herds and farmers in the East gene- rally have a bag or Avallet, made from the skins of kids, stripi)ed off whole, and tanned by a simple x^rocess. 9. But be shod with sandals. What they might have. According to Matt. 10 ; 10 they 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) Avere forbid- den to “carry” sandals. See on eh. 1 : 7. And not put on, etc. Accord- ing to the highest critical autliorities this is a direct quotation of our Savior’s language : Pat not on two coats, tunics, under-garments, Avorn next to the skin, mostly with sleeves, and reaching gene- rally to the knees. They were not to encumber themselves Avith a change of raiment. “ The entire ‘ outfit’ of these first missionaries shows that they Avere plain fishermen, farmers or shepherds ; and to such men there Avas no extra- ordinary self-denial in the matter or the mode of their mission. . . . Nor Avas there any departure from the sim- ple manners of the country (at i)resent) in this. At this day the fanner sets out on excursions quite as extensive, without a para (about a fourth of a cent) in his purse. And the modern Mos- lem prophet of Tarshiha thus sends forth his apostles over this identical region. Neither do they encumber themselves Avith two coats. They arc accustomed to sleep in the garments they have on during the day, and in this climate such x)lain people experi- ence no inconvenience from it. They Avear a coarse shoe, answering to the sandal of the ancients, but never take two pair of them ; and although the staff is an invariable companion of all way- farers, they are content with one.” 10, 111 this and the next verse Jesus 113 MARK VI. A.D. 29 11 ye depart from that place. And whosoever shall not receive you, nor hear you, when ye depart thence, " shake off the dust under your feet for a testimony against them. Verily I say unto you, ®It shall be more tolerable for Sodom and Gomorrah in the day of judgment, than for that city. 13 And they went out, and preached that men should "'Mt. 10. 14; Lk. 9. 5; 10. 10, 11. " Ne. 5. 13 ; Ps, 35. 13; Ac. 13. 51 ; 18. 6. “Mt. 11. 22; John 15. 22-24. gives DIRECTIONS AS TO THEIR CONDUCT TOWARD THE PEOPLE. Ill what plaCC soever* Wherever^ in whatever city, town or village. Enter into a house, as invited and welcomed messengers or preachers. There abide* In that house remain. From that place, village, town, neighborhood. Similar was the direction to the seventy (Luke 10 : 7), “ Go not from house to house.” “The reason is very obvious to one ac- quainted with Oriental customs. When a stranger arrives in a village or encamp- ment, the neighbors, one after another, must invite them 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 among neighbors ; 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 the 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.” — Dr. 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 highest critical authori- ties, Whatsoever place shall not receive yon. 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 0 : 53) rejected Jesus. Going forth from that place when thus rejected, they should shake off the dust under their feet as a testimony against them, or to them, as a proof or token that tliey 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 symbolical act toward the Jews who rejected the gospel, intimating thereby that they were no longer to be regarded as God’s people, but as the heathen and idolaters. Compare Neh. 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 ; 18 : 20 ; Jude 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 heathens. 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 op this mis- sion. A.D. 29. MARK VI. 113 13 Prepent; and they cast out many devils, e Avas set open, that Elijah might enter and announee the Messiah. \ . . So firm Avas the convietion of his speedy arrival, that Avhen goods Avere found and no OAvner appeared to claim them, the common saying Avas, “ Put them by till Elijah comes.” — H. ackett’s Smith's Diction- urip p. 710. John Avas indeed the Elijah who Avas to come. Matt. 11 : 14. See on eh. 9 : 11-18. That it is a prophet, or as, etc. It is a prophet like one of the prophets. Or is not in the original. A.D. 29. MARK VI. 115 16 prophet, or as one of the prophets. ‘But when Herod heard thereof^ he said, It is John, whom I be- headed : he is risen from the dead. 17 " For Herod liimself had sent forth and laid liold upon John, and bound him in prison for Herodias’ sake, his brother Philip’s wife : for he had married 18 her. For John had said unto Herod, ^ It is not law- 19 ful for thee to have thy brother’s wife. Therefore Herodias had a quarrel against him, and would have 20 killed him ; but she could not : for Herod y feared t Mt. 14. 2. « Mt. 14. 3 ; Lk. 19, 20. *Le. 18. 16; 20. 21. yMt. 14.5; 21. 26. There were others who were not ready to regard him as the prophet Elijah, but still like one of the old prophets, though not so great as Elijah. Popu- lar opinion thus accorded to Jesus a higher mission ; some higher than others, but none so high as that of the Messiah. His Messiahship was per- ceived b}" faith. Matt. 16 : 16, 17. 16. A repetition in part of ver. 14. When Herod heard the report of Jesus, his miracles, etc. Mark, having brietl y related the opinions of others re- garding Jesus, now returns to Herod’s opinion. “ While others were propos- ing this or that solution of the wonder- ful phenomena in question, Herod had a theory or an explanation of his own, distinct from all the rest, and sug- gested by his own guilty memory and conscience.” — Alexander. Whom I beheaded. I is emphatic, made so by his feelings of guilt. It is not to be supposed that he publicly made this confession ; but privately, which ac- cords with Matt. 14 : 2, “ said unto his servants,” attendants, ministers or courtiers. Luke (9 : 9) ends his account here by adding that Herod “ desired to see him.” 17. AVuth this verse begins the ac- count of the imprisonment and behead- ing of John. Luke states both the fact and the cause of John’s imprisonment in ch. 3 : 19, 20. For. This is ex- planatoiy of what Mark had just s?#d concerning Herod. Before this, Mark (1 : 14) had only referred to John’s im- prisonment; now he relates the cause of it and some facts concerning it. In prison. In the castle of Maclnerus, near the Dead Sea. For Herodias’ sake. Herodias was grand-daugliter of Herod the Great, daughter of Aris- tobulus, and niece of Herod Antij^as. As Jezebel was the foe of the first Elijah (1 Kings 19 ; 2), so was Herodias the second. Brother Philip’s wife. Not the tetrarch of Iturea(Luke 3 : 1), but another brother, who lived in pri- vate life, having been disinherited by his father ; and thus uncle to Herodias, whom he married. But she, preferring royalty, left him, and married Herod Antipas, who, to make way for her, divorced his own wife, daughter of Aretas, king of Arabia, supposed to be the one mentioned by Paul in 2 Cor. 11 : 32. 18. It is not laAvful, etc. For, Jird, she was the wife of Philip, who was still living ; second, Herod’s wife, the daughter of Aretas, was also living ; third, by marriage Herodias was the sister-in-law of Herod, and by Jewish law a person was forbidden to marry his brother’s wife. Lev. 18 : 16 ; 20 : 21. This incident strikingly illustrates the character of John as a consistent and faithful reprover and preacher of righteousness. He preached as plainly to those in kings’ palaces as to the in- habitants of the wilderness (Matt. 3 : 2) or to the self-righteous Pharisees and Sadducess, Matt. 3 : 7. “Violators of the seventh commandment are painfully numerous, and that not merely in the lower classes. They should be rebuked, whatever their social position.” — N. M. Williams. Instead of regarding the reproof of John, and repenting, Herod “added to all this also, that he shut up John in prison,” Luke 3 : 20. 19. Therefore Herodias had a quarrel against him. Rather, And Herodias had anejer, or Avas enraged aejainst him. Or simj)ly (Bible Union Version), “was angry with him.” Would have killed him. Rather, Wished or desired to kill him. This shows how intense her rage against John. But she could not. And site was not able. The reason is given in the next verse. 20. For Herod feared John. Had him in reverence on account of his 110 MARK VI. A.D. 29 John, knowing that he was a just man and an holy, and observed him ; and when he heard him, he did many things, and lieard him gladly. 21 * And when a convenient day was come, that I qq" 2 q . Herod ^ on his birthday made a supper to his lords, 1. 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 holy man. He was just, righteous, upright in his relations toward men ; and holy, pious, devoted toward God. Observed him. Watched him closely^ kept him in mind^ observing his exemplary life. Compare Luke 2 : 19 ; and in Apocrypha, Tobit 1 : 11 ; Sirach 13 : 12 ; 39 : 2, where the Greek word here translated is used. Or the word may mean kept him^ preserved him from the designs of Herodias. Compare this use of the Greek word in Matt. 9 : 17 ; Luke 5 : 38. 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, words and general conduct, and hearing him did many things and heard him gladly. This also implies that he protected him against the designs of Herodias. And when he heard him* And having heard hirn^ 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, with relish, with pleasure. He heard him like the stony-ground hearers, re- ceiving the word with joy and outwardly reforming in some things, ch. 4 : 16, 17. He was one who would save himself by his own works, and silence con- science with outward reform. Like the self-righteous Jews, he was willing for a season to rejoice in his light, John 5 : 35. But Herod was weak and vacillat- ing. The constant influence of Hero- dias afiected 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 regarded John us a pro- phet, Matt. 14 : 5. Josephus (Ant. xviii. 5, 2), probably aware of no other ground 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 another, and piety toward God, and so to come to baptism. . . . Now when others came in crowds about him — for they 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 powei- 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 who might make him repent of it when it should be too late. According- ly he was sent a prisoner, out of Herod’s suspicious temper, to Machaerus, 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 Herod may have acted from a variety of motives, both political and private. He did fear 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 influence of John, on account of his unlavvful marriage. The reproof of John and the influence of the malicious Herodias were, however, the private, exciting and immediate grounds of liis action. 21. A convenient day Avas 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 with great pomp and festivity, Gen. 40 : 20. This was the festal oeeasiou celebrating his A.D. 29. MARK VI. 117 22 liigli captains, and chief estates of Gralilee ; and when the daughter of the said Herodias came in, and danced, and pleased Herod and tliem that sat with liim, the king said unto the damsel. Ask of me wliat- natural birth. There is no good and sufficient reason for regarding it, as some do, the day commemorating his accession to civil power. Made a supper or banquet feast. The supper was the chief meal of the day, taken toward or at evening, and often pro- longed into the night. This feast doubtless took place at Machserus, where John was imprisoned. See on ver. 27. To his lords. For his grandees^ nobles, princes, officers of state, high captains, literally, commanders of a thousand^ and applied in the New Tes- tament to commanders and military chiefs, Acts 21 : 31 ; 25 : 23. These were doubtless Herod’s highest military officers. Chief estates of Galilee. The first men, the ch ief men of the land generally. Some have inferred from the guests that this celebration took place at Tiberias ; but it would not be diffi- cult for his noblemen and courtiers of Galilee to go two or three days’ journey to attend at Macheerus. The Jews were accustomed to such journeys in attending their feasts. Machaerus also was convenient for civil and military officers in Perea. 22. Daughter of the said Hero- dias, of this same Herodias, whose name, according to Josephus, was Sa- lome^ a daughter by Philip. She was afterward married to her uncle Philij), the tetrarch of Iturea (Luke 3:1), and then to her cousin Aristobulus. Came in. It seems to have been voluntary on her part, possibly unexpected even to Herod, but contrived beforehand by the crafty Herodias. Danced. The sexes did not mingle in the ancient dance. This 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 engage in. It was a sacri- fice of decency and maidenly decorum ; but the voluptuous Herod, and those with him, all quite likely more or less intoxicated, were pleased, doubtless, with the skill and grace of her i)erform- ance, and with tlie condescension of a princess in thus honoring the birthday of the king. Many modern dances are equally low, and equally pleasing to the sensual. Dr. Thomson thus describes the Ori- ental dance : “ The whole night will be spent in feasting, singing, dancing and buffoonery, in the open court by the men, and in the harem^ in equally bois- terous games and dances, by the women. These are great occasions for the dancing-girls; and many, not of the ‘profession,’ take part in the sport. We see little to admire in their perform- ances. They move forward, and back- ward, and sidewise, now slowly, then rapidly, throwing their arms and heads about at random, and rolling the eye, and wriggling the body into various pre- posterous attitudes, languishing, lascivi- ous, and sometimes indecent; and this is repeated over and over, singly or in pairs or groups. One thing is to be said in tlieir favor : the different sexes do not intermingle in those indecorous sports ; and I hope you will not be greatly scandalized if I venture the opinion that the dances spoken of in ancient Biblical times were in most points just such as Ave have been de- scribing.” — Land and the Book. vol. ii., p. 345. Them that sat; or reclined at tahle^ according to the custom of the time. Herod is so enraj)tured with the dancing and condescension of Salome that he makes her a rash offer. The king . . . the damsel, or girl^ appear in marked contrast in connection Avith his lavish and foolish i)romise. 118 MARK VI. A.D. 29. 23 soever thou wilt, and I will give it thee. And he sware unto her, ^ Whatsoever thou shalt ask of me, ^ Est. 5. 3,6 ; 7. 2; I will give it thee, unto the half of my kingdom. 24 And she Aveut forth, and said unto her mother. What shall I ask ? And slie said. The head of John 25 the Baptist. And slie came in straightway with haste unto tlic king, and asked, saying, I will that thou giA^e me by and by in a charger the head of 26 John tlie Baptist. "^Aiid the king was exceeding * 13 ^* 29 ^ 30 ^. sorry; yet for his oath’s sake, and for their sakes 24 .* le’; Ac. 8 . 2 .* 23. Possibly Salome is at first sur- prised at the offer, and hesitates. But Herod even confirms his promise by an oath, and, striving to imitate the great Ahasuerus (Esth. 5 : 3), unto the half of my kingdom 9 when he had no supreme power, and hence no half of a kingdom to give. But such were then the ideas of Ins excited and intoxicated brain. The case of Herod is only one of many exami3les of Eastern monarchs lavishing gifts on favorite dancers. Such instances show the evils and dangers of sensual excitements and sensual amusements. 24. There seems to have been no secret understanding between the mo- ther and daughter. The latter there- fore went forth ovont into the apart- ment of theAvomen, which Avas separate from that of the men, to consult Avith her mother. Herodias, hoAvever, like one who Avas carrying out a precon- ceived plan, had a ready answer to her daughter’s question : The head 9 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 straightioay loith haste^ and by the boldness and urgency of her re- quest. I Avill^ I desire or choose that thou give me by and by, rather, forthivith^ immediately^ in a charger, etc. Charger^ in old English, means a large dish ; but now a horse used in battle. The Greek Avord originally meant a board ; then, among other ap- l)lications of the term, a Avooden dish, and then a plate, dish or platter of any kind. Here, on a platter. John the Baptist. John is styled The Baptist^ as a person Avell known. The evan- gelists, Avithout any exxdauation, thus I speak of him, Matt. 3:1; 11 : 11 ; 14 : 2 ; 16 : 14 ; 17 : 13 ; Mark 8 : 28 ; Luke 7 : 20, 33 ; 9 : 19. The title was evi- dently familiar to the Jews. Josephus also says (see quotation in ver. 20) that he Avas “called,” or rather “surnamed the BajAtist.” He Avas indeed the Bap- tizer., the institutor of a mw ordinance, which had special reference to Christ. It was not an offshoot of proselyte bap- tism, for the latter appears not to have originated till after tlie 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 unex]3ected request of Sa- lome i^roduces a sudden change of feelings in Herod. At the time, too, Avhen his highly Avrought emotions at the dance Avere probabl}^ subsiding. And the king was exceeding sorry, environed vjith griefs very sorrow- fid. He knows it is Avrong ; he is con- cerned for his OAvn popularity among the people; he fears lest the people, who regard John as a prophet, may cause him trouble. “ItAvas reckoned an ill omen with the Romans to take aAvay life on that day they received their OAvn ; and therefore carefully abstained on such days from execu- tions.” — Dii. Gill, on Matt. 14 : 9. Yet his sorroAv Avas not sufficient to over- come his foolish pride and choose the less of tAvo evils. Yet for his oath’s sake. Blit on account of his oaths. The plural oaths may be equivalent to the singular ; or it may refer to the oath, Avhich Herod in his excitement A^ery likely repeated. And for their sakes, etc. And of those reclining at table with him. A tAvofold reason is tlius given : he must perform his oath, and he must maintain his honor among his guests. Duellists and gamblers act upon a simi- A.D. 29. MARK VI. 119 27 which sat with him, he would not reject her. And immediateh" the king sent an executioner, and com- manded Ids head to be brouglit : and he ^vent and 28 beheaded him in the prison, and brought liis head in a charger, and gave it to the damsel: and the lar principle. Herod bad doubtless some scruples of conscience in reii'ard to his oath, and one uttered so publicly. He did not wish to be a perjurer, much less to be regarded as one. Neither did he wish to be ridiculed as mean and fickle by his attendants and guests, who doubt- less hated John and applauded the king in the generous offer he had made. Pride aiid shame overcame him. His oath was wicked, because it was uncall- ed for, and hence taking the Lord’s name in vain (Exod. 20 : 7), and because no one has a l ight to pledge himself beforehand to do what may be wrong. Herod had placed himself in a dilemma, to make choice of two evils — to break a I'ash, wicked oath, or to commit mur- der. He should have chosen the for- mer as the less of the two. Carnpare Lev. 5 : 4-0. But one sin leads to another and even greater, and Herod would lEot reject her* The verb translated reject means originally to ])ut away, to set aside, and then to refuse, reject with scorn, also with per- fidy. Would not reject her with neglect or scorn {her including the idea of her request). (Robinson. ) Would not deal deceit fulhj or act perjidiouslfj toward her. (Sophocles. ) To have violated his pro- mise 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 doubt- less applauded the girl’s bloody re- quest. 27. Immediately, Nosoonerdoes Herod decide upon the wicked and bloody act than he orders the execution. The king sent, or md out. An ex- ecutioner.^ The word thus translated means an ofiicer about the person of a, general, one of his hody-f/nard, who acted, as they often do now in the East, as executuuiers of capital sentences. The execution by a soldier maybe used as a circumstantial argument that H^rod was now actually engaged in hos- tilities with Aretas. Beheaded him in the prison. The narrative seems to imply lliat the prison was near at hand, and the execution performed at once ; hence, that the feast was at Machaerus. Some suppose that it Avas at Tiberias, on the shore of the Sea of Galilee ; but it would have taken at least two days for the execution of the sentence. Others suppose it took place at Julias or Livias, another place of residence of Antipas, situate not far from Machaerus, in the mountains on the eastern side of the Dead Sea. This is less objectionable. But Machaerus is more in keeping with the ease and quickness of the execution. Jt Avas night, and doubtless late, before the promise of Herod AV'as made, and all Avas accomplished, we should natu- ralh’ suppose,by or before the moi'niug’s light. See on ver. 21. It could not haA^e been many months before this that John in prison sent his message to Jesus, Matt. 11 : 2 ; the reply of Jesus, doubtless, iiiAigorated his faith, j)rcparing him for the last conflict and a martyr’s death. He had iiOAV been in prison about seventeen months, and it Avas now about three 3 'ears from the commencement of his ministry. For the Passover Avas at 1 1 and (John fi : 4), the third of our Saviour’s ministry, Avhieh began that year on April 17th, Avhen the report of John’s death AAas brought to Jesus. This rejiort to Jesus Avas at the same time Avith the return of the tAvelvc (vers. 29-31 ; Matt. 14 : 12, 13), that is, late in March or early in April. John Avas therefore probably beheaded about the time of their going forth on their mission, early in March, A.D. 29. This Avould give time for Herod to hear of Jesus through the disciples after his execution, and for the disciples to hear of the manner of John’s death before their return to Jesus. 28. Brought hi.s head, etc. The request Avas strictly carried out in every particular. It Avould seem that the head Avas brought on the platter Avhile the feast lasted, given to this heartless dancing-maid, and by her to her mo- ther, Avho Avas the i)rincij)al actor and guiltiest party in this terrible tragedy. 8ec ver. 22. 120 MARK YI. 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 twehe return^ and re])ort to Jesus. They retire to a desert place; feeding the five thousand. 30 ^AKD the apostles gathered themselves together ‘*Lk. 9. 10; John unto Jesus, and told him 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 were ' 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 feelings 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 where the castle of Machserus stood was identitied in 1806 with ruins of the modern Mukaur, east of the Dead 8ea, lying on the lofty summit of the long mountain-ridge Attarus, at its northern termination, near the shore of the Zerka Ma’in, and on its south side. The mountain is extremely cragged, precipitous, and here inaccessible on three sides. Large square blocks of stone still show the remains of the ancient walls. See ISeetzeri's Reisen^ vol. ii. 330. “ It is surrounded by ravines, at some points not less than 175 feet deep. . . . Into one of the deep ravines beneath the fortress the head- less body of John (Maik 6 : 29) may have been cast, 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.”— RST tk-ett’s Smith\s Dictionary^ p. 1728. A tomb. Where is not told. The sepulchers of the Jews wei'c 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 Perea, and Petra abound with these chambers of the dead. 30, 31. The Twelve return from THEIR MISSION, AND liEPOHT TO JeSUS. 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 the 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 aji- pear to have returned together, it is more probable that Jesus liad 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. Fi-om 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 : 16 ; Matt. 12 : 15 ; ch. 4 : 35) ; now he seeks it for his disciples, returning w(‘ary from their mission. Come ye yourselves apart. Rest a while. 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 ch. 3 : 20. 32-44. Jesus retires and miracu- I.OUSLY 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. C9. MAEK YI. 121 32 much as to eat. ^ And they departed into a desert place by sliip privately. 33 And the people saw them departing, and many knew him, and ran afoot thitlier out of all cities, and outwent them, and came together unto liini. 34 ^ And Jesus, when lie came out, saw much people, and was moved with compassion toward them, be- cause they were ^ as sheep not having a shepherd : and ^ he began to teach them many things. ? Mt. 14. 13. h Jnd^.lO.lO; Mt. 9. 36 ; 14. 14 ; John 11. 33-35; IIeb.4. 15; 5. 2. i Num. 27. 17 ; IKi. 22. 17; Is. 53. 6; Jer. 50. 6; Ezo. 34. 5 ; Zee. 10 . 2 . k Lk. 9. 11. the fact that all the evangelists relate it. Mark and John arc the fullest and enter most into details. 32. As the imprisonment of John formed an era in Christ’s ministry when he commenced his active and public labors in Galilee (Matt. 4 : 12), so did the death of John form another era when he extended his labors into north- ern Galilee and cast of the 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 (cli. 7 : 31) and northern Galilee, going north-west as far as the neighborhood of Tyre and Sidon (ch. 7 : 24), and north-east as far as Cesarea Philippi, ch. 8 : 27. And they departed from the west- ern side of the Sea of Galilee, probably at or near Capernaum. The reason of their departure was: (1.) The disciples needed rest, ver. 31 ; (2.) The news of the death of John the Baptist, Matt. 14:13; doubtless they were deeply moved ; retirement was becoming ; (3.) Withdrawing from the jurisdiction of Herod Antipas, who ma}’ now have rctuiTied to Tiberias and was desirous of seeing Je.sus (Luke 9 : 9), to that of the mild Herod Philip (Luke 3:1), on the east and north of the Sea of Galilee. These reasons are consistent one with another. Into a desert place* Not a barren waste (ver. 39), but an uncultivated and uninhabited region, in the vicinity of eastern Beth- saida, which stood on the north-eastern side of the lake near the Jordan, and which Philip, according to Josephus, advanced to the dignity of a city, and named it Julias. See on ver. 45. By ship, or transport, a general name for vessels of every grade ; here probably a fishing vessel or boat, propelled by both sails and oars. By 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. “ He took them and went aside pri- vately,” Luke 9 : 10. 33. And the people, etc. Accord- ing to the oldest manuscripts, Aud they sau) them departing. Jesus had with- drawn with his disciples from the peo- ple without making known his design of crossing the lake ; but they saw him and his disciples embarking covertly, and interpret his design. Many kiiCAV him, rather, them. Though at a little distance, the people knew them by their number and general appearance. 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, ran together there on foot, in opposition to going by ship, to the place where they saw that he was about to land. Thus coming out of all cities, from all the cities of that region, they outwent them, or rather, came before them. Christ’s popularity among the common people, and their eagerness to enjoy his teaching and his miraculous power (John 6 : 2), is here vividly presented. The last clause, and came together unto him, is not found in the oldest manuscripts, and is omitted by the highest critical authorities. 34. And Jesus Avhen he came out* Out of the ship, not from the wilderness or his place 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 had 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- 122 MARK VI. A.D. 29. 35 ^ And when tlie day was now far spent, his disci- ‘ Mt. 14. 15; Lk. pies came unto him, and said. This is a desert place, 36 and now tlie time is far passed : send them away, that they may go into the country round about, and into the villages, and buy themselves bread: for 37 they have nothing to cat. lie answered and said unto them. Give ye them to cat. And they say unto qo. him, Shall we go and buy two hundred " penny- 2 Kr*4. 43. ’ ’ 38 worth of bread, and give them to eat ? , He saith “ Mt. *18. 28. stead of being displeased that they should encroach u})on his retirement, lie was moved Avith compassion 9 his emotions of pity were deeply ex- cited toward them, because they were as sheep not having a shep- herd, or having no shepherd to feed, guide and take care of them. They were without 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, “ he healed their siek.” John (6 : 3, 4) sa^'s 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 tliat year, A.D. 29, on April 17th. This also may account in part for the great multitudes present, many of whom were on their way to Jerusalem to keep the feast. 35. When the day was noAV far spent* Much time having passed. The lirst 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 : 12) says, “Tlie day began to wear away.” Jesus had probably been employed several hours in teaching marig ihmgs (ver. 34), 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 ajmstles (ver.30), therefore come to 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 dag at the beginning of the verse), the day- time is far passed, is far advanced, or far gone ; it is now late. 36. Send them aAvay* The first reason for dismmiug the multitude is already given, the lateness of the hour. Another reason was that they might go into the country round about, mto the su7'ro and mg 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 probably from the eneral appearance of the people, who ad come hurriedly together, and from seeing no provisions on the grounds. Some of the oldest manuscripts finish this verse thus : a7id buy themselves some- thing to eat^ which implies that they had nothing to cat. 37. Jesus commands his disciples to give them to eat, declaring that there was no necessity for sending them away, Matt. 14 : 16. 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 de^iaries^ about thirty dollars) would not be suf- ficient, John 6 : 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 commands them to go and see. When they knew* John tells us A.D. 29. MARK VI. 123 unto them, IIow loaves liave ye ? go and see. And v’lien tliey knew, they say, " Five, and two fishes. 39 And he 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 he had taken the five loaves and the two fishes, he looked up to heaven, p and blessed, and brake the loaves, and gave them to his disciples to set be- fore them; and the two fishes divided he among 42 them all. And they did all eat, and were filled. « ch. 8. 5; Mt. U. 17; Lk. 9. 13; John G. 9 ; Mt. 15. 34. P 1 Sam. 9. 13 : Mt. 26. 26. how they knew. Andrew gave the in- formation that a lad had live barley loaves, an inferior kind of food, and two small fishes, John G : 8, 9. Loaves were usually made in the form of round cakes, and generally about lialf an inch in thickness. The language of the four evangelists implies that this was a:l the provisions on the ground. See especially Matt. 14 : 17 ; Luke 9 ; 13. 39. With authority Jesus com- mauded the twelve to make the mul- titude sit doAvny redbie or lie down,, the customary posture at table (see on 2 : 15), by companies, in separate parlies,, or messes, for the sake of order and convenience, upon the green grass, which now in the spring covered the ground. “ The scene of this extra- ordinary miracle is the noble plain (Bntaiha) at the mouth of the Jordan, which during most of the year is now, as then, covered with ‘green grass.’ ” — I)k. J. P. Newman, From Dan to Beer- sheba, p. 395. “ 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 ships (boats) were anchored. On this beauti- ful sward at the base of the rocky hill the j)cople were seated to receive from the hands of the Son of God the mira- culous bread, emblematic of his body, which is the true bread from heaven.” — Du. Thomson, The Land and the Book, vol. ii., p. 29. This plain east 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 multitude under the di- rection of the apostles sat down, lay down in ranks, literally, in yarden- plots or beds,, hence in regular groups, sqaares or parallelograms, each consist- ing of a hundred or fifty. Thus all confusion and all deception was pre- vented. The multitude could be con- veniently served, and easily and ac- curately counted. 41. Looked up to heaven, to the sky which seems to separate us from the place of God’s immediate presence. '''‘Looking up is a natural and scriptural gesture in addressing God, whom all men, as it were, instinctively regard as dwelling in sonm special sense above them.” — Alexander. Compare 2Chron.G : 13 ; Ps.l23 : 1, 2 ; John 11 : 41. Blessed. Implored a blessing on the bread (Luke 9 : IG) and praised God for it. John (G : 11) sa3^s “ He gave thanks.” The latter is included in the former. The word translated bless is used in praising God for favors (Luke 1 : 64) ; also in invoking God’s blessing. (Luke 2 : 34) ; also in God’s conferring favors, Heb. 6:14; Acts 3 : 26. These three senses really met in Jesus. For as a man he praised God and implored his blessing, while, as God, he granted it. So Matthew (15 : 36) has gam thanks,, while Mark (8 : 7) has blessed. The same diversity is seen in the account of the Lord’s Suj^per. Matthew (26 : 26) and Mark (14 : 22) have blessed; Luke (22 : 19) and Paul (1 Cor. 11 : 24) have gave thanks. And brake the loaves. The usual way of ])reparing bread for eating. The Scriptures speak of breaking bread, but never of cut- ting it. The thin loaves, or cakes, were vciy likely brittle. With great minute- ness Mark continues, and gave them to his disciples, etc. A beautiful illustration and foreshadowing of their future work of bearing the bread of life to perishing sinners. Mnrk alone says, the two fishes divided he, separated into ports, and distributed among them all. John (6 : 11) comes nearest in detail : “ likewise of the fishes, as much as they would.” 42. Two facts stated in regard to the 124 MARK VI. A.D. 29. 43 And they took up twelve baskets full of the f rag- 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, none were passed over. Were filled* Their appetites were fully satisfied. These facts were the result of the miracle in multiplying tlie bread. The broken bread and the divided fishes, like the widow’s meal and oil (1 Kings 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 teacliing 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 filled his basket. The most natural meaning of the original is, that the apostles filled twelve baskets with the fragments, the broken pieces of bread, and in addition took up a portion of the fishes* This is confirmed by 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 ]>rovisions ; showing an actual increase of food, and not a supernatural restraining and satis- fying of the appetite. Some suppose that the provisions taken up were those broken hy Jesus, but undistributed. Tlie 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 : 12, 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 every 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 alone, reclining, 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 convey 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 and 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 synagogue at Capernaum, John 0 : 26-35, 48-S8. 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 manna from heaven, may also have had its influence in leading them to this conclusion. 45-56. The DISCIPLES KETURN ACROSS THE SEA ; Jesus walks on the water. Matt. 14 : 22-36 ; John 6 : 15-21. Mark xV.D. 29. MARK VI. 125 Jesus rcallcs ^tpon the water. Miracles in the land of Gennesaret. 45 ^ AND straightway he constrained his disciples to Mt. 14. 22; Joim get into the ship, and to go to the otlier side before unto Bethsaida, Avhile he sent away the people. as usual enters most into detail, but omits all reference to Peter’s walking on the water, which is alone recorded by Matthew, who ever delights in giv- ing the words and sayings of Jesus. John gives a brief but independent ac- count, as of an eye-witness, with seveitil additional particulars. Luke, who passes over very briefly the period of six months, from the Passover A.D. 29 to the Feast of Tabernacles (Luke 9 : 17-51), omits all refereuce to this voy- age and miracle. 45. Straightway after gathering up the fragments, Jesus constrained the apostles, compelled 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 may have been among the foremost with the multitude to make him king (John 6 : 15) ; Jesus may have thus quietly thwarted their design by immediately constraining to embark ; after which he could the more easily send aivay the people. Tne distress of that night upon the sea, and the miracle, were, doubtless, wdiat the disciples needed to humble and enlighten them. To go to the other side before unto Bethsaida. To precede^ go be- fore to the other side to Bethsaida. To the w'estem Bethsaida, of Galilee, John 12 : 21. The name, w hich means a house of fishing^ or fishery^ could easily be applied to tw'O places, especially where fishing was so common a busi- ness. Philip (Luke 3:1) may have changed the name of the north-eastern Bethsaida (see on ver. 32) to Julias, after the daughter of the emperor, among other rea>ons because he would distinguish it from that of the same name in Galilee, and also that its name might more become its dignity. Dr. Thomson {Land and the Book, vol. ii., pp. 9, 29-32) supiKJses that there was but one place of this name, consisting of two parts, the one on the east and the other on the west bank of the Jor- dan. lie speaks of ruins near the mouth of the river, which indicate a double town. He supposes that the disciples were to go before Jesus to or tow'ard 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 they w^ere driven away from near the mouth of the Jordan dow n toward the plain of Gennesaret. It is possible to harmonize the references to Beth saida in the Gospels by this supposition. Yet the theory of tw^o 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 wdiieh the feeding of the five thousand took place; and by Mark, in 8 : 22, where Jesus, on his way to Coesarea Philippi, healed a blind man. But from this Bethsaida (Luke 9 : 10) Mark, iu this verse, says, Jesus constrained his disciples to em- bark and go before to the other side of the sea, the western side, to Bithsaida. This marks a place of that name on the wx*stern side of the sea. We can hardly suppose Jesus to have meant merely on the other side of the Jordan. To the other side w as a common expression in reference to the Sea of Galilee, Matt. 8 : 18, 28; 14 : 22 ; 16 : 5 ; Mark 4 : a5 ; 5 : 21 ; 8 : 13. Compare ver. 53. When Jordan was intended it w'as 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 : 2^3-15), points to a place of that name on the western shore of the lake. The natural inference is that these three cities wxre near together iu Galilee. Third. The comparison of Mark G : 45, 53 with John 6 : 17, 21 leads to tlie same conclusion. The disciples “go before to tne other side to Bethsaida” (Mark 6:45); were going “over the sea tow ards or to Capernaum’’ (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, the ship was in the " Mt. 14. 23; John 48 midst of the sea, and he alone on the land. And he saw them toiling in rowing ; for the wind was contrary 17) ; passing over, they “ came into the land of Gennesaret”<(Mark 6 : 53) ; “ the ship was at the land whither they Aveiit,” John 6 : 21. The natural in- ferences are, that Capernaum and Beth- saida were in the same immediate vici- nity ; that they were not far from the plain of Gennesaret ; that although Jesus and the disciples may not have landed either at Capernaum or Beth- saida, they really did land 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, John 6 : 24, 25, 59. Fourth. Jerome and Eusebius men- tion together Bethsaida and Capernaum as lying on the 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 Bethsaida, 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 Philip (John 1 : 45), lay upon the western shore of the lake. “About half a mile north of Caper- naum {Kahn Mmyeh) 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 Tabighah. There is every reason to believe that this is the site of Beth- saida. (Robinson, Bib. Beft. iii. 358 ff.) No site along the whole shore seems so admirably adapted for a fishing town. Here is a bay sheltered by hills behind, and projecting bluffs on each side, and here is a smooth sandy beach, such as fishermen delight to ground their boats upon. The strand forms a pleasant promenade, and so far answers the de- scription in Mark 1 : 16-20.” — Prop. J. L. Porter, Alexander' s Kitto'' s Cyclo.. vol. i., p. 357. 46. When he had sent them away. Rather, taken leave of them^ bade them farewell. The Greek verb is translated “ bid farewell” in 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 place 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 {disnimed) the mul- titude ;” John (6 : 15) : “ He departed {withdrev}) again into a mountain.” Mark (vers. 45, 46): “While he sent away (dimdssed) the people. And when he had taken leave of them.” 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 ; see 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 land, in its middle portions. He alone. Watch- ing and praying. Upon the 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 Maik. It was dark, John 6 ; 17 ; but there was doubt- A.D. 29. MARK VI. 127 unto them : and about the fourth watch of the night he Cometh unto them, ® walking upon the sea; and "Job 9. 8. 49 ^ would have passed by them. But when they saw t Lk. 24. 28. him walking upon the sea, they supposed it had less a moon, it being near the Passover, so that the little ship could be seen by the human eye from the mountainous shore. At first the disciples had a pro- spect of a quick and easy passage ; but now the tempest has risen, and Jesus sees them toiling in rowing, tor- mented^ distressed in I'owing^ their bodies excited and wearied with the violent exercise, and their minds witli anxiety. For the wind. “ A ^Teat wind that blew,” John 6 : 18. Was contrary to them ; blowing from a westerly direction. ” My experience in tliis region enables me to sympathize with the disciples in their long night’s con- test with the 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-cast and east with such fury that no efibrts of rowers could have brought a boat to shore at any point along the coast. . . . To understand the causes of these sudden and violent tempests, we must remember that the lake lies low — six hundred feet lower than the ocean ; tliat the vast and naked plateaus of the Jordan rise to a great height, spreading back to the wilds of the Ilauran, and upward to snowy llermon ; 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 the cold wind from the mountains.” — Tiio.MSON, Land and the Book^ vol. ii., p. 82. About the fourth Avatch of the night. About 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 night into four watches of al)out three hours each, ch. 13 : 35. At an earlier period they had divided the night into three e(iual parts or watches, of about four hours each, called “the first watch” (Lam. 2 : 19), “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 than halfway across (John 6 : 19), Jesus cometh unto them still painfully laboring against the adverse wind. Walking upon 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 have 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 supposi- tion seems to me the most plausible. But he was divine, and the laws of nature were subject to him, of which he could easily make a use wholly un- known to us. Would have passed by them, had not the disciples been troubled and cried out in fear. Jesus, however, knew that the disciples would see him, and what would be the effect upon them. This was therefore a trial of their faith, and a means of exciting prayer and cries for help. So he remained two days when Mary and Martha sent him word that Lazarus was sick, John 11 : 6. And to the two disciples at Emmaus he made as though he would go further, Luke 24 : 28. 49. When they saw him walk- ing. And they seeing him, in the act of walking on the water. It is implied that this was when the disciples first saw him, and immediately after. But they did not know him, but supposed it had been or %vas a spirit, a ghost or specter ; an apparition, indicating ap- proaching evil; and they cried out; uttered loud cries, for fear. Matt. 14 : 20 ; John 6 : 19. Their superstitious feelings were aroused, and they gave vent to their fear in indistinct utter- ances and incoherent exclamations. 128 MARK VI. A.D. 29, 50 been a spirit, and cried out : for they all saw him, and were troubled. And immediately he talked with them, and saith unto them, “Be of ffood cheer: 43. 2; John 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 * ch. 8. 17, 18. the loaves ; for their heart was hardened. ^ 3. 5 ; 16. 14. 50. For they all saw him. They could not be deceived ; if only one had seen him it mi^ht 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. Ana were troubled* Agitated and greatly disturbed, especially with fear at the sight. Immediately he talked Avith them. He no longer continues to pass by them, ver. 48. They are suffi- ciently 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 su])erstitioiis alarm. Be of good cheer. Take courage. It is I, or 1 am whom you know as your Lord and Teacher. Be not afraid, /ear any danger, since 1 am 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 recorded 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 vehe- mently. This gives us a glimpse at their internal amazement. And won- dered* A glimpse at their external astonishment, which found expression in exclamations. Yet this di^tinction between the internal and external must not be pressed too closely. “ 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 a heap of words are made use of to signify it by.” — John Gill. 52. The reason of their undue aston- ishment is given. For they consid- ered, etc. ; considered not on. Vie loaves^ undeistood and comprehended not, so as to infer that he who 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 sufficiently his divine power and nature, and draw just inferences from what they had previously witnessed. The obtuseness of the disciples to us seems amazing; but it may be ex- plained: (1.) Their false Jewish con- 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 : 45, 49 ; John 20 : 22. It ap- pears to have been in the divine plan that they should not fully apprehend 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 the more valuable. A.D. 29. MARK VL 129 53 * And when they had passed over, they came into * 34-36 ; the land of Gennesaret, and drew to the shore. 54 And wiien tliey were come out of the ship, straight- 55 way they knew him, and ran through that whole region round about, 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: and as many as 20; Ac. 19. 12. touched him were made whole. 53. When they had passed over ; the lake, from east to west. Thus they came “to the other side,” ver. 45. Came into (io) the land of Gen- nesaret* 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 Capernaum. See on ch. 1 : 21. Its modern name is c/-Ghuweir, or the “ Little Ghor.” Josephus graphi- cally describes the wonderful beauty and fertility of this plain. Professor Stanley glowingly says : “ The richness of the soil displays itself in magnificent corn-fields ; whilst along the 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 instantly the valley of the Nile.” The fine 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, Came to anchor^ anchored there. The}’' 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 were goiug,” which would seem to indicate that though they may not have anchored either at Betlisaida (ver. 45) or Caper- naum (John 6 : 17), yet these places w'ere not very far out of their way. 54. It would seem from tlie descrip- tion that follows 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 that saw him, the men of the place (Matt. 14 : 35), inhabiting the plain and living in that vicinity ; they immediately recognized him. By his residence at Capernaum, 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 6 : 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 district. Round about should be omitted, according to the highest 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 w'ay and some another, and some missing him and following after, in beds, on small light co?^c7^e6* (see on ch. 2:4), those that were sick to the places where they heard he was* It is implied that Jesus passed 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. 56. Whithersoever* Wherever he went, the same intense desire for being 130 MARK VI. A.D. 29. liealed was , manifested immediately upon his coming. Country ; the fields outside of cities and villages, among the farms, ver. 36. In the streets* Kather, i7i the market-places. Places of public resort. Any thoroughfare, open place or public square where people met together for business or conversa- tion. In cities they were generally just inside the gates. Their intense earnest- ness is seen not only in laying their sick in the market-places, but also in that they besought him that the sick might touch if it were but the border ov fringe of his garment* The fringe was commanded to be worn as a badge of an Israelite, Nurn. 15 : 38. This gives a vivid view of the faith of the people in Christ’s power to heal. There was doubtless some superstition in the people, but faith can exist even with superstition. Their to?ich gave a prac- tical manifestation of their faith, and at the same time kept before them the fact that Jesus was the author of the healing. The effect was more exten- sive and impressive by keeping a visible connection between the healer and the healed. None touched him in vain. All who did so were made whole, restored to health. We get a glimpse here of the many miracles performed by Jesus during his public ministry, ch. 1 : 32-34. One of the cities was Ca- pernaum, where those who had been fed the day before, sought and found Jesus ; and he delivered them a dis- course on the bread of heaven, John 6 : 22-71. Remarks. 1. Learn from Jesus to faithfully discharge the religious duties you owe to your friends and kindred, ver. 1 ; ch. 5 : 19 ; Luke 4 : 16 ; 24 : 47. 2. Make repeated efforts to save even the 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 find 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 18 : 3. 5. We should not judge others by their outward condition, circumstances and relations, but by what they really show themselves to be, vers. 2, 3 ; 1 Sam. 16 : 7 ; Matt. 7 : 20 ; James 1 : 1-4. 6. Great religious privileges are very generally undervalued. So great is human deiwavity that even familiarity with them 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 Spirit and the power of the gospel by natural causes, and when they fail are offended, ver. 3 ; Acts 17 : 32. 8. Unbelief is a terrible sin. It robs Jesus of the glory of whathe has done, and deprives us of the good he would do, vers. 5, 6 ; ch. 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 ; Imke 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 the work, and qualifies them with gifts and graces. This, however, does not preclude the 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 ail that may be necessaiy, 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. Repcntence 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 power 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; John 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 places, vers. 17, 18 ; 1 Kings 20 : 20, 22 ; Prov. 28 : 23; Gal. 2 : 11, 14. 21. Faithful reprovers must expect the hatred of. those who still cling to their sins, vers. 17-19; 1 Kings 22 : 8 ; John 3 : 20 ; 2 Tim. 3 : 12. 22. People may go far in external religion, yet be slaves to sin, and miss of salvation, vers. 17-20 ; eh. 10 : 22 ; Ps. 100 : 12-14 ; Ezek. 33 : 31, 32. 23. Woman through grace becomes an angel of mercy, but through sin a demon of wrath, vers. 19, 24 ; 1 Kings 19 : 2 ; 21 : 25 ; Ezek. 7 : 26. 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 amusements are intoxi- cating. Dancing led Herod to a rash oath, and then to murder, ver. 22; Job 21 : 11-15. 26. Rash oaths and promises are sin- ful. No one has a right 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; 3 : 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; 2 Tim. 3 : 13; James 1 : 15. 30. Notoriety has its dangers. By coming in contact with Herod, John was imprisoned and put to death, vers. 14-28 ; Acts 6 : 8-12 ; 12 : 1-3. 31. Behold what reward some of God’s best serv'ants receive in this world, vers. 27, 28 ; Acts 7 : 59 ; 12 : 2 ; 1 Cor. 4 : 9-13 ; 2 Tim. 4 : 6-8. 32. They who treat with becoming respect the dead bodies of saints are not forgotten, ver. 29 ; ch. 14 : 6-9 ; Acts 8 : 2. 33. We should daily in our prayers give an account of our labors to Jesus, ver. 30 ; Acts 6:4; 2 Cor. 5 : 10. 34. The overworked minister or Christian should seek rest by a change of scenes and labors, ver. 31 ; ch. 4 :34. 35. There is no perfect rest in this world, vers. 32, 33 ; Ps. 55 : 6 ; Mic. 2 : 10 ; Hcb. 4:9. 36. We should never under any cir- cumstances withhold our pity from the spiritually destitute and ignorant, ver. 34 ; Zech. 7:9; Rom. 15 : 3. 37. Jesus will not permit any to seek him in vain, ver. 34 ; John 6 : 37 ; 10 : 11 ; Heb. 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. 103 : 11, 13. 39. We can the better do good to the souls of many by first doing their bodies good, vers. 37-39 ; Heb. 13 : 16. 40. In straitened circumstances, and even in poverty, we sliould practice Christian benevolence, trusting in Christ, who can make the desert teem with plenty, vers. 37-42 ; 1 Cor. 16 : 1, 2 ; Ps. 78 : 19-22 ; 107 : 33-37 ; Isa. 32 : 8. 41. Whatever Jesus directs we should do, confiding in his wisdom and power, vers. 37, 42, 43 ; ch. 3 : 5 ; Matt. 6 : 33. 42. Christ by 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 temporal or spiritual blessings, ver. 43 ; ch. 8 : 8 ; Matt. 7 : 6, 45. The world is a spiritual desert; but Christ is the living bread, and suf- ficient for all, vers. 41-44; John 6 : 35. 46. Christ’s way is the right and best way, but often contrary to the inclina- tions of his people, 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 ; James 4 : 2. 48. Jesus never loses sight 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 destruc- tion often turns out to be full of mercy, ver. 48-50 ; Rev. 1 : 17, 18 ; Isa. 43 : 1, 2 ; Ps. 119 : 67. 50. Superstition shows that there is something within man that testifies to a world beyond the grave, ver. 49 ; Luke 24 : 37: 51. When Christ comes among his l)eople and takes possession of the 132 MARK VII. A.D. 29. Discourse on eating with unwashed hands. VII. THEN ^ came together unto him the Pharisees, ** Mt. 15. i ; Lk. ii. and certain of the scribes, which came from Jerusa- 2 lem. And when they saw some of his disciples eat bread with defiled, that is to say, with unwashen, soul, human passions are stilled and opposition banished, ver. 51 ; Eph. 2 : 4— b. 52. Trials are needed as well as bless- ings ; the storm as well as the bread, ver. 51, 52 ; Isa. 1:3:2 Cor. 12 : 7 : Heb. 12 : 11. 53. Beware lest Christ’s blessings only harden your hearts, ver. 52; ch. 16 : 14 ; Ps. 106 : 13 ; Heb. 3 : 7-13 ; 4 : 1. 54. Get a spiritual acquaintance with Jesus, so as trul}' 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 : 22 ; 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. See 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 : 22-71), and the third Passover of his public ministry (April 17th, A.D. 29), which he did not attend, John 6:4; 7 : 1. Tlie incidents here related probably took place between the latter part of April and the first part of June. 1-23 On unwashen hands. The TRADITION OF THE ELDERS. MORAL 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. 2 : 16. Scribes. See on ch. 1 : 22. They were probably Pharisees. Came together unto him. An understand- ing among themselves and a definite object is here implied. 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 conspire 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. 2. And when they saw; or. And seeing some of his disciples eat., etc. How closely these scribes and Pharisees watch him ! They inspect the private acts of his disciples ; they discover some of them eating, very likely a little food to satisfy hunger, and not a formal meal, without any previous wash- ing. With defiled^ literally, loith common., ceremoiiiallv unclean. Acts, 10 : 14, 15, 28; 11 : 8. ‘'That is. Mark throws in an explanation for his Gentile readers. With unwashen hands. Ceremonially impure. There is no re- ference to personal cleanliness. The disciples were probably as cleanly in their habits as the Pharisees, but re- A.D. 29. MARK VII. 133 3 hands, they found fault. For the Pharisees, and all the Jews, except they wash tlieir hands oft, eat not, garded the ceremonial washing of hands already clean unnecessary. As the Jews used their 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 performance. The disciples did not follow them in this, but probably washed their hands in a common way, whenever necessary. They found fault* The word thus translated is 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 traditional usages of the 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 been less strict and rigid. Except they wash their hands oft. Literally, Excejyt they wash their hands with the fist ; that is, i-ubbing them with the fist^ with the whole hand, and not merely with the fingers, or, more probably, with the clenched hand or fist. “Not merely dipping the fingers or hand in water as a sign of ablution, but rubbing the hands together as a ball or fist, in the usual Oriental manner when water is poured over them, 2 Kings 3 — Dr. Robinson, Lex. There is, doubt- less, some reference to the peculiar 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 be generally and popu- larly expressed, with Alford and others, ^'‘diligently;''' or better, with the Bible Union Version, ^'carefidly wash their hands.” Wash. The word thus translated corresponds well with our word wash^ and is used with refer- ence to some part of the body, as the face (Matt. 0 : 17), the feet (John 13 : 5, 6, 8, 10, 12, 14), hands. Matt. 15:2. It does not point to any particular mode of washing. A different word is Uaed in the next verse. I Eat not. According to the Talmud : “ He who cats bread with unwashcn hands is as if he were to commit forni- ^ cation ; and he that despiseth washing j of hands shall be rooted out of the world.” It is recorded to the praise of : Rabbi Akiba, being imprisoned, that I he preferred to die, using what little : water he had in washing his hands, in- stead of drinking it. I Holding* Adhering to and prac- ! ticing. Tradition. The oral law I which the Jews pretended was handed i down from Moses, through Joshua, the judges, and the prophets. At the time I of our Saviour it was not reduced to I writing. It was afterward compiled I in the Mishna, or second law, by Rabbi j Jehudah, a Jew of great wealth and I influence, in the latter part of the i second century. Two commentaries were added, the Gemara of Jerusalem, completed not later than the middle of : the fourth century, and the Gemara of Babylon, completed about A.D. 500. These three constitute the Talmud. The Jews attached more importance to their traditions than even to their writ- ten law. According to the Talmud: I “ The words of the scribes are lovelier I than the words of the law. . . . The I words of the elders are weightier than I the words of the prophets.” The Phari- sees had charged Jesus with violating i the written law (ch. 2 : 24; 3 : 1-6) ; now they charge him with violating the i 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 disciples, ver. 5. Elders* This term was first applied to men of age, elderly men (Gen. 24 : 2 ; 50 : 7), and as persons of ripe age and ex- perience would naturally be called to the management of public affairs (Josh. 24 : 31), it afterward became an ollicial title, Exod. 3 : 16 ; 4 : 29 ; 19 : 7; 24 : 1, 9. The office grew out of the patri- archial system. Among the Arabs of the present day the sheikh (the old man) is the highest authority in the tribe. Their authority was great, though un- defined, Josh. 9 : 18; 1 Sam. 8:4, 5. They continued during all the political changes of the Jews ; under the kings, 1 Kings 12 : 6 ; 20 : 8 ; during the cap- 134 MARK VIL A.D. 29, 4 holding the tradition of the elders. And when they come from the market, except they wash, they eat not. And many other things 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 the San- hedrim was chosen from among the elders, ch. 8 : 31 ; 11 : 27 ; 14 : 43, 53 ; 15 : 1. In this verse the term elders applies to the ancients^ the fathers of the nation, to whom it was supposed the oral law had been given. Compare Matt. 5 : 21 ; Heb. 11 : 2. 4. From the market. Where the whole body was in great danger of be- ing defiled by coming in contact with all classes, many of whom might be un- clean. Market must not be restrieted to a mere place for buying provisions, but denotes a place of general resort for business and conversation. See on ch. 6 : 56. Except they wash. Rather, Ex- cept they immerse themselves^ or bathe. The Greek word used is haptizo; 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 suppose Mark here to refer to washing by immersion those things which had been purchased and brought from market. But the view just stated is the most natural and better suits the con- nection and circumstances. Dr. Co- nant, in his exhaustive treatise on the Meaning and Use of Baptizem (sect. iv. 4), says: “ In Mark 7 : 3, 4, it is said that the Pharisees ‘ eat not’ {i. e. never eat) ‘ except they wash their hands,’ these being always liable to ceremonial 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 not.’ In the former case the writer uses the appropriate word {niptein) for Avashing any portion of the body ; as the face (Matt. 6 : 17), the hands (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 with 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 on the sides of the way, that they might not be defiled by touch- ing the com mon people. ” {Maimonides^ Misn. Chagiga, 2, 7 ; Hilch. Abot Tu- maot, 13, 8). — Dr. John 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,” ov bathed^ “ncedeth not save to wash his feet,” referring, doubtless, to bathing^ especially before partaking of the Passover-meal. Mark adds that there were many other like usages which the Pharisees had received by tradition to hold, to adhere to and practice. Washing. Literally, immersion. Compare Lev. 11 : 32. The word in the Greek is the plural baptismouSy a noun derived from the verb baptizOy and found only three times in the New Testament outside of this verse, ver. 8 ; Heb. 6:2; 9 : 10. The kindred noun baptisma is the one generally applied to the rite of baptism. Cups. Drinking-vessels. Pots. Con- taining about a pint. The Greek word used is derived from the Latin sextarins, 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 5 pots, brazen vessels, and of tables. ® Then the Pharisees and scribes asked him. Why walk not tliy disciples according to ^ the tradition of the elders, but eat bread with unwashen hands ? 6 He answered and said unto them. Well hath Esaias prophesied of you hypocrites, as it is written, ^ ‘ This people honoureth me with their lips, but their heart 7 is far from me. Howbeit in vain do they worship me, teaching fo7* doctrines the commandments of « Mt. 15. 2. d Col. 2. 8. « Lk. 11. 39, 40. f Is. 29. 13 ; Mt. 15. 8; 1 Sam. 12 21 ; Mai. 3. 14 ; Tit. 3. 9 ; James 1. 26. and pots just mentioned. The desig- nation brazen rather implies that the cups and pots were of wood, earthen, or of some other metal. In special cases of uncleauness earthen vessels were broken to pieces, Lev. 15 : 12. Tables* CoucJies, or table bed.% on which persons reclined at meat. Often they were raised sofas, but ordinarily they may have been but little more than cushions or rugs, Matt. 9:6; Acts 5 : 15. 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 ultimately covered with water. “ These were to be washed when they had re- ceived any defilement, and that by im- mersion. Their canon runs thus : ‘ A bed that is wholly defiled, if he dips it, part by part, it is pure.’ Again, ‘ If he dips the bed in it (the pool of water), although its feet are plunged into the thick clay (at the bottom of the pool), it is clean.’ {Maimonides^ 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 FhatnueeSy etc., according to the highest critical authorities. Asked him* They interrogate, ques- 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 re- garded their most sacred rule was to “transgress” it. Matt. 15 : 2. With unwashen hands* According to the highest critical authorities, with 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 whom both the prediction and type centered. Well* Rightly., aptly. Esaias* the Greek form of Isaiah. Hath Esaias prophesied* Rather, Did Isaiah prophesy long ago. Of you, etc. Co7icerning you., showing that the prediction ultimately pointed especially to them. Hypocrites* This is the first time he addressed them openly as hypocrites, or dissemblers., whose 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 written, or, literalljj, has been ivritieiiy once written and still on record ; a common formula of citing an authori- tative divine revelation. Jesus quotes it and appeals to it as a part of the Holy Scriptures ; compare ch. 1:2; 9 : 12; 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, Greek 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 your worship, teaching for doctrines, as doctrines 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 washing of pots and cups. And many other such like things ye do. 9 And he said unto them, Full well ye reject the commandment of God, that ye may keep your owu e Dcu. 5 . 16 ; Mt. 10 tradition. For Moses said, Honour thy father h^e^2o 9- Pro and thy mother and, ^ ‘ Whoso curseth father or 20^20 ; Ex.’ 2 l. l?.* ments of men. Doctrines refer to those things 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 prophecy, and shows that it really applies to them. This verse is not found in Matthew. Iiaying 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. ; immersion^ etc. See on ver. 4. Some of the oldest manuscripts omit all from as the washmg^ to the end of this verse, but the evidence for re- garding it a true reading preponderates. 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- selsy in the Mishna, 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 plain 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, but 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 the sanctuary, because the common people have touched them at the feast in the time of keeping. Wherefore they say, Touch not the table (the shew-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 must be dipped; and all the vessels are obliged to immersion, except tlie golden altar and the altar of brass.” — Dr. 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 afterward. The order of Mark seems to me the most natural. Full Avell. The same word trans- lated ivell in verse 6. It is used ironi- cally and 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 opposed one of the commands of the decalogue, as well as the filial feelings, the con- sciences and the genenil 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 But ye say of the next verse. The A.D. 29. MARK VII. 137 11 mother, let him die the death:’ but ye say, If a man shall say to his father or mother. It is ' Corban, (that * 15. 5 ; 23. 18. is to say, a gift,) by whatsoever thou mightest be 12 profited by me ; he shall he free ; and ye suffer him no more to do aught for his father or his mother ; quotations are from the fifth command- ment (Ex. 20 : 12), and the penalty of cursing or reviling a parent, Ex. 21 : 17. We have here the testimony of Jesus, not only to the divine origin of the decalogue and of the Mosaic law, but also to Moses as an inspired teacher and lawgiver. What Moses said was to be received as the commandment of God. Honor thy father, etc., not only in thought, word and deed, but also in providing for them in want and distress, in poverty or old age. Curseth, etc. Dishonoring a parent so far as to curse or revile them. In the preceding clause it is father and thy mother,” thus brinmng 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, l^t him die the death. A He- braism in the original; an intensive expression, let him end with deaths let him be executed, or more freely, let him surely die. The severity of the sen- tence showed the importance of the command and the greatness of the sin in transgressing it. 11. But ye say, by your tradition and by your practice in opposition to one of the most solemn and authorita- tive commands of God. Corban* A Hebrew word, which Mark translates for his Gentile readers, a gift* It means something brought near^ or de- voted to God, as a gift, offering or sa- crifice. It was applied to all offerings, whether with blood or without blood, and especially in fulfillment of a vow. Lev. 1 : 2, 10, 14 ; 2 : 1, 4 ; 7 : 13 ; Num. 31 : 50. According to the Mosaic law, persons could devote certain things to God with certain limitations, Lev. 27 : 2 - 3:3 ; Num. 30 : 2-15 ; Deut. 23 : 21, 22; Jud. 13 : 7. To these regulations were added those of tradition. And so far was it carried tliat even the pro- nouncing the word “ corban ” over one’s property absolved him from the obligation of caring for his parents. And even if this was done in the ex- 1 citement of anger, it was held to be binding. “ That such things were per- mitted and applauded may be proved by certain dicta of the Talmud, and especially by a famous dispute between Rabbi Eliezer and his brethren, in which the very act here described was vindi- cated by the latter.” — J. A. Alex- ander. By whatsoever thou mightest be profited by me. Whatever sup- port 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. The worst feature in this 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 should assist them, he was regarded as a per- jurer, and the user of money devoted to God, and the sacred treasury of the temple could reclaim it. The natural result of this rule was, therefore, both a dishonoring and also a practical curs- ing of parents. Thus the crime in- curred through their tradition corre- sponded to the two injunctions of the law quoted in the preceding verse. ” The words, therefore, be it corba?i or devoted^ involve an imprecation against himself if he shall ever bestow any- thing to relieve the necessities of his parents ; as if he should say to them, ‘ May I incur all the infamy of sacri- lege and perjury, if ever ye get a far- thing from me ; ’ than which we can hardly conceive anything spoken by a son to his parents more contemptuous, more unnatural, more barbarous, and consequently more justly termed oppro- brious language.” — Dr. George Camp- bell, on this passage. He shall be free. This is not in the original. The sentence is unfinish- ed ; the conclusion being left to be in- ferred by the hearer or reader. The thought may be supplied thus ; Then it is irreclaimubly fixed bij his vow^ or more simply, he is bound by his vow^ and so freed from his duty to his parents. 12. And, accordingly, ye suffer him, etc. ; to do as he desires; that 138 MAEK 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 had called all the people unto liim^ ^ Pro- 8. 5 ; Mt. 15. he said unto them, Hearken unto me every one of 15 you^ and understand : tliere 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 an3dhing for liis pa- rents. But if he should repent his rashness, and should desire to assist them, he must not do it. This accords with the most approved reading of Matt. 15 : 6, he “ shall not honor his father and mother.” According to Mairnonides, if a man should repent of his vow, it might be revoked, or he might be released from it, by one of the wise men or doctors. But this 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, however, probable that tliis last rule was of later date, and the result of this very attack of Jesus upon their traditions. Such an exposure as this should have made them asliamed of so wicked a practice, and may have led to a softening of the requirement. 13. Making . • . of none effect* One word in the original, 7naking voidy anniiUmg. Jesus thus re- turns in his argument to the charge made in ver. 8, which he had triumph- antly sustained. Which ye have delivered* Which ye traditioned, or handed down. Thcverbinthe original corresponds to the noun rendered tra- dition. The address is to those who came from Jerusalem (ver. 1), identified with the scribes and elders as a class, to whom was intrusted the oial 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 author- ity. And many such^ etc. See on ver. 8. This one, Jesus reminds them, is only one exatnple 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, Arid call- I 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 the synagogue, in which Christ was separated from the people. This is possible, but not necessarily demanded by tlie expres- sion. The conversation had been be- tween Jesus and the scribes and Fhai i- sees from Jerusalem (ver. 1), and pro- bably but few, possibly none, of the multitude had 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 the hearing of these learned doctors, he announces a great fact concerning de- filement. Hearken • • • every one; implying that he had something important to communicate, and of deep interest to all. 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. II : 8, 26), but hear and understand from whence real defilement comes, and in what it consists. 15. There is nothing from with- out; food. That entering into him 9 into his month as noutishment. Matt. 15 : 11. Defile him ; make him common, unclean, desecrate him, ver. 2. The things that come out of him, out of his mouth and out of his heart (vers. 21-23; Matt. 12 : 34), his words and conduct. This language of Jesus might at first sight seem to conflict with the Mosaic precepts. But things forbidden by the law could pro- duce only ceremonial defilement, which he does not deny. The people, how- ever, were in danger of supposing that there was something in the food for- bidden as unclean which would defile, not merely ceremonially, but also A.D. 29. MARK VII. 139 16 that defile the man. “If any man have ears to hear, let him hear. 17 "And when he was entered into the house from the people, his disciples asked him concerning 18 the parable. And he saith unto them, Are ye so without understanding also ? Do ye not perceive, tliat whatsoever thing from without entereth into 19 the man, it cannot defile him; because it entereth not into his heart, but into the belly, and goeth out Mt. 11. 15. » Mt. 15. 15; Jer. 5. 4, 5 ; John 3. 10: 1 Cor. 3. 2; lleb. 5. 11. morally. Jesus is speaking of real or moral defilement, vers. 21-28. It is not food that really or morally defiles a man ; but wickedness in the heart, which comes out in false doctrines and wicked practices. When the cere- monies of the law found their fulfill- ment in the sufferings and death of Christ, the principle here laid down was of still more general application, Rom. 14 : 14. 16. If any man have ears to hear. A call to candid and serious attention. See on ch. 4 : 9. 17. Jesus dismisses or withdraws from the multitude. Was entered into the house ; possibly the house where he resided when at Capernaum. But literally, a ho^cse^ which may mean simply ivithin doors. The disciples* The twelve, and possibly others wlio attended his private instruction, Mat- thew (15 : 12-14) at this point relates that the disciples inform Jesus of the offense which the Pharisees had taken at what he had said to them, and the reply of Jesus to his disciples. This conversation, which is omitted by Mark, may have taken place as he was enter- ing the house, or just after. Asked him* From Matt. 15 : 15 we learn that Peter acted as spokesman of the disciples. Assuming that Mark wrote under the direction of Peter, we have here, as in several other places in this Gospel, a modest suppression of his own name, ch. 6 : 50. Concerning, or of, the parable ; the saying in ver. 15. This saying was dark and enigmatical to the disciples, and at the same time figurative. They, therefore, popularly style it a parable, regarding it as containing or illustrating some truth which they did not fully compre- hend. See on ch. 4 : 2. The question gives us a view of the spiritual dullness of the disciples and of their low attain- ments in spiritual knowledge. I 18. Are ye so, etc. Are also ye^ my disciples, who have been so highly favored with my instructions, so, thus void of imderstandmg ? Are ye so with- out comprehension ; so lacking in com- mon intelligence as not to perceive the meaning of my remark ? 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 difficulty may have arisen from their inability to reconcile the saying of Jesus with the injunctions of the Mosaic law in regard to clean and un- clean meats. Jesus now gives them their first lesson on this subject. Peter was afterward taught it on a broader scale, when Cornelius sent for liim at Joppa, Acts 10 : 11-16. Do ye not perceive that it must be so, that nothing from without, which enters into the man, is able to defile him, to make him morally unclean, or unholy ? 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 that the disciples, upon careful consideration, should have apprehended it. Because* Jesus now gives the reason why food cannot really d(!filc the man, because it does not af- fect his moral, spiritual nature, but only his bodily organs. Heart* The seat of the emotions and the center of the inner man., the soul, as opposed to the stomach and intestines, the diges- tive organs of the body. Draught* The primj., drain or sink. Purging all meats* Cleansing all food^ im- purities being separated and carried off. The process of digestion is a cleansing one. Whatever is imi)ure is sej)a rated from the food and carried off, leaving whatever is nutritious to enter into the 140 MARK Vn. A.D. 29, 20 into the draught, purging all meats ? And he said, That which cometh out of the man, that defileth the 21 man. ® For from within, out of the heart of men, proceed evil thoughts, adulteries, fornications, mur- 22 ders, thefts, covetousness, wickedness, deceit, las- civiousness, an evil eye, blasphemy, pride, foolish- 23 ness : all these evil things come from within, and defile the man. The Syrophenician woman. 24 pAND from thence he arose, and went into the ° Ge. 6. 5 ; 8. 21 ; Jer. 17. 9; Mt. 15. 19; ICor. 3. 17; Tit. 1. 15; Jude 8. PMt. 15. 21, 22; Kom. 3. 29 ; 9, 4 ; Phil. 3. 2; Ge.32. 10 ; Job 40. 4, 5 ; Ps. 145. 19. blood and to become part of the body. Thus, physically, food is not really de- filing; much less can it, through the body, defile the soul. 20. Jesus now states what does defile the man. That which 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- phatic : That is what defiles the man, not food, which never enters into the soul, but only into the stomach and bowels, whence all impurities are cast forth. The man , as having a soul or moral nature. 21. For. The reason of the state- ment is given. From within ; oppo- site of from without (ver. 15), and ex- plained by the more definite expression, out of the heart of men, the seat of moral 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 the Spirit, may have selected such as best suited the narrative and those for whom he wrote. Evil thoughts. Emphati- 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 which 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 : 14 ; Matt. 5 : 28. Murders. This is placed first on Matthew’s list, Matt. 15 : 19. 22. Covetousness. Desires to have more ; greediness of gain which leads to fraud. The plural is used in the ori- ginal : covetous thoughts and purposes^ plans of fraud and extortion. Wick- edness. Also in the plural; evil 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 ; Deut. 15 : 9 ; Prov. 23 : 6 ; 28 : 22. Blasphemy. Re- viling; abusive language against God and man. See on ch. 8 : 28. PrMe. Arrogance, self-exaltation. Foolish- ness. Stupid wickedness, senseless- ness, folly. 23. Jesus sums up what he had said. All these evil, emphatically wicked things, such as I have mentioned, come forth from within, and defile, render the man, including his higher spiritual nature, the soul, really, that is, morally unclean. 24-30. Jesus visits the neighbor- hood OF Tyre and Sidon. The Ca- NAANITISH WOMAN. Matt. 15 : 21-28. Mark, as usual, goes most into detail, yet omits what MatthcAV (15 ; 23-25) relates concerning the part the dis- ciples took in the matter. It was pro- bably in the month of May. 24. And from thence he arose and went. Or, more literally. From theme^ rising up^ he went away^ or de^ A.D. 29. MARK VII. 141 borders of Tyre and Sidon; and entered into an house, and would have no man know it. But he 25 could not l)e hid. For a certain woman, whose young daugliter had an unclean spirit, heard of him, 26 and came and fell at his feet: (the woman was a Greek, a Syrophenician by nation;) and she be- sought him that he would cast forth the devil out parted^ from the place where he uttered the preceding discourse, one of the cities or villages in the region of the plain of Geiinesaret (ch. 6 : 53-56), and, quite likely, Capernaum, vers. 1, 17 ; John 6 : 59. Jesus departs from the region where the Pharisaic party was organized (ch. 3 : 6) and intensely aroused against him (ch. 3 : 22; 7:1, 2 ; Matt. 15 : 12), and where Herod Antipas held jurisdiction, Luke 9 : 9. See on ch. 6 : 32, Into the borders of Tyre and Sidon. Jesus not only went to^ but into the borders, the fron- tier region^ or, according to Matt. 15 : 21, into the parts or region of Tyre and Sidon. The frontier region or bound- ary of Phoenicia, adjoining Galilee, is here probably meant. And Sidmi are wanting in some ancient manuscripts. That he afterward passed northward through Sidon is evident from ver. 31, ^'■through Sidon.'*'* This visit to the Gentiles foreshadowed the fact that the gospel was intended for them as well as the Jews. Tyre and Sidon were the two principal cities of Phoenicia, on the coast of the Mediterranean Sea. See on ch. 3 : 8. Tyre was about twenty miles south of Sidon, and about one hundred miles in a straight line north- west of Jerusalem. Dr. Thomson sup- poses 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- rative, and especially verse 31, seem to imply that he was farther south. Jesus here seeks retirement ; he entered into a house, or within doors (ver. 17), and would, desired. no one to know it; but he could not, rather, and he 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 every precaution so that no one might know who or where he was. But his fame had reached that region, and both he and his disciples were too well known to escape the notice of those in that region, who had seen him or heard him described. 25. For introduces the proof that he could not be hidden, showing the way and means by which he came to be dis- covered. A certain woman. Certain is unnecessary. Young daughter; rather. Little daughter^ expressive or tenderness and affection, ch. 5 : 23. Had an unclean spirit. Possessed by a demon. See on ch. 1 : 23. Heard of him. Of his miracles, his arrival and where he was. Came into the house, and fell at his feet, an act denoting reverence and earnest en- treaty. Her faith in his power is thus at once manifested. His concealment was the first means in its development. Faith led her to him. 26. Mark now more particularly de- scribes the woman as a Gentile, since he was specially writing for Gentiles. A Greek. This name had come to be used by the Jews in the broad sense of Gentile^ heathen., idolator. Yet this woman may have been a descendant of the Greek colonists planted in that region after the conquest of Alexander the Great. Syrophcenician, Phoe- nician of Syria, in distinction from Libophoenician, Phoenician of Libya, in Africa, or Carthaginian. Phoenicia was at first applied to the narrow plain of Tyre and Sidon, which was about twen- ty-eight miles long, and, on an average, about a mile broad. The name was that given it by the Greeks, and proba- bly derived from the Greek word palm- tree., with which that plain may then have abounded. The native name was Canaan, meaning lowland., in distinction from the adjoining highlands of Syria, especially those east of the Jordan, and first inhabited by the sons of Canaan, Gen. 10 : 15-19. Phoenicia was after- ward applied to a larger district, be- tween the Mediterranean Sea and Mount Lebanon, from Mount Carmel, on the south, to a point about one hundred 142 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 children’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 at different times. This woman was a Syrophoenician by nation , people or birth. She was thus a hea- then, and a native of that Phoenicia which belonged to the Koman province of Syria. Mark thus describes her in terms familiar to his Gentile readers, while Matthew (15 : 22), writing for Jewish readers, calls her by their 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, ch. 10 : 47, 48. But Jesus listens in silence and apparently unmoved, Matt. 15 : 23. He now probably 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 the direct ob- ject of his personal labors. By this time the woman had come near, and again prostrated herself before him, saying, “Lord, help me,” Matt. 15: 23-25. This interesting portion of the narrative Mark omits. It was more specially adapted to Jewish readers. Besought 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 : 26), who related the incident immediately preceding, says, “He answered and said;” but Mark, who 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 request of a sincere and earnest suppliant. Yet the refusal was not absolute, but really contained and implied some things on which a strong faith could rest. Let the chil- dren first be filled* Suffer the chil- dren, the Jews, first to be satished. 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. There 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. Bogs* Literally, the little dogSy the domestic dogs in the house- hold, that feed under the table, and not the wild and ferocious dogs which in crowds prowled through the streets and about the country. Rev. 22 : 15. The tribes of Canaan, which remained in the land, were to be servants, the domestic clogs, as it were, of Israel, Josh. 9 : 21 ; 1 Kings 9 : 20-22. In this saying Jesus would further manifest the faith and humility of the woman ; and in the use of this mild and domestic term, he affords 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 humbly 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 even^ or for also^ introducing the reason for pressing her suit, based on our Savior’s own design nation of her, for even the dogs eat ; or, for the dogs also eat. Crumbs* Literally, from the crumbs^ the little bits of food, especially of bread. Children’s* A.D. 29. MARK Vn. 143 29 And he said unto her, For this 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 man healed, 31 ‘lAND again, departing from the coasts of Tyre ‘»Mt. 15. 29. and Sidon, he came unto the sea of Galilee, through 32 the midst of the coasts of Decapolis. And they ^ Mt. 9. 32 ; Lk. ll. bring unto him one that was deaf, and had an im- Literally, the little children's. “ The little children who often waste the bread. Dif- fering from the children (ver. 27), which points to the right to the father’s bread.” — Bengel. What mingled acuteness and humility is here display- ed ! She would only take from the crumbs which fall from the little chil- dren, accepting and craving the portion of the dogs^ and that too after all were filed or satisfied, ver. 27. 29. For this saying, which indi- cated her strong faith, and showed her to be of spiritual Israel. According to Matthew (15 : 28), Jesus exclaimed, “O woman! ^eat is thy faith.” So also he commended 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 ; and foreshadowed the hearty reception which the gospel would re- ceive from the Gentiles. Go thy way. Go, depart, thy request is granted. The devil is gone out. The demon has just gone out. At the very moment that Jesus said, “Be it unto thee as thou wilt” (Matt. 15 : 28), the demon left the daughter. 30. While Matthew records the in- stant healing of the daughter, Mark graphically describes the return of the mother to her home, where she found her daughter laid upon the bed, a state 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 especially from the last paroxysm, ch. 9 : 26. And the devil gone out. According to the highest critical au- thorities, this clause should be at the end of the verse. The order is natural and lifelike. The very first evidence of her daughter’s cure, witnessed by the mother on her return, is her quiet resting on the bed, instead of raving and rushing wildly hither and thither, as she had been wont to do. The 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 through Si- don, RETURNS THROUGH DeCAPOLIS TO THE Sea of Galilee. Heals a deaf AND DUMB MAN. Matt. 15 : 29-31. The account of Matthew is a general statement of the journey and miracles performed. This of Mark gives the direction and course of the journey, and with great particularity relates a most important miracle. These occur- rences probably 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 going forth out of the borders of Tyre, he came through Sidon to the Sea of Galilee, etc. It thus appears that Jesus was within the borders or district of Tyre, for he went forth out of that region ; that he traveled northward through Sidon ; then passed over into Decapolis, on the east of the Jordan, very likely crossing Lebanon by the great road to Caesarea Philippi ; thus approaching the north- eastern shore of the Sea of Galilee. Through the midst of the coasts of Decapolis ; of the borders or district of Decapolis, a region of “ ten cities ” lying east of the Jordan, but not very clearly defined. See on ch. 5 : 20. 32. Jesus had just returned from his only visit, during his ministry, to the Gentile world. Not far from the east- ern coast of the Sea of Galilee, he sits upon a mountain, or the highlands of 144 MARK VII. A.D. 29. pediment in his speech ; 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 Uooldng up to heaven, “he sighed, and saith unto " ch. 8. 23 ; John 9. 6. » ch. 6. 41 ; John 11. 41 ; 17. 1. “ ch. 8. 12 ; Is. 53. 3; John 11, 33, 35, 33;Heb.4.15. that region (Matt. 15 : 29), and performs miracles. They; probably the people of Decapolis. The demoniac of Gadara, after his healing, had gone through this region proclaiming how great things Jesus had done for him (ch. 5 : 20) ; and thus his fame was spread abroad. Bring to him one that was deaf* They conduct him to Jesus. This miracle is related only by Mark ; and is important as showing a case of one who was merely diseased or de- formed, and not possessed by a demon. That dumbness was sometimes occa- sioned by 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. Tliis 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 much from his deafness, as from some defect or infirmity in the organs of speech, vers. 33, 35. The people beseech Jesus to put his hand upon him, as he had done in many other cases of healing, expecting thereby a perfect cure. They 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. 33. And he took him aside from the multitude* From the crowd, in the presence of only a few witnesses. Why? Various reasons may be assign- ed. (1.) Tlie 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 : 15-21. (3.) He would withdraw from observa- tion ; and produce as little excitement as possible, ch. 6 : 31, 32 ; 8 : 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 thrust his fingers into his ears, being diseased organs. Jesus could heal with- out any external acts (ver. 29), but they were doubtless necessary in this case to aid the man’s faith. Possibly his soul was also being healed, and these exter- nal signs were as speech to him. “ He imparted his power first through 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 saliva can only be conjectured. But surely not because of any healing power in it. This may be one way that 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 might not have been different. In these minute delineations we per- ceive Mark’s vivid manner. See ch. 5 : 42, 43 ; 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. liooking 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 benefit, John A.D. 29. MARK YII. 145 85 him, Epliphatha, that is, *be opened. yAnd 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 gi-eat 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. y 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 the abode of God. He indeed performed miracles in his own name and by his own authority ; but he would not have any regard his power and authority as human ; he would spe- cially rei)resent them as divine, and God the source of every blessing. The er- roneous and superstitious views of the people in the half-heathen district of Decapolis may have made such a lesson both timely and necessary. He sigh- ed, or groaiud. A mingled sigh of prayer and compassion.^ The same word in Greek is used in Rom. 8 : 33 ; 2 Cor. 5:2, 4, and translated groan. Jesus at one time sighed at the hard- ness and unbelief of the Pharisees (ch. 8 : 13), and at another groaned when about to raise Lazarus, John 11 : 33, 38. While his looking to heaven would suggest the sigh 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 heavenward, would naturally impress all present with the necessity of looking to God for help. Ephphatha. An Aramaean word in the imperative, Isa. 35 : 5. We have here the ver}’^ 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 his 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. 35. Straightway. This is wanting In some of the oldest manuscripts. But whether it be regarded as the approved reading or not, the cure was instanta- neous. At the command the ears Avere opened, every 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 Avas loosed. Rather, the bond of his tong}ie, etc. The word trans- lated bond may mean any ligament, im- pediment, or hindrance, which pre- vented him from speaking plainly. Some suppose that he was tongue- tied. There was evidently some defect in his organ of speech. His difficulty in speaking was not a mere result of deafness. He spake plain. He no longer spoke with difficulty, 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 : 43. 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 the 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 publish it. They were charmed with his humility and modesty. The ex- pression is a strong one : the hiore a great deal, more abundantly. 37. Beyond measure. Very super- abundardly, superexcessively. In an extra- ordinary degree. The word in Greek is found only here, and is of the nature of a double superlative. “The effect of 146 MARK VII. A.B. 29. this great miracle on those who wit- nessed it was so extraordinary that the writer has to coin a Greek word to express the boundlessness of their amazement.” — Dr. J. A. Alexander. He hath done all things well. An exclamation of the highest approval and satisfaction. “ The 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. — Olsiiausen. “ This work was (may be) properly and worthily compared with that first one of creation ; it was the same bene licence which prompted and the same power that wrought it.” — Alford. The deaf • • • The dumb 9 referring specially to this case, 3Xt possibly including others. Matthew (15 : 30, 31) relates that many miracles were performed, among which were the dumb speaking. The one just healed could popularly be called deaf and dumb, his power of utterance being defective and his speaking difficult, ver. 32. A mere survey of this miracle shows how futile the attempt of those who would explain miracles by natural causes. — Dr. A. Hovey {Miracles of Christy p. 190) has well put it : “ Paul ns lays great emphasis on the use of means in the present case. He supposes that Jesus moistened with 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 : 22 ; Matt. 2:3; John 5 : 18 ; Gal. 4 : 25. 2. Fault-finders can always find enough to do, ver. 2; Acts 0 : 12-11: ; 24 : 5-9 ; 1 Pet. 2 : 14 ; 3 : 10. 3. The Pharisees have their suc- cessors at the present day among nomi- nal Christians. “ What can we say to the gravity and seriousness with which men argue on behalf of chasubles, albs, tunicles, 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 say that Scripture is totally silent ? What is it all but Pharisaism over again ? ” — Ryle. Vers. 3-5 ; Gal. 4 : 9-il. 4. Formality in worship is hypocrisy, ver. 6 ; 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 : 24 ; 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 ; John 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. 2:8; 1 Pet. 1 : 18, 19. 8. God alone has a right to add to liis word, vers. 10, 11; Deut. 4:2; 12 : 32 ; Prov. 30 : 6 ; Rev. 22 : 18, 19. 9. Christ came not to make void the law, but to fulfill it, vers. 10-13 ; Matt. 5 : 17; Rom. 3 : 31. 10. Children may break the fifth commandment by withholding proper and necessary aid from their parents, vers. 10-12 ; Luke 2 : 51 ; Prov. 28 : 24. 11. It is our duty to hear attentively and understand clearly Christ’s teach- ings. In order to do this we should seek the guidance of the Snirit, vers. 14, 16 ; Prov. 4:5; John 8 : 12 ; 14 : 26 ; 16 : 13 ; James 1 : 5. 12. “In the 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, 21-23 ; Gen. 6:5; Ps. 14 : 1. 14. Are j^ou seeking of Christ and his Spirit to understand his word ? ver. 17 ; Matt. 13 : 36 ; Luke 24 : 45. 15. Christians are too often inexcusa- bly dull of spiritual understanding, ver. 18 ; Luke 24 : 25 ; Heb. 5 : 12. 16. Men are depmved by nature ; the lieart is the seat of sin, vers. 20-23 ; Ps. 14 : 1-3 ; Prov. 4 : 23 ; Jer. 17 : 9. 17. Many evils lie imbedded in the human heart, needing only circum- A.D. 29. MARK Vni. 147 Jesus feeds the four thousand, VIII. IN those dsijs ^ the multitude being very great, and having nothing to eat, Jesus called his disciples bMt. 9. 36; 15. 3-3; ch. 6.34; Ps. 145. 8 ; Is. 60. 3, 4 ; Heb. 2. 17; 4. 15; 6 . 2 . stances to develop them. Remember that God looketh into the heart, vers. 21, 22 ; Gen. 16 : 13 ; 1 Sam. 16 : 7 ; Isa. ^ : 6 ; Jer. 20 : 12 ; Matt. 6 : 4. 18. True purity depends on the state of the heart, vers. 20-23 ; J er. 4 : 14 ; Rom. 14 : 19 ; 1 Cor. 8 : 8. 19. Labor and pray for the salvation of children. Nothing but a radical change of heart will suffice, vers. 21, 22; John 3: 5-7. 20. God often has a people where we little expect it, ver. ^ ; Matt. 8 : 11 ; John 10 : 16, 21. In the Syrophoenician woman we have an example of persevering and importunate prayer, vers. 2^29 ; 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. Those whom Christ intends to honor the most he often tries the most, vers. 27, 28 ; Heb. 11 ch. ; 1 Pet. 1 : 7. 24. Under all circumstances we should exercise a submissive and un- wavering faith in Christ, ver. 28 ; Heb. 10 : 23 ; J ames 1 : 6 ; 1 Pet. 1 : 9. 25. VVe should come to God just as we are, poor sinners, ver. 28 ; Luke 15 : 18, 19 ; 18 : 13, 14 ; James 4 : 10. 26. Parents should feel a deep anxiety for their 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 anyone 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. 32. Christ’s acts were significant; but superstition often perverts their meaning. Thus 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 ; but savingly benefited. Seek his approval, “ Well done,” ver. 37 ; Matt. 25 : 21 ; Heb. 12 : 1, 2. 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 Pharisees ; return- ing to the eastern side, he warns the disciples against the doctrines of the Pharisees and of Herod. At Bcthsaida Jesus performs a remarkable miracle on a blind man. From thence he goes into the vicinity of Caesarea Philippi, and there draws forth from Peter in behalf of the twelve the confession that Jesus is the Christ. Jesus reveals more clearly than before the 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 probably sum- mer, A.D. 29. By spending his time mostly in the mountainous regions of the north, he not only evaded the oppo- sition of the 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, possibly 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 Jiim^ and saith unto them, I liave 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- on 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 tliat 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 being very great ; or, according to some of the most an- cient manuscripts. There being again a great multitude^ similar to that which had so frequently 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-eastern shore of the lake. The fame of his great miracles had probably brought the multitude together. It is also pos- sible that many of them were going or returning from the feast of Pentecost, which began, A. D. 29, about June 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 noAV been with me three days, or rather, be- cause they continue with me now three days^ according to Jewish reckoning, parts of three days ; the third day was now passing. Have nothing to eat. If they brought any, it was all con- sumed ; and the}^ were in a wilderness (ver. 4), where no food could be obtain- ed. Compare vers. 1 and 4. 3. And if I send them aivay, dismiss them^ as a congregation which he had instructed and healed. To their own houses^ or homes. It appears that they were fasting, eating nothing that day ; but whether it was the third d-ay of fasting is uncertain. Quite probably some had gone longer without food than others. Faint by the Avay. Become exhausted and entirely wearied out for want of food and by fatigue on their way home. For divers of them came from far. According to the highest critical authorities. And some of them have come^ or «re, from 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 Avilderness, rather In a wilderness. The preposition trans- lated in seems rather to mean on, or upon, suggesting the barren surface of a desert. From what source will one be able to appease the appetite of so great a multitude here on a desert? See on the words, 07i the ground, ver. 6. iliey 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 them. Compare 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 the worst construction on their question, we find similar examples of weak faith among God’s people. The Israelites murmur immediately after their deliverance at the Red Sea (Exod. 15 : 24 ; 17 : 1-3) ; and eA^en Moses showed unbelief when God was about to feed Israel with fiesh in the wilderness, Num. 11 : 21-23. No reason therefore can be founded on this ques- tion for supposing, with certain Ger- man interpreters,* that this is only another account of the miracle record- ed in ch. 6 : 35-44. The questions of A.D. 29. MARK VIII. 149 5 derness ? ® And he asked them, How many loaves ® 6. 38 ; Mt. 15. 6 have ye ? And they 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 he blessed, and com- ch. 6. 41 ; Mt. 14. 8 manded to set them also before them. So they did eat, and were filled : and they took up of the broken ’ Jesus in vers. 19, 20, show conclusively that there were two instances of miracu- lous feeding ; and the accounts of the two show marked differences. The journey to the former was from Galilee, probably from Capernaum ; to the latter was from Sidon through Decapo- lis. That was in the spring; this in the summer. The one was in the 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, partly Jews and partly heathen, from the east of Jordan, and had been with Jesus three days. There the number of men was five thousand, who reclined on the grass ; here four thousand, who reclined on the ground. In that case there were five 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. 5. How many loaves. In the answer Matthew 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 oceasion, “What are tlie}" among so many?” John 6 ; 9. Their faith certainly had been benefited thereby, for not a word of doubt is expressed. With becoming modesty they neitlier 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 : 89, 40. To sit on the ground. To lie down., according to the Oriental posture in eating. Notice, 07i the ground., instead of on the grass at the former miracle. This expression, to- gether with in a wilderness., or desert (ver. 4), implies a barren surface, either because it was summer and vegetation had dried up, or because it was literally a desert, destitute of vegetation. In any case it shows a striking difference in the locality of the two miracles. Gave thanks . . . brake, etc. See on ch. 6 : 41. A comparison with the account of the former miracle shows what we should naturally expect, a greater conciseness in this. 7. Blessed. Blessed them. Invoked God’s blessing on the fishes with thanksgiving. See on ch. C : 41. In this instance Mark bestows special at- tention upon the fishes. Jesus blesses 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 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 they were ; and then, durhig their distribution of them., the miraculous increase took place, so that they broke and distributed enough for all;” or, the increase took place while passing through and from the hsmds of Jesus, similar to that of the widow’s oil (2 Kings 4 : 5-7), which filled vessel after vessel, and was only stayed when there were no more to fill. But the important point is stated, that the miracle was performed ; just when, is comparatively of no consequence. 150 MARK VIII. 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 was left* The excess^ residue^ or remnanU fragmenU^ broken pieces of food. These had been probably distributed, or mostly so, and were gathered up from the ground where the men liad eaten. Baskets* Grain or provision baskets, and seem to have been larger than the traveling-basket used on the former occasion (eh. 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 in the fact that tlie 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 first. He sent them away* Dismissed them as an assembly, doubt- less with a parting blessing. Thus in two miracles Jesus pre- sented himself 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 eh. 6 : 44. 10-13. A BRIEF VISIT TO GaLILEE. Crossing AND re-crossing the lake. The Pharisees seek a sign. Matt. 15 : 39 ; 10 : 1-4. Mattliew, after his usual manner, gives the words of Jesus more fully. But even here Mark pre- sents more vividly what Jesus did. SEA OF GALILEE FROM THE NORTH-WEST ; MAGDALA AND TIBERIAS, A.D. 29. MARK VIII. 151 The Pharisees seek a sign ; warning against their teaching. 10 AND ® straightway he entered into a ship with his disciples, and came into the parts of Dalmanu- 11 tha. ^And the Pharisees came forth, and began to question with him, seeking of him a sign from 12 heaven, tempting him. And s he sighed deeply in his spirit, and saith. Why doth this generation seek after a sign ? Verily I say unto you. There shall no «Mt. 15.39. fMt. 12. 38;16. 1; John 6. 30. e Is. 53. 3. 10. Straightway* Showing the chronological connection. Both Mat- thew and Mark place the embarking immediately after dismissing the mul- titude who had been miraculously fed. A ship* Rather, the ship^ so often mentioned, and which Jesus and his disciples used in going from one point of the lake to another, ch. 3 : 9 ; 4 : 36 ; 5:2. Into the parts of Dalmanu- tha ; into the regions ofy etc. Matthew says that “ Jesus came into the borders (neighborhood) of Magdala.” The latter was situated on the west side of the Sea of Galilee, about three miles north 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 does not appear that Jesus landed at either place, but in the vicinity of each. Just south of Mag- dala high rocks overhang the sea. At the foot of these cliffs, toward Dalma- nutha, is the spot where he probably landed. He 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- f aided as the more general of the two. t is very probable that Jesus and his disciples directed their course toward Dalmanutha after landing ; 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. 13. 11. The Pharisees came forth, or out ; probably from Dalmanutha, to Jesus, who was in their irnmediate vicinity. They do not wait for him to come to them, 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 and spies abroad. Compare their grow- ing opposition, and repeated attacks, ch. 2 : 6, 18, 24 ; 3 : 6, 22 ; 7:1. Mat- thew (16 : 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 him to do something which they could use against him. To question with him with a disputatious and caviling spirit and manner. Seeking, or requiring, a sign from heaven, a miracle from the 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 from heaven. That such an expectation was entertained seems evident from the re- peated requests of the Pharisees, Matt. 12:38; Luke 11:16; compare John 2 : 18; 6 : 30. Christ’s life was indeed remarkable for such signs, but the Pharisees were blind and could not per- ceive the signs of the times. Matt. 2 : 2 ; 16 : 2-4 ; Luke 2 : 13, 14 ; Mark 1 : 10, 11 ; 9:7; 15 : 32 ; Matt. 28 : 2-4 ; Acts 1 : 9-11. Of course the Pharisees in their unbelief did not expect from Jesus such a sign. 12. He sighed deeply in hi.s spirit* A deep sigh or moan, coming 152 MARK VIII. A.D. 29. 13 sign be given unto this generation. ^ And he left 16. 4; Hos. them, and entering into the ship again departed to the other side. 14 'Now the disciples had forgotten to take bread, * Mt. 16. 5-7. neither had they in the ship with them more than 15 one loaf. ^ And he charged them, saying. Take ^ Pro. 19. 27 ; Mt. heed, beware of the leaven of the Pharisees, and of 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 crafty opposition. And as he refers to his own resurrection as a sign which should be given them (Matt. 16 : 4), may not a view of his own sufferings and of their continued opposition have contributed to that sigh ? Mark alone records it ; and here do we see one of those graphic strokes of his 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 sign, when they have had so many which thej^ would not receive, and when even a sign from heaven would not satisfy them? There could be no reason or ground for granting such a request. They neither expected it nor deserved it. Verily I say unto you. A solemn and authoritative declaration, preceding the utterance of a momentous truth. 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 toaHebrew oath. Matthew adds, “but the sign of Jonah,” which is entirely consistent with the 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 the 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. Bather, 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 had one loaf remaining after they were over. More than one loaf. But one loaf or, except one loaf Mark alone mentions this, showing the vivid recollection of minute circum- 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 his 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 sa3^s nothing of Herod, but adds, “and of the Sadducees.” Some, therefore, sup- pose that Herod and his party were Sadducees, which is not a necessary conclusion. Jesus may have named all three classes, for the influence and teaching of them all were pernicious, formal, w^orldly, 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, Sadducean in religious A.D. 29. MARK Vm. 163 16 the leaven of Herod. And they reasoned among themselves, saying, It is ^ because we have no bread. 17 And when Jesus knew 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 remember ? 19 “When I brake the five loaves among five thousand, how many baskets full of fragments took ye up ? 20 They say unto him. Twelve. And ® when the seven among four thousand, how many baskets full of » Mt. 16. 7. ch. 3. 5 ; 6. 52 " ch. 6. 43 ; Mt. 14. 20; Lk. 9. 17; John 6. 13. o ver. 8 ; Mt. 15. 3T. sentiment, the wealthiest classes being Sadducees ; yet Josephus never inti- mates nor implies that they were Sad- ducees ; and Herod Antipas, in his opinion that John had risen from the 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 purpose of destroying Jesus. It was this sect and this party which exerted the greatest influence against Jesus in Galilee. We may see a special reason in this, and also in the 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 matter, com- pared 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 Pharisees unclean to them? or, would the Pharisees, in their hatred, put anytiiing 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 only made the meaning the more impressive and striking to t& dis- ciples when they understood it. 17. And when Jesus knew it. And Jesus^ knoiviny 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 spiritual import of his words. Why reason ye ? etc. You surely have no reason for being under such concern because you 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, stupefied, notwithstanding my miracles and instruction ? 18. Having eyes and ears. Hav- ing the powers of seeing and hearing, do 3"e not exercise them? The lan- guage is similar to the quotation from Isaiah, in ch. 4 : 12. 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 comparing 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 preceding question. Their anxiety about bread, which he specially rebuked, showed a want of faith and dulness of spiritual perception. The two kinds of baskets are here distinguished in the original, as well as in Mattliew (16 : 9, 10), corresponding to those used at the respective miracles. Thus, the usual Jewish traveling basket is connected with the five thousand, as in ch. 6 ; 43 ; and the grain or provision basket^ with the four thousand, as in ver. 8.' Such a distinction could not have been acci- 154 MARK Vni. 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 healed at Bethsaida Julias. 22 AKD he cometh to Bethsaida. 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 ^ out of the town ; and when he had spit q Is. 29. 18. on his eyes, and put his hands upon him, he asked ^ 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 each time. He 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 they had taken no bread. 21. He said to them, a common expression with Mark, and giving promi- nence to this concluding question : How is it that ye do not 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 the 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 infiu- 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 2 ^ gradual cure, which gives special interest to the miracle. 22. And he cometh. According to the highest critical authorities. And they come^ Jesus and the twelve. On their journey toward Caesarea Philippi (ver. 27), from the eastern side of the lake, where they landed (ver. 13), they come mto Bethsaida, on the north-eastern extremity of the lake, called Julias by Philip the tetrarch, in 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 bring him ; and be- sought Jesus to touch him, thus specifying the way in which they sup- posed the cure would be effected. 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 does not come himself, like Barti- meus at Jericho, ch. 10 : 47. Hence his friends are conspicuous in bringing him, though doubtless he shared their faith. 23. liCd him out of the town, or village^ a country town, perhaps, without walls ; or, if it had walls, the suburbs outside might have been styled the vil- lage. Jesus had good reasons, as in the case cd the deaf and dumb man (7 : 33), for performing the miracle in private. Some suppose the place in some way unworthy of such a miracle. But Jesus would avoid observation, and an ex- cited crowd who might follow him on his journey. He would especially avoid anything which might hinder his enemies from caivying 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 hint of their being left behind ; the friends too very probably followed. The blind man saw men as trees walking. Spit on hi is eyes, into or in his 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. MARK 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 Ms hands again upon his eyes, and made him look up : and he was restored, ®and saw every man clearly. “PWl. i. 6; 2 Pet. 28 And he sent him away to his house, saying. Neither , 43 . 3 ^ go into the town, ^ nor tell it to any in the town. 4. The miracle is remarkable for its exter- nal applications similar to that of the deaf and dumb man, ch. 7 : 33. In tliat Jesus could reach the man through his sight and feeling ; in this, through his hearing and feeling. In both he showed that his power was not limited to any prescribed 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 faith to tlie 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, I see the nun ; for I see tliem^ as trees^ walking. How expressive and vivid tlie language ! I see the men., very pro- bably the twelve. An expression of sudden joy at seeing. Then he modifies his language, and explains himself, /or / see them walking., 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 the slrape of anything, nor any one thing from another, how- ever different in shape or magnitude.” Alford says: “It is a minute mark of truth, that he describes the appearance of persons as he doubtless had often had occasion to do, during the failing of sight Avhich 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 clearly ; for such is the reading of the highest critical authorities, 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, which also implies that he once had enjoyed his sight. And saw every man clearly, or all things distinctly. This expression is stronger and more definite than saw clearly 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 and shades, forms and figures. The gradual process of the cure dis- tinguishes this miracle from all others ; although it is not entirely without analogy in the healing of the lunatic boy, cli. 9 : 25-27. It must be regarded not only as reflecting the man’s faith, but also as an example, illustrating the variety of the divine workings. What is accomplished instantly in one may be gradual in another. We have an account of several mira- cles of healing 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 eyes of the blind, Isa. 29 : 18. The natural infer- ence is, that blindness was common. Such is the case at the present day in the East, being caused by the excessive heat and brightness 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. He was commanded not to go even into the town or village ; also not to tell it to any persons of the village, should he meet them on the way to his 156 MARK VIIL A.D. 29< Peter^s confession; Jesus foretells Ms sufferings; re- l)ukes 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 * Mt. 14. 2 ; John 28 men say that I am ? And they answered, John the Baptist: but some say^ Elias: and others, One of house. Thus by taking the blind man out of the village, and by sending him directly home, Jesus succeeded in avoiding undue excitement; and he appears to have passed on in his jour- ney to Caesarea in comparative seclu- sion. 27-30. Jesus visits the vicinity of C^SAREA Philippi. Confession of Pe- ter IN BEHALF OF THE TWELVE. Matt. 16 : 13-20 ; Luke 9 : 18-21. About at this point, the period of preparation of Christ’s last 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 towns, or villages 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 f rottoes ; 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 Caesarea; and to distinguish it from Caesarea on the Mediterranean, it was called Cae- 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 JVe- ro?iiaSy in honor of Nero. Both of these names have long been disused, and its ancient name, under the Arabic form PamaSf is now applied to the small 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 district. By the way ; in the way^ on the road, while Jesus was going among these villages, from 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- j tended his ministry (Luke 9 : 18), say that I am ? or, declare me to he. 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. j 28. In the answ^er of the disciples we I have a vivid picture of the opinions of I the people generally. They did not re- ; gard him as the Messiah, but intimately I connected with him as a precursor or i forerunner. Some, like Herod, thought him to be John the Baptist risen from I the dead, ch. 6 : 14; some Elias, Eli- jah., who was to come, Mai. 4:5; and , others, one of the prophets, as I Jeremiah (Matt. 16 : 14), who was re- ! garded as the greatest of the prophets, I and expected by some of the Jews as I one of the forerunners of the Messiah. The Jews held to the actual coming I 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 : 22 ; John 4 : 42 ; 6 ;68, 69; 7 : 31. A.D. 29. MARK Vin. 157 29 the prophets. And he saith unto them, But whom say ye that I am ? And Peter answereth and saitli 30 unto liiin, >'Thou art the Christ. ^ And he charged ; them that they should tell no man of him. *^ 9 . ‘ 27 ^^ 20 ! 31 And he began to teach them, that the Son of 3i • Ac. s. 37. man must suffer many things, and be rejected of the elders, and of t\\Q chief priests, and scribes, and be a]vit. I6. 2i;’Lk. 9. 22 ' cli. 9. 31 • 10. 33 ; Mt. 17. 22, 23 ; 20. 17 ; 26. 2 ; Lk. 13. 33 ; 18. 31 ; 24. 6, 7. ’ 29. Jesus now asks the twelve their opinion of him. And he saith 9 etc. And he asked them, accordins^ to the hig hest critical authorities. Ye is ern- pliatic, and in contrast to men (ver. 27), whose views they had just given. Ye have told me the confused and con- tlicting views of tlic people; hut ye, loho do ye say or declare me to be ? And Peter answereth; for the twelve, for Jesus addressed his question to them. Peter appears to have been the spokesman of the apostles, and to have acted somewhat like the chairman of a committee, or the foreman of a jury ; cli. 10 : 28 ; Matt. 15 : 15 ; Luke 12 : 41 ; John 6 : 68. Compare Matt. 17 : 24 ; John 13 : 24. The eleven assent to his declaration of their faith, for they make no other reply. Thou art. The 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 I say or believe that thou art ; but firmly, confidently, and with all the reverence becoming the announcement of so important a fact. Thou art the Christ, the Messiah, or the 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 fulfilled all the types of anointed prophets, priests and kings of the old dispensation — the great Prophet, Priest, and King. Luke (9 : 20) gives the answer of Peter briefly and emphatically: “The Christ of God.” Matthew (16 : 16) the fullest: “Thou art the Christ, the Son of the living God ;” and he adds what Jesus said to Peter, Matt. 16 : 17-19. Mark was not BO intent as Matthew in relating the words of Jesus; besides, writing, pro- bably, under Peter’s direction, he mo- destly relates only what was necessary regarding him. See on verse 32. Com- pare ch. 6 : 50. Mark and Luke give the main and essential proposition of Peter’s answer ; Matthew’s form is more descriptive, and expresses the fullness of their faith. 30. And he charged them ; strong- ly, strietly, implying that they would incur his disi)leasnre should they dis- obey. Should tell no man of him ; that is, this confession (Luke 9 : 21), “that he is the Christ,” Matt. 16 : 20. The time had not yet come for the pro- clamation that he was the Messiah. He must sutler, 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 RESURRECTION ; RE- BUKES Peter ; teaches the duty AND NECESSITY OF SELF DENIAL. Matt. 16 : 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. 16 : 21) Jesus began to teach them that he must suffer ; the necessity of his sufferings. Before this he had taught them that he was the Christ ; now he teaches them that he, the Christ, 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 speaks plainly, and teaches their necessity. He con- tinued afterward with further particu- lars, ch. 9 : 9-12; 10 : 32-34. 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 propheev, Isa. 53 : 4-10; Dan. 9 : 26; Luke 24^^ : 26, 27, 44, 46. The Son of Man. See on ch. 2 : 10. Matthew adds the fact that “ he must go unto Jerusalem.” Be rejected of. By 153 MARK VIII. A.D. 29. 32 killed, and ^ after three 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 people 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. cch. 8. 34; 10.21; Mt. 10. 38; 16. 24 ; Lk. 9. 23 ; 14. 27; Ac. 14. 21 ; 1 Thes. 3. 3 ; 1 Tim. 3. 12; Tit. 2. 12; 1 Pet. 4. 1 , 2 . the Sanhedrim, the 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 Son of the living God, Mark 14 : 61-64. Elders. See on ch. 7 : 3. Chief priests. The heads of the twenty-four classes into which David divided the priests (1 Chron. 24 : 7-18; Luke 1 : 5), the high ])ricst, who was generally president of the Sanhedrim, and his surviving pre- decessors. Scribes. See on ch. 1 : 22. After three days. A popular ex- pression equivalent to “the third day ” of Matthew 16 : 21, 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, which 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 rebuke him. lie 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 recorded 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, through Mark, passes over that which would tend to his own lionor, he states plainly his own intirmity 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 ignorance 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, imperfectly 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 tlie Lord had just bestowed upon him, al- though only in his representative ca- pacity, he could not have betrayed his own infirmity in one act more com- pletely than in that recorded here by Mark and Matthew.” — J. A. Alexan- der. 33. And Avhen he had turned about^ etc. Literally, And he Uirning npon^ and seeing his disciples. The mean- ing seems to be. He instantly turned upon Peter with 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 his dis- ciples. Mark alone thus minutely pic- tures the movements and looks of Jesus in administering this rebuk*. These A.D. 29. MARK VIII. 159 85 up his cross, and follow me. For whosoever will John 12. 25. save his life shall lose it ; but whosoever shall lose his life for my sake and the gospel’s, the same shall 80 save it. For what shall it profit a man, if he shall were indelibly impressed on the memory of Peter. Get thee behind me, Satan. Similar to the words used by Jesus to Satan in the wilderness. Matt. 4 : 10. Begone^ out of my sights Satan. Satan, meaning adversary^ is tlie Hebrew proper name of the devil. He was present with Peter, influencing him to evil. Compare Luke 22 : 8 ; Acts 5 : 8. And Peter, in opposing what Jesus had said, as if untrue, was acting as a re- presentative of Satan. Compare Matt. 4 : 8, 9. Matthew adds the explanatory clause : “Thou art an offence unto me,” an aggravation, exceedingly dis- pleasing to God and me. The believing Peter was indeed a foundation stone; but the unbelieving Peter a stone of offence. For thou savorest, etc. For thou thbilcest not the things of God^ but the things of men. Thou art not of the mind of God, but of men. Com- pare Isa. 55 : 8 ; Kom. 8:5; Col. 8 : 2. His 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 designs of God. M. And when he had called the people with his disciples. The duties of self-denial and self-sacrifice were of interest to and binding upon all. But the great doctrine of ids suf- ferings was, for the present, intended 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 (9 : 18), who represents Jesus alone praying when he began his private interview with his disciples. It is not strange that a crowd should have collected around him in the vicinity of Csesarea Philippi, as well as elsewhere. Jesus having retired for prayer, the twelve may liave first come to him, and then the ])eople m ty have drawn near. ■Whosoever will come after me. Purjio'cs or desires to come after me as iny f(>llow(T or disei])le. Deny him- self. Kenounee himself, abstaining from everything that stands in the way | of duty. Take up his cross, etc. l A proverbial expression, denoting the self-denials and self-sacrifices, 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 must suffer ; now he teaches them and the people that diseipleship also in- volved sufferings and self-denials. Taking the cross and following Christ are inseparable. Every one has his ovvn cross, which he must take will- ingly, and follow Christ, not the world, or any object of selfish inclina- tion. The language is an allusion to that severest and most disgraceful Ro- man punishment, in which 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 : G. It was, doubtless, very expressive to the disciples when he uttered it, and was well fitted to prepare their mind for trials, as well as for his suflerings and death. Yet that great event served to give an intensity of meaning to this and similar passages, John 12 : IG ; Rom. G : G ; Gal. 2 : 20 ; 5 : 24 ; 1 Pet. 4 :1,2. 85. As he is to lose his life, so they must be willing to lose theirs. For Avhosoever will save his life. The truth enunciated in this proverbial form of expression 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 pur- poses to save his natural or temporal life, makes this his great object, and hence rejects me, shall lose his higher spiritual life. But whosoever shai! lose, etc. But whosoever shall lose his temporal life for my sake and the gospel’s, making it secondary and sub- servient, shall save his life in the higher and spiritual sense. He shall “find” eternal life, Matt. 16 : 25. He shall save both body and soul to a celestial, heavenly life. Comi)are Paul’s lan- guage in Phil. 3 : 7, 8, “I have suf- fered the loss of all things,” etc. 8G. For Avh at shall, etc. Forwhat will it profit a man. Further reason for 160 MARK VIII. A.D. 29. 37 gain the whole world, €nd lose his own soul ? Or what shall a man give in exchange for his soul ? e Mt. lO. 33 • Lk. 38 ® Whosoever therefore ^ shall be ashamed of me and 26 ; 12 . 9 .’ of my words in this e adulterous and sinful genera- ^ tion ; of him also shall the Son of man be ashamed, e is. 57 . 3; Mt. 12. ^when he cometh in the glory of his Father with the holy angels. h Mt. 26 64 self-denial in following Christ. The in- terrogative form makes the statement the more emphatic. It cannot by any means profit him, if he acquire the whole world and all of its enjoyments, etc. Lose his own soul. To suffer loss or ruin as a penalty for a fault or crime ; hence, to forfeit his soul by seek- ing the world and not following Jesus. The very spirit that 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 the 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 ; Heb. 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 an exchange., ransom-price, or equivalent for it ? How can he pos- sibly redeem it ? The interrogative form makes it especially emphatic. He cannot possibly find an equivalent; the ruin will be irretrievable, and hence perpetual. Compare Ps. 49 : 7, 8. If the soul is lost, all is lost, the man has lost himself (Luke 9 : 25), and cannot even attempt, much less obtain, a ran- som. Notice the argument for fol- lowing Christ in self-denials and taking the cros^, 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 who does not thus follow Christ, for he shall forfeit his soul, ver. 3(5. 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 ill self-denial and crosses derived from what his hearers might experience at the judgment. This is partly omitted by Matthew, and briefly given by Luke. Whosoever there- fore. Rather, For xchoever. Ashamed of me, as his Lord and teacher. Of my words, doctrines and precepts, my teachings. Very probably the feel- ings of pride and shame had, 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 idolatry 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 husband, and in their spiritual idolatry (Ezek. 14 : 3), they were indeed an adulterous., faithless 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, Rom. 1 : 16. Of him also shall the Son of man, whom you now see, be ashamed, rightly and justly disown- ed and rejected by him, when he cometh in the glory of his Father, when in contrast to his jiresent humble condition he shall come in the glorious majesty of God the Father, John 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 he shall render to every man ac- • cording to his works. Matt. 16 : 27 ; 7 : 21 ; 13 : 40-42 ; 25 : 31, 41. Remarks. 1. Jesus pities men in temporal as well as in spiritual poverty. Like him A.D. 29. MARK VIII. 161 we should have compassion on the poor and destitute, vers, l-o ; eh. 6 : ; Luke 10 : o0-o7 ; Col. 8:12; 1 John 8 : 17 ; James 5 : 11. 2. Great straits may attend following Jesus. But let us follow on ; he will provide, vers. 8-9; Fs. 84:10; Isa. 88 : 16 ; Matt. 6 : 80-84. 8. The people waiting continuously on Jesus three days — a rebuke, an example, and an encouragement to many in our day, vers. 2, 8 ; Isa. 40 : 81 ; Acts 1 : 12—14. 4. For other thoughts on Feeding the Four Thousand, see on Feeding the Five Thousand, ch. 6 : 85-46, Remarks 36 to 45. 5. Jesus was soon known wherever he went. So will the Christian be, if he is faithful to Christ, vers. 10, 11 ; iMatt. 5 : 18-16 ; Acts 4 : 18 ; Acts 28 : 8-9, 17, 80, 81. 6. We should seek after light and truth ; but beware of a caviling spirit, ver. 11 ; John 8 : 6-8 ; Acts 18 : 42-46. 7. Wickedness and unbelief are a cause of grief to the Lord Jesus, ver. 12; ch. 7 : 84; 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, 18 ; Dan. 12 : 10 ; Ilos. 9 : 12 ; Heb. 10 : 81. 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 : 7-15, 81-34; 6 : 26, 27. 11. False doctrines have an insidious influence. Christians may be affected by tl’.ose around them, when they little suspect it, ver. 15 ; Gal. 5:9; Eph. 4 : 14 ; 2 Tim. 4 : 8 ; Rev. 2 : 14, 15. 12. One error may pervert a whole system of doctrine, or affect tlie whole of one’s practice, ver. 15 ; 1 Cor. 5 : 6-8 ; Gal. 5 : 9. 18. Guard against superstition and formulism 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 spiritual apprehension, vers. 16-18 ; 1 Cor. 8:1; Heb. 5 : 12. 15. Be more anxious about spiritual than bodily nourishment, vers. 16, 17; Luke 10:41,42; 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 : 82 ; 2 Pet. 1 : 16-18 ; Rev. 8 : 8. 17. Sinners are spiritually blind, ver. 22 ; John 9 : 39; 2 Cor. 4:4; 1 John 2 : 11 . 18. Christ is not limited in his man- ner of working and of saving men. Beware, therefore, of limiting his power and spirit. Beware also of ruts, vers. 22, 28; John 8:8; Rom. 11 ; 84; 1 Cor. 12 : 4-11. 19. Sometimes Jesus confers his favors instantly ; at other times, gradu- ally, vers. 28-25. H In conviction, compare Saul of Tar- sus with Lydia, Acts 9 : 8-6 ; 16 : 14. In conversion, the Pentecostal converts with the eunuch. Acts 2 : 41 ; Acts 8 : 81-87 ; also with Paul, Acts 9 : 9, 11, 17, 18 ; Apollos, Acts 18 : 26 ; and the twelve disciples at Ephesus, Acts 19 : 1-6. 20. Whoever by faith has caught glimpses of Jesus and spiritual truth, should take courage, vers. 24, 25 ; ch. 4 : 26-29 ; Pi-ov. 4 : 18 ; Phil. 1 : 6. “The blessed experience of the first believing look : a strengthening of faith, which became the transition to perfect sight.” — L ange. 21. A good place for beginning a reli- gious life : at home, in our own family, ver. 26 ; ch. 5 : 19. 22. “ Happy are those journeys in which time is not wasted on trifles, but redeemed as far as possible for the con- sideration of spiritual things,” ver. 27 ; Luke 9 : 57-62; 24 : 32; Deut. 6 : 7. 28. Many speculate about Jesus and seem to know much of him, yet fail of saving knowledge, vers. 27, 28 ; 2 Tim. 8 : 7; 1 John 2 : 22. 24 We must both believe in Jesus as the Chi’ist, 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. 80 ; ch. 9:9; John 16 : 12 ; Eccle. 3 : 7. 26. The atonement was a necessity. If sinners could have been saved with- out it, they would have been. But “the Son of man must suffer,” ver. 81 ; Luke 24 : 26 ; Acts 17 : 8 ; Rom. 8 : 24-26 ; Gal. 2 : 21 ; Heb. 9 : 22. 27. Unrenewed people generally think their own way better than Christ’s. And even Christians may 162 MARK IX. A.D. 29, IX. And he said unto them, ' Yerily I say unto you, ‘ ^t. 16. 28; Lk. That there be some of them that stand liere, which * ’ sliall not taste of death, till they have seen ^ the ^ Mt. 24. 30 ; 25. kingdom of God come with power. sometimes thus oppose Jesus, ver. 32 ; Gal. 3:1-4. 28. How much ignorance, pride and conceit may be mingled 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, vcr. 33 ; Korn. 8:6-8; Gal. 5 : 21 ; 1 Pet. 2 : 11, 20, 21 ; 1 John 2 : 15-17. 30. Learn to exercise charity toward erringi disciples, vers. 32, 33 ; Gal. 6 : 1 , 2 . 31. Self-renunciation is the soul of true confessing of Christ, ver. 34 ; 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 ! vcr. 38 ; Prov. 29 : 25 ; 2 Tim. 1 :8; 2:12. CHAPTER IX. Tliis 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 gloi y, thus encouraging them, and preparing them for scenes of trial and suffering. This gives rise to a conversation regai d- 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 through Galilee, lie again predicts his death and resurrection. On their way to Capernaum, the disciples contend forthe pre-eminence, which leads Jesus, on their arrival there, to discourse on humility and true greatness ; on in- tolerance and offenses ; on purity and peace. Tlie events are evidently nar- rated 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 arbitrary 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 some of those standing here. Of the twelve and of the multitude, all of whom he was addressing, ch. 8 : 34. Which. Who. 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 tvith power., 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. The 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 effusion 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 Tvamfiguration. 2 ^ AND after six days Jesus taketh icith him Peter, ' Mt. 17. 1; Lk. 9. and James, and John, and leadeth them up into an thus inchicling a series of events, all ranging under one deseription, and ful- lilletl by one proplieey. Thus, the reign of Solomon is a type of the glory and the durability of the reign of Christ, the Sou of David, Ps. 72. The return of Israel from their captivity at Baby- lon is linked in prophecy with the fu- ture triumph and glory of spiritual Israel. According to this principle, this prediction was fiiltilled to the apostles and disciples in the resurrec- tion (Rom. 1 ; 4), to the multitude and people generally in the pentecostal sea- son, and the complete, miraculous es- tablishment of Christianity (Acts 4 : 25-30 ; 13 : 32-34 ; 2 Cor. 13 : 4 ; Ps. 2 : 6), and to the Jewish nation in his pro- vidential coming at the destruction of Jerusalem, which was a type of his hnal coming. We can hardly refer this prediction to the transfiguration, which occuri’ed only a few days after; for the expres- sion, shall vot taste of death tillf im- plies some distance of time, and not merely length of privilege. Compare 2 Pet. 1 : 15. So, also, it is not absolutely necessary to include in the fulfillment Christ’s second coming to judgment; yet, the reference of Jesus to that coming, in the preceding verse (ch. 8 : 38), would naturally suggest 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 coming. John (John 21 : 22), and probably Philip, survived the destruc- tion of Jerusalem, w’iiich occurred about forty years after this. 2-16. The Tuansfiguration. Jesus miraculously presented to three chosen disciples, as a spiritual and glorified Savior, the Redeemer and Lawgiver of his people. An earnest of his future glory and that of his followers. Matt. 17 : 1-9 ; Luke 9 : 28-tl6. In the first portion of the narrative Luke is the fullest, but in the latter portion Matthew and Mark. The ac- counts of the two latter are very simi- lar, but Mark is the more vivid ; he alone records the looking around of the disciples, discovering the sudden van- ishing of Moses and Elias ; and the questioning of the disciples among themselves what rising from the dead should mean. 2. After six days. Six days after the confession of Peter, related in the preceding chapter. Luke (9 : 28), count- ing the days of Peter’s confession and of the transfiguration, says, less defi- nitely, “about eight days. ” It was very fitting that Jesus should make some exhibition of his glory as a divine and human Savior, very soon after Peter’s confession and his own ])rediction of his sufferings, and his discourse on self-denial. "^The specification of time suggests, and indeed implies, some connection or relation between the pre- ceding discourse and the Transfigura- tion. Why Jesus must suffer death, and how glory should follow, was a mystery to the disciples. Jesus 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 and King, the suffering and the glorified Redeemer. Taketh Avith him. Literally, Takes along or loith, as companions or attendants. Peter, James and John.. The thi\‘e specially-favored apostles, and the most intimate bosom friends of Jesus, They alone saw Jesus raise the daughter of Jairus (eh. 5 : 37), and they alone were the witnesses of his agony in the garden, ch. 14 : 33. Now they are chosen to behold his transfigured glory. Peter refers distinctly to this wondrous scene, 2 Pet. 1 : 16-18. John, in a more general manner, says, “We beheld his glory,” John 1 : 14. Leadeth them up into a high mountain apart by themselves. He brings them to the summit of a mountain, to a secluded, solitary place, and there they were alone by them- selves. Luke (9 : 28) says that Jesus came to pray, and that the discii)les were heavy with sleep. Some there- fore suppose that the Transfiguration occurred at night — a very probable sup- position ; for night was a very common season with Jesus for ])rayer (ch. 6 : 46 ; Luke 6 : 12), and he did not descend 164 MAKK IX. A.D. 29. high mountain apart by themselves. And he was 3 transfigured before them; and his raiment became shining, exceeding white as snow; so as no fuller 7. 9; Mt. 4 on earth can white them. And there appeared unto them Elias with Moses : and they were talking with the mountain till the next day. Be- sides, the whole scene could be seen to better advantage at night than by day. What mountain this was, is wisely con- cealed from us. Tradition says it was Mount Tabor, the highest peak in Galilee, five miles east of Nazareth, but without foundation ; for a fortified town stood on the summit of Tabor, and was garrisoned 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 Transfiguration, ver. 30, It was, more probably, on one of the summits of Hermon. “Standing upon the height which overlooks Caesarea Philippi, I looked around upon the towering ridges which Great Hermon, the Sheikli 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 which, from its peculiar position, foi m and elevation, might aptly be spoken of as a Miigh mountain apart,’ when, cast- ing my eye casually doAvn 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 pleased at observing that the mountain-top met all the re- quirements of the Gospel narrative.” — Dk. Wm. Hanna, Life of Chrht^ 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 juaying. 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 person. 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, hisgamienU^ clothes^ especially his outer ones, which w^ere 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 exi'-ressive the language, became shining. Exceeding white as snoAV ; than w hich nothing could be whiter. Some very ancient manuscripts omit as .woz/:; ; others retain it, and Meyer remad^sthat if it were an interpolation it would be as the sun., after Matt. 17 : 2. So as no fuller on earth, etc. Rather .sza7z, i. e.y garments, as no fuller on earth can icliiten., or, according to some ancient manuscripts and high critical authority, can so whiten. No fuller can produce such whiteness. It was supernatural. The Romans carried the art of whiten- ing to a high degree. The Jews also gave much attention to it. Linen gar- ments were made to glisten with wdiite- 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 i. n. ~ 6 Moses, and one for Elias. For he wist not what to appearance, but a glorious reality. Elias with Moses. Elias is the Greek form of the Hebrew name Elijah. While Matthew and Luke say Moses and Elias ; Mark has the peculiar ex- pression above, putting Elias first and adding with Moses. 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 mind of the evangelist went out naturally to Elijah first, whose appearance had been especially expected by the Jews, ver. 11. Peter, under whose direction Mark wrote, may have at first imagined that the prediction of Malachi (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 strokes of Mark’s style, whieh takes us to the mount, and seems to put us in Peter’s position. Moses was the repre- sentative of the law, and Elijah of the prephets. Luke tells us that they “ ap- peared in glory also that the disci- ples were heavy with sleep ; but awak- ing, saw Jesus in his glory and 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 have 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 Alount Nebo, and the Lord “ buried him in a valley, in the land of Moab, over against Beth-peor.” There is no reason for believing that he had been raised from the dead. He may have appeared in a form assumed by angels on other occasions. Were talkimj with Jesus., while they were with him, and were thus engaged when the disciples saw them. The sub- ject of the conversation, as Luke (9 : 31) informs us, was his death., “ his decease {departure) which he should accomplish at Jerusalem.” They speak of that which the 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 him. Master. Literally, Eahbi^ the Hebrew word meaning blaster. 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 : 33) give Greek transla- tions of it. It is good, etc. Joy, a holy, spiritual ecstasy pervaded the souls of tlie disciples. 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. 6. To work and suffer Avas better than to remain there. Their time for rest and glory had not yet come. Peter, in his bewilderment, proposes to erect three tabernacles, booths or tents, doubtless here of branches and leaves of trees, such as could be made in that solitary retreat. 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 I this strange request : For he wist 166 MAEK IX. A.D. 29. 7 say ; for they were sore afraid. And there 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 they had looked round about, they saw no man any more, save Jesus only with themselves. 9 And as tliey came down from the mountain, he ° cli. 8. 30 ; Mt. charged them that they should tell no man what things they had seen, till the Son of man were risen not what to say. For he knew not, etc. His words came forth without thought or deliberation. He felt he must say something, and he uttered that which came first into his mind. Luke (9: 33), presenting a little diflferent side of Peter’s bewilderment, says, “not knowing what he said.” The cause of this state of mind is given : For they, Janies 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 first stage of this fear, while Matthew (17 : 6) describes its climax and oveipowering influence when the voice spoke out of the cloud. 7. Two more wondrous events occur, the cloud and the voice. And there was, etc. And there came, or became a cloud; it came into existence. That overshadowed them, making a sheltering covering to them. A differ- ent covering from what Peter had sug- gested. Matthew (17 : 5) says it was a bright cloud. It was the symbol of the divine presence, as was the cloud over the tabernacle (Exod. 40 : 38), the cloud on Mount Sinai (Exod. 24 : 16, 17), and the cloud in Solomon’s temple (1 Kings 8 : 10, 11). Compare Exod. 16 : 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 ch. 1 : 11, giving the same attestation as that at his baptism. Matthew (17 : 5) gives the fuller form, having the words, “ in whom I am well pleased.” The divine testimony is at- tended by the command which was Wanting at his baptism. Hear ye him. Attend to his instructions ; hear and obey him as the Messiah, the Prophet and Lawgiver of the church. Compare the prediction in Deut. 18 : 15-19 ; Acts 3 : 22 ; 7 : 37. God would now speak through his Son, Heb. 1 : 1, 2. He is emphatically the Great Teacher. In these occurrences the disciples were favored with a sign from heaven. Compare 2 Pet. 1 : 16-18. 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 : 6) relates that when the disciples heard the voice from the cloud they fell on their face, but Jesus touched them and they re- covered from their fear, and looked ijp. 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 Jesus only with themselves. They saw Jesus only, or alone, the one fore- shadowed, 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 tmnslated), “ 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, Jesus charged his disciples that they should tell, relate, narrate in detail to A.D. 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 sliould mean. 11 And they asked him, saying. Why say the scribes 12 P that Elias must first come ? And he answered and told them, Elias verily cometh first, and restoreth all things ; and ^ how it is written of the Son of man, that he must suffer many things, and ‘ be set at PMal. 4. 5; Mt. 17. 10. »» Ps. 22. 6 ; Is, 53. 2. etc. : Dan. 9. 2<). Lk. 23. 11 ; Phil. 2. 7. no man, noone^ what they saw on the mount. The time had not come for its announcement. 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 glorified Redeemer. Till the Son of man, etc. Except leJieri the ISon of man s/ioidd ham risen from the dead. Then they 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, with, rather to themselves ; they kept it secret. Or, with a different punctuation, w’hich upon the whole seems preferable : And they kept the sayUig^ questioning among themselves^ etc. They resolutely retained the saying in their minds, pondering it. According to either, it is implied that the disciples obeyed, w hich is plainly de- clared in Luke 9 : 36. One thing in that saying gave rise to questioning or in- quiring among themselves, namely, what the rising from the dead should mean, or literally, is. Their doubt w'as not about the resurrection generally, for all the Jews, except the Sadducees, held 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 diffi- culty. The death of Jesus was contrary to their preconceived views of the Mes- gi:ih, who they expected would live for- ever, John 12 ; 34. They therefore ques- tioned wdiat this rising from the dead was ; w’licther 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, had come to him, so he in some miraculous manner might go among the dead and return. 11-13. Jesus answers the question CONCERNING 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 personally, 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 : 1-4 ; 4 : 5 as having been just fulfilled on the mount. Yet why did not Elijah stop and do the Avork he was expected to do ? Or Avas this appearance of Elijah a precursor of a greater coming of Jesus, which might be 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 Avith simply. And he said to them. Elias verily cometh first* 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 MAKK IX. A.D. 29. 13 nought. But I say unto you, That ® Elias is indeed 14 : it. come, and they have done unto him whatsoever they listed, as it is written of him. Healing of a deaf and durrib demoniac, 14 ^AND when he came to Ms disciples, he saw a Jesus admits the faets, hut would cor- rect false notions. The “restoring all things” was a brief summary of the prophecy concerning Elijah. “ He shall prepare the way before me “ he 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 reformer, re-establish- ing, reducing to order, and bringing things to a proper religious state. Some interpreters suppose a double coming of Elijah — the lirst “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- clii 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 he 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- I’ias by the angel, Luke 1 : 17 ; and also so declared in the next verse and in Matt. 11 : 14. And how is it written. 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, A7id how is. it written of the ISon of man? 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^ despised^ Isa. 53 : 3. This pre- mres 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 Elias is indeed come, etc. That he has also come, and they^ the Jews, the scribes being their spiritual leaders, did unto him as they listed, chose, or would. 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, Luke 7 : 80,33. 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 whom 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. 21-25. 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. 29 ; Matt. 17 : 20, 21. Luke omits all reference to this last point. 14. When he came to his dis- ciples* To the nine apostles, whom A.D. 29. MAEK IX. 169 great multitude about them, and the scribes ques- 15 tiouing with tliem. And straightway all the people, when they 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 "Mt. 17. 14-16; of the multitude answered and said. Master, I have brought unto thee my son, which hath a dumb he had left the day before, ver. 2. Pos- sibly other disciples were also present. From Luke 9 : 87 we learn that it was “ the next day when they were come down from the mount.” It was prob- abl}" near the foot of the mountain. See on ver. 2, Dr. Hanna’s description. All the three evana*elists agree in placing this miracle immediately after the Trans- figuration. A great multitude with the implied idea of pressing about them, the disciples, who were just then objects of curiosity and mingled contempt, because of their inability to heal the demoniac. The scribes. Simply scribes, who were in the crowd, and gladly used this oppor- tunity of exulting over the weakness of the "disciples. Questioning with them in a caviling manner, and thus disputing with them. What was the subject of discourse can only be in- ferred. The scril)es very probably were dedueing from the failure of the dis- ciples the inability of their Master. How marked the contrast between the glory on the mount, and the scene of misery and unbelief below ! There Christ’s honor and authority manifested and proclaimed ; here 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 Transfiguration 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 just at this time, while the scribes were engaged in caviling and disputing with his dis- ciples. His calm, heavenly and awe- inspiring dignity and bearing were ad- apted also to })roduce amazement. Running to him saluted him. The curious and despising throng be- came a wondering, eager and welcom- ing one. They would hasten to repair their error, and disown any part with the caviling scribes, who were still left behind with the disciples. 16. The scribes. According to the highest critical authorities this should read simply, tJiem^ referring specially to the scribes (ver. 14) ; yet the people (ver. 15) may be included, who had just been read}^ 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 attempt 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 with 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- ciples. 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. Teacher. I have brought. Father, I brought to thee my son^ a while ago, not knowing of thy absence, and I now 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 described 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. His dumbness consisted 170 MARK IX. A.D. 29. 18 spirit; and wheresoever he taketh him, he teareth him ; and he foameth, and gnasheth with his teeth, and pineth away : and I spake to thy disciples that 19 they should cast him out; and they could not. He answereth him, and sai.th, ^ O faithless generation, * I)eii. 32. 20 ; Ps. how long shall I be with you ? how long shall I |q; 20 suffer you ? Bring liim unto me. And they brought iieb. 3. lO. liim unto liim : and ^ when he saw him, straightway ^ ch. i. 26 ; Lk. 9. the spirit tare him ; and he fell on the ground, and wallowed foaming. ill his inability to utter articulate sounds, Luke 9 : 39. 18. The father describes the terrible handling of the child by the demon. Wheresoever he taketh him. Wherever he seizes him, as if to destroy him. At any time the demon might ex- ert his frenzied power upon tlie ehild, producing sudden and violent parox- ysms. He teareth him. He throws liim into convulsions. He foameth. The effect. The cliild was not only in- wardly racked and convulsed, but he foameth at the mouth, gnasheth or grinds with his teeth, and pineth away, swooning away, his strength be- coming entirely exhausted. The accounts of the three evangelists show independ- ence, but no real discrepancy. The father, in Matt. 17:15, says, “for oft- times he falleth into the fire and oft into the water;” and in Luke 9:39, “ hardly departeth from him, bruising him.” The three descriptions taken to- getlierform a fearful picture of the 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- pression, They were not (strong enough to cast him out. This lack of power was owing to their weak faith, ver. 29 ; Matt. 17 : 20. Jesus had given them power to cast out unclean spirits (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 transfiguration. 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. L^nbelievingrace. 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 exc amation, not of impatience of life, nor of continuance with them ; but of holy displeasure at their unbelief and hardness of heart. Suffer you. Bear ivith yon^ exercising patience with you, in your unbelief. Com- pare Exod. 32 : 19. How great the unbe- lief of the people in view of the time he had been exercising his ministry, and the wonderful miracles he had performed ! Compare John 14 : 9. And his ministry was drawing 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 multitude, 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, several being re- quired to do it. When he saw him, or seeing him; the boy seeing Jesus. The masculine form here, while tlienoun 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 different 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 demon. He has great wrath, knowing that his time was short, A.D. 29. MARK IX. 171 21 And he asked his father, How long is it ago since 22 this came unto him ? And he said, Of a child : and ofttimes it hath cast him into the lire, 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 tilings are 24 possible to him that belie veth. And straightway the father of the child cried out, and said with tears, * ch. 11. 23 ; Mt. 17. 20; Lk. 17. 6 ; John 11. 40 ; Eph. 2. 8; Phil. 1.29; 2Thes. 1. 3, 11 ; lleb. 12. 2. Rev. 12 : 12. A further effect was visible : the boy fell upon the ground, and Aval- loweS, rolled hwiself 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 strengthening of the father’s faith. Of a child* A strong expression in the original, equivalent to saying even from a child^ even fi-om childhood, without exactly fixing the age. 22. And oft-times, etc. The father not merely answers the question, but, for exciting the compassion of Jesus, further describes the miserable condi- tion of the child under the power of the demon. To destroy him* He regards the demon as an enemy who would kill his only son. If thou canst do any thing ; showing a weak faith ; doubt- less too weak at. first, but now more weak from the failure of the disciples, and the raving of the demon on ap- proaching Jesus. Have compassion on us and help us* A strong and earnest entreaty, Help ?«,s, moved with jnty toward ics. Notice he sa3^s join- ing the life and health of his child with his own. Compare the prayer of the Syrophoenician woman for her daugh- ter, .Matt. 15 : 22, 25. 2ii It thou canst believe* The difficulty is not in my power, but in thy faith. I can help thee if thou canst be- lieve, for all things, etc. Or, accord- ing to high critical authorities, Jesus quotes the expression of the father, As it regards^ If than canst? All things^ etc. It is better to regard the quotation not as a question, but as an exclamation. This the revised version of the American Bible Union admirably does, thus : Jf thou art able! All things are possible to thee believing. Be not anxious about my ability; see to thine own faith. Ail 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 affirms his own ability, but conditions the cure upon the father’s faith. Some commentators very strangely draw an argument for infant baptism 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 baptism or salvation, is equal- ly unscriptural, Prov. 9 : 12 ; ch. 16 : 16. We wait to see a single example of either addueed from the word of God. A truth altogether different, however, is taught. In answer to the prayers of Christians the Holy Spirit deseends 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 Christians often become the connecting link in a chain of events whieh result in the salvation of souls. 24. Straightway * * * cried out* The effect upon the father was instantaneous and efiectual. 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, Avhich was neeessary to granting his request. With tears is omitted by the highest critieal autho- rities. So also is Lord omitted. I believe* I do believe that thou canst cure, and I believe all that thou hast said. I am sensible loo 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 own 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 nowg feeling his own unbelief, and seeing the neeessity of faith in order to a cure, 172 MARK IX. A.D. 29. 25 Lord, I believe; help thou mine unbelief. When Jesus saw that the people came running together, he rebuked the foul spirit, saying unto him, Tlioit dumb and deaf spirit, I charge thee, come out of 26 him, and enter no more into him. And the spirit cried, and rent liim 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- ® Mt. 17. 19. ciples asked him privately. Why could not we cast he implores help for himself, and that thus his son may be healed. He de- sired his unbelief to be helped away ; or to be helped against it. In other words, he wanted his infirmity helped, his faith strengthened, and the bar- rier in the way of his son’s cure 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 heals his son. The people came running together upon or to the spot w here 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 people 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 fiendish power before the people. He therefore with authority rebuked the foul, midean spirit J see on ch. 1 : 23. Dumb and deaf spirit* Jesus thus clearly connects the demon with his deafness and dumbness. It was not a mere disease. I charge, or command. I is emphatic, and in contrast to his disciples. Not my disciples, but J, with my divine authority and power, 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 w^as perfect and lasting. This, with ver. 18 and Luke 9 : 39, may together indicate that the demon had been in the habit of departing from the child and then re- turning. Compare Matt. 12 : 43-45 ; Luke 11 : 21r-26. 26. “ ‘ Most unwillingly the evil 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, Miracles^ p. 296. The demon cried, uttered a shriek of rage and anguish at being compelled to leave. Rent him sore, greatly^ or sorely. Convulsed him violentl 3 \ This shows the terrible malignity and cruel- ty of the demon. So dreadful was this last paroxysm that the child was, became^ as one dead* His bodily powers were entii'ely exhausted, he sw^ooned, apparently with no breath and life in him. This vivid description is peculiar to Mark. Many, or the mayiy^ 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 him., 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 ; Rev. 1 : 7. Luke (9 : 43) adds, that “they w^ere all amazed at the mighty power of God.” 28. The conversation of the nine with Jesus regarding their inability to cast out the demon is here very briefly 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 in-doors. 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 forth by nothin^', but by ^ prayer and fasting. l Cor. 9. 27; Jesus again foretells his death and resurrection. 30 AND they departed thence, and passed tli rough Galilee. And he would not that any man sliould 31 know ‘'For lie taught his disciples, and said unto them. The Son of man is delivered into the ‘ ’ * hands of men, and they shall kill him ; and after that etc. Implies that they had cast out demons on other occasions ; and that they had actually attempted, but failed on this. 29. This kind; of evil spirits. Jesus in his reply intimates that there are grades among demons, and that the one which had just been expelled was one of tlie worst. Compare Matt. 12 : 45; Eph. 6 : 12. By prayer and fasting* As yet the disciples were not accustomed to fast, ch. 2 : 18. In the fuller account of Matthew (17 : 20), Jesus tells tliem that their inability arose from their unbelief. Here nothing is said of their unbelief, but the reason of it is implied : they had not prayed and denied themselves sufficiently to exercise the faith necessary for casting out so strong and malignant a demon. But while tlie reply may have reminded them of neglect, it was doubtless also given for their after guidance. 30-32. Jesus the second time fore- tells HIS OWN DEATH AND RESURREC- TION. Matt. 17 : 22, 2;F, Luke 9 : 44, 45. The three accounts show independence without discrepancy. That of Mark is somewhat the fullest. 30. Departed thence ; from the vicinity of CcCsarea Philippi (ch. 8 : 27 ; Matt. 16 : 13), near tlie foot of Hermon, where the lunatic child was healed just after the descent of Jesus from the Transfiguration. Passed through Galilee* They went on their way through Galilee, traveling in a quiet and private manner toward Capernaum, ver. 33. And he would not that any man should know it; that he was thus journeying. He would as far as possible avoid public attention. Matthew (17 : 22) speaks of Jesus abid- ing in Galilee; and from John 7 : 1-9 we may infer that Jesus, during this whole period, rather sought retirement. 31. A special reason given for this private journeying : For he taught his disciples ; he was teaching them further respecting his approaching suf- ferings and death which he had before predicted, ch. 8 : 31. This was the time when he would continue these instruc- tions, and hence he would not be inter- rupted by the multitude. Disciples; probably the twelve, his nearest and most confidential followers, whom he w'ould specially instruct in these doc- trines. Some would also include 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. According to some, this has referencii to his betrayal b}^ Judas, a future fact being spoken of as present, as indeed it was present before the mind of Jesus. But it is better to regard this as refer- ring to the fact that Jesus had already been given up by the Father to men, in order that he might suffer and die. Acts 2 : 23. The divine plan of his sufferings and death had formed the topic of dis- course on the mount (Luke 9 : 31); and now it is the topic to his nearest circle of disciples. It would seem from Luke 9 : 43, 44, that Jesus began these in- structions almost immediately after the healing of the lunatic child ; and from Matthew and Mark, that he continued these instructions while journeying in Galilee. According to Matthew (17 : 22) and Luke (9 : 44) Jesus foretells his betrayal. Jesus thus imparts additional information to what he had given im- mediately after Peter’s confession, ch. 8 : 21. He was delivered up by the will and counsel of God, and he was to be betrayed into the hands of men* It was thus not a reiietition, 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. ^ But they 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 dLk. 18. 34; 24. 25, 26; John 8. 27, 28 ; 10. 6 ; 12. 16; 14. 5-9; 16. 17, 18. e Mt. 18. 1 ; Lk. 9. 46; 22. 24. rise, from the dead, through his divine power, John 10 : 18. ii2. They understood not that saying. Luke (9 ; 45) explains hy adding, “ It was hid from them, 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 (John 10 : 25, 29), and it was easy to un- derstand him so now. Three of the disciples had seen him transfigured, and might infer that it was not necessary for him to literally die and rise in order to enter upon his full glory. Jesus had taught his followers the necessity of a spiritual crucifixion and death (ch. 8 : 34-38), and they might infer a similar meaning was to be given to his lan- guage concerning himself. See on ver. 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 difficulties ; see Acts 8 : 32-34.” — Annotated Para- graph Bible. And true to life it is add- ed, 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. 33-50. Who are greatest in Christ’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. The three accounts show the diversity of independent narrators, with no real discrepancy. 33. He came to Capernaum. Rather, They canie^ etc. Matthew (17 : 24r-27) at this point relates the miracle in providing for the payment of the sacred tribute, which is passed over by Mark, possibly because it made Peter prominent, under whose direction he wrote. And being in the house. With the idea of having come 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 proba- bly soon after their arrival. He asked them. According to Matthew (18 : 1) the Jesus. But Luke (9: 47), without any reference to questions be- ing asked, says 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 question, recorded by Mat- thew, “ Who is the greatest in the king- dom of heaven?” 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 different points of view, and is really an evidence of their truth- fulness. What was it that ye disputed, reasoned about ^ discussed. Notice that Jesus in his question says not disputed,, the word in the next verse, but reasoned 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 the reason A.D. 29. MARK IX. 175 peace: for by the way they had disputed among 35 themselves, who should he the greatest. And he sat down, and called the twelve, and saith unto them, ^ If any man desire to be first, the same shall be last 36 of all, and servant of all. And ^ he took a child, 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. fch. 10. 43; Mt. 20. 20, 27. ech. 10. 16; Mt. 18. 2. hMt. 10. 40; Lk. 9. 48. why Jesus thus inquired of his disci- ples : They had disputed among themselves, with one anotlier, Avho should be the greatest, ivho greatest^ or, more exactly, with the same meaning, icho ivas greater than the rest. The Greek comparative here is equiva- lent to the English superlative. This dispute shows tlieir worldly views of tlie 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. Wliat gave rise to this disputa- tion, we are not told. It is natural to refer to Christ’s address to Peter (Malt. 16 : 17-19), and to the privilege accorded tlie three disciples in being with Jesus on the Mount of Transfiguration and at the raising of the daughter of Jairus. 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 had not understood Jesus on any occasion as pointing out Peter, or any other disciple, as the greatest. 35. And he sat down, the usual posture of teaching among the Jews, ch. 4:1; Matt. 5:1; Luke 4 : 20. Thus with the solemnity and authorit}" of a divine teacher he called the twelve* He would have all the apos- tles hear this, for even if all were not engaged in this dispute, all had world- ly views of Christ’s kingdom, and need- ed instruction. Desire to be first in rank and honor, to have the pre- eminence in position and honor. Who- 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 servant is not the word for slave, but one that was af- terward applied both to ministers (Col. 1:25) and to deacons, Phil. 1 : 1. It properly means a rnnnev^ a waiter at ta- ble, art attendant^ and includes an idea of voluntary service. The proud dis- ciple who is debased is made to give Jesus a submissive and willing service, though it be in the lowest place. Hence the language, at least, implies that the path to the highest honors is through humility. Matt. 20 : 27 ; 23 : 12. 36. Jesus teaches humility and true greatness symbolically, by placing a child in their midst. Mark’s descrip- tion is vivid and pathetic. He took a child and set him, stood him up^ placed, him in the midst of them ; and then taking him^ ov folding him in his arms^ and having thus treated him with honor and tenderness, 7ie said to them. There is an interesting, though unreliable tradition that this child was Ignatius, the martyr, pastor at An- tioch from about A.D. 68 to 107. But as Jesus was in the house, possibly of Peter (ver. 33), 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 one of these spiritual, humble ones; one of Christ’s little ones, whether a child in years or not. The child was a beautiful symbol of the true disciple who humbly, submissively, and confidently yields himself up to the Savior’s will, guidance, and protection. And it must be received in my name ; on account of me, because he is my disciple, and sustains a j^crsonal relation to me, and from love to me. Here is the reason for l eceiving one such 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: 45. He here shows their nearness to himself 176 MARK IX. A.D. 29. 38 ^And John answered 1dm, saying, Master, we saw one casting out devils in thy name, and he fol- loweth not us : and we forbad him, because he fol- 39 loweth not us. But Jesus said, ^ Foihid him not : ^ for there is no man which 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 i Num. 11. 26-29 : Lk. 9. 49. ^ 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 holds them. 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 he is not only sent by the Father, butis in his divine nature one with the Father. The Father is especially repre- sented in him. Jesus thus taught that his kingdom was spiritual, and that hu- mility and a child-like 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 them against giving offenses. Matthew omits reference to this inci- dent. Luke gives it briefly, but omits the discourse on offenses. And John answered him. This was the response 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 they did right. They saw one casting out demons in thy name, claiming to do it by thy authority, and uttering thy name in doing it. It appears that this one not merely attempted, as in the case of the sons of Sceva (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 us.” Having been commissioned and empowered to cast out demons (ch. 6 : 7), they may have regarded the privilege to have been ex- clusively theirs. They thought it wrong for one not commissioned by Jesus to exercise the power in his name. Com- pare a similar spirit exercised by Joshua, Num. 11: 26-30. 39. Jesus in his answer shows that the man in question could not have been opposed to him, but was evidently act- ing in his service, and relying upon his power. Forbid him not. A general direction ; neither forbid him, nor any other one in a similar position. No mail Avhich 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 speak^ etc. He cannot easily or readily speak against him through whom he has his power. It is evident that he is reall}' 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 properly 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 arc 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 between God and sin. “ He that is not with me is against me” (Matt. 12: 30) ; and so he that is not against us (his disciples are his representatives and one in interest with him) is on our part,/o?* ?6.s. 41. A spirit of 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 whosoever shall offend one of these 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 [oi\ 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: o Ps. 105. 15 ; Zee. 2. 8 ; Mt. 18. 6-9; Lk. 17. 1, 2; Ac. 9. 4. 5 ; 1 Cor. 8. 9-13; 10. 32, 33. p Dcu. 13. 6 ; Mt. 5. 29 ; 18. 8, 9. >• Ko. 8. 13 ; Gal. 5. 24 : Col. 3. 5 ; 1 Pet. 4. 1-3. « Mt. 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 Christ's. The reward that shall come to the smallest tokens 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 ch. 3 : 28) ; but a very strong negative, he shall not los^ he shall in wo wise lose 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 displayed, 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 these little 07ies to offend, cause him to fall into sin and error, eause 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 riiy true and humble followers. What kind of little ones is explained by the words that follow, that believe. It is better for him* It is well or proli table for him rather, and hence, better for him. Millstone* vStrictly 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 upper 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 instrument of punishment for drown- ing criminals. When, therefore, our Savior speaks of the larger and hea- vier millstone being hanged about the neck, he uses the most forcible expres- sion, and affirms in the strongest terms. Punishment by 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. Josephus 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). 43-^8. 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 9 foot, eye, the most valuable 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, and 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. 44 * where their worm dieth not, and " the fire is not 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, y and every t Is. 66. 24. “ Is. as. 14 ; Mt. 3. 12; Kev. 14. 10, 11 . *Mt. 3. 11. yLe. 2. 13; Eze. 43. 24. let the conflict cost what it may, Col. 3:5; Gal. 5 : 24. Whatever become inlets to temptation, or instruments to sin, must be sacrificed or we perish. 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 lame 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-lire or Gehenna of fire. Gehenna^ 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 children 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 sacrifices 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 these detested and abomi- nable fires of idolatrous sacrifices and of the dead bodies of criminals, that the word Gehenna became to be used by the Jews to represent 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, I 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. WJere their worm dieth not, etc.” Into the fire that never shall be quenched. Into the mi(pienchable 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 I oldest manuscripts omit it in ver. 45. I Where their worm dieth not, etc. Solemn and terribly sublime from its triple utterance. Some of the high- est critical authorities, however, omit it except in ver. 48. They may have been misled, as Alford suggests, by the copyists, who, finding no such addition to Matt. 17 : 8, omitted vers. 44, 46. Where. In hell. The words are taken from Isa. 66 : 24, where the worm is represented as feeding upon the dead bodies of those who have transgressed against the Lord ; and here represents the stings of conseience eternally tor- menting those that are in hell. Dieth not. Literally, Ends not its life and its tormenting work. The fire, of divine wrath, is not quenched, but burns on forever. The sufferings are endless and unceasing. 49. This verse has been regarded as the most diffieult 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-oflerings (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 a Eph. ’4 29 ; Col. ye season it? ‘'Have salt in yourselves, and have peace one with another. Heb! 12 ^ 14 ! 24), with fire, either voluntarily with the fire of self-sacrifice and self- denial, as the renouncing and crucifix- ion of sinful affections and desires ; or involuntarily with the fire of hell. For ev^ery 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 gives himself up as a sacrifice to God (Rom. 12 : 1) shall be salted Avith the purifying and preserving salt of divine grace. Salt was first commanded for meat-offerings (Lev. 2 : 13), which were mostly of flour. It was afterward used in burnt sacrifices, Ezek. 43 : 24 ; Joseph. Antiq. iii. 9, 1. The explana- tion of Alford, just as every sacrifice is salted with salt^ is allowable, but not so strictly in accordance with the literal meaning of the words and every sacri- fice. 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 g race. Matt. 5 : 13. But if the salt as 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 affirmative. 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 purifying him. The re- mark is hypothetical. Jesus does not say that the preserving and sanctifying power of the gospel 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 does 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. 6:4; 10 : 26 ; 2 Pet. 2 : 15. Such warnings are part 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 peace., literally, in one another, that is, among youy'selves. 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 his people. This is true both of his spiritual and personal coming, ver. 1; John 14:3,28; Matt. 25 : 31-36 ; Luke 21 : 28 ; Heb. 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 labors, ver. 2 ; ch. 14:33; John 21:18, 22; Acts 12: 2 ; Rev. 1 : 9. 3. In the Transfiguration we behold the glory of Jesus now unvailed at the right hand of God, and the future glory of his disciples, vers. 2-4; John 1:14; 17:5; Luke 24 : 26; 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 onr faith. And so should every manifestation of Christ’s glory, vers. 2, 3 ; 2 Pet. 1 : 16 ; 2 Tim. 4 : 17. 5. In Moses we have a representative of departed spirits and a proof of their conseious existence, ver. 4 ; Job 26 : 5 (“ The departed spirits tremble beneath the waters, and their inhabitants”): Isa. 14 : 9-12 ; Luke 16 : 23 ; 23 : 42. 6. In Elijah we have a representation of those who shall be raised in glory, and especially 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, 5 ; Rom. 3 : 31 ; Heb. 10 : 1 ; 12:1. 8. We shall know each otlier in hea- ven, ver. 5 ; Luke 23 : 43 ; 1 Cor. 13 : 12. 9. If foretastes of heaven are so glorious, what must heaven itself be ? If it was good to be on the mount, how f ood 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. Though 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. Christ 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 apply to Christ for the guidance of his Spirit, ver. 11 ; John 16 : 13 ; James 1 : 5. 16. Formalists often hold much that is 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 Christians 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 earnestly entreat Christ 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 th( 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. 25. 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. Unbelief 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 : 39-42 ; 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 ; J ohn 7 : 3-5 ; 8 : 43, 44. A.D. 29. MARK X. 181 31. We should avoid doing that which W’e should be ashamed to acknowledge to Jesus, vers. 33, 34. 32. The Cliristiau must beware of pride and ambition, and of seeking after greatness and pre-eminence. Such a course leads to strife and contention, and is opposed alike to the will, ex- ample and teaching of their Lord, ver. 34 ; Matt. 17 : 3, 4 ; Prov. 13 : 10; 2 Cor. 12 : 7 ; Jer. 45 : 5. 33. 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. 35 ; Matt. 11 : 29 ; Luke 18 : 14. 34. Moral excellence and greatness is not contentious, but peaceful and loving, and should be diligently sought after and cultivated, vers. 33-36 ; Matt. 5 : 19 ; 23 : 11, 12; John 12 : 6; 18 : 42- 45; 1 Tim. 6 : 3-5, 9, 11 ; 3 John 9-11. 35. Little children have many charac- teristics worthy of study and imitation, ver. 36 ; 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. 36, 37 ; Isa. 57 : 15 ; Luke 18 : 14 ; James 4 : 6, 10. 37. Christ set us an example of humi- lity, condescension and love, in making the least and the feeblest of his people representatives of himself, ver. 37 ; Matt. 25 : 45. 38. How close the union between Christ and his people ! Ver. 37; Matt. 10 : 40-42; John 17 : 23. 39. Mere party zeal is opposed to the Spirit of Christ. To forbid any to do good in the name of J esus is to disobey him, vers. 38, 39 ; 1 Cor. 1 : 11-15 ; Phil. 1 : 18. 40. No deed, however small, done for Christ, will be forgotten by him, ver. 41 ; Heb. 6 ; 10. 41. The authors of error and the pro- moters of heresies and wicked divisions, will meet with more fearful punish- ment than those who have been de- stroyed by their wicked influence, 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 Sf>iritual life, verse 42 ; Luke 17 : 1 ; 2 Thess. 1 : 6 ; 1 Cor. 3 : 17. 43. Our dearest sins must be re- nounced and forsaken, and whatever separates between us and God, or we are lost forever, vers. 43-48 ; Luke : 4 33; Phil. 3 : 7-9. 44. The punishment of the finally im- penitent will be terrible and unending, vers. 43-48; Dan. 12 : 2; Matt. 25 : 46; Rom. 2 : 6-10 ; 2 Thess. 1:9; Rev. 21 : 8 . 45. The punishment of the wicked will consist of the preyings of a guilty conscience on the one hand, and of the wrath of God on the other, ver. 48 ; Luke 16 : 24, 27, 28. 46. “We must be incorruptible, either in holiness and happiness or in sin and misery ; either sacrifices to God’s jus- tice, ‘ salted with fire,’ or willing sacri- fices to his honor, by the sanctification of his 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 influence 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 anotlicr, 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 Jesus 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 comparison of the accounts of Luke and John, we learn that, soon after the discourse in the preceding chapter, Jesus goes up to the feast of Tabernacles, which began on the 15th of Tishri, or in the year A.D. 29, Octo- ber 19, John 7 : 2-10 ; Luke 9 : 51—10 : 16. For about two months he exercises his ministry in Judea (Luke 10 : 17 — 13 : 9), after which he attends the feast of Dedication on the 25th of Chisleu, about the 20th of December, John 10 : 22-39. Then he goes beyond Jordan and exercises his ministry, probably 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 raises Lazarus, John 11 : 7. Compare Luke 13 : 22. After this he withdraws to a city called Ephraim, where he continued a few weeks with his disciples, John 11 : 54. 182 MARK X. A.B. 29, 30. Jesm goes 'beyond Jordan ; Tie replies to the Pharisees re- specting dirm'ce, X. 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 he makes a flying trip through Samaria and Galilee, on his last journey to Jerusalem, Luke 17 : 11. This last journey seems to be recorded in this chapter, and in 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. 274-278, 287. 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 J ames and J ohn. 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. 1-12. Jesus finally leaves Gali- lee. Goes east of the Jordan. Re- plies TO THE Pharisees’ question CONCERNING DIVORCE. Matt. 19 : 1-12. Compare Luke 17 : 11-19. Matthew 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 (ch. 9 : 30), and especially from Capernaum (ch. 9 : 33), which had been the 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. This is possible; and the mean- ing then would be : Jesus left Galilee, which had been the main scene of his ministry, no more to reside there, nor to exercise his ministry there, except as he should pass through on his last jour- ney to Jerusalem, Luke 17 : 11. To his excursions and labors in Judea and Perea this verse may very 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 finishing 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- istiy 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 references, traces the same opposition in the suc- ceeding six months, and then the three evangelists join in relating the result — the crucifixion of Jesus. It would seem, also, that Matthew and Mark re- lated principally the Galilean ministry 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 tfiroughihe farther side of Jordan* He passed through the country east of the Jordan, which is called Perea. This, as well as Galilee, was under Herod Antipas. 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. The expression is brief and general, and seems to imply that he visited and ex- ercised his ministry in both Perea and Judea. Again* As on former occa- A.D. 30. MAKE X. 183 2 ® And the Pharisees came to him, and asked him, ® Mt. 19. 3. Is it lawful for a man to put away Jiis wife ? tempt- 3 ing him. And he answered and said unto them, 4 What did Moses command you ? And they said, ^ Moses suffered to write a bill of divorcement, and ^ sions. Some regard this as referring to his previous visit and teaching in Perea, John 10 : 40, 41. When the multitudes again came together to him, 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 (ch. 2 : 24) ; and transgressing the tradition of the elders (ch. 7:5); had referred his pow- er to Beelzebub (ch. 3 : 22), and had de- manded a sign from heaven, ch. 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 ques- 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), thus seeking for an open, public and authoritative ex- pression of view. Asked him. Is it lawful, etc. Rather, Asked him^ if it is lawful^ etc. Their first attack is upon divorce, which was a subject of dispute 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 every cause ? ” 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 lield that this meant that anything that displeased her hus- band gave him a right to divorce her. But the followers of Rabbi Shammai held that “uncleanness” referred to unchastity, 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 him to the test. How- ever he might answer he would expose himself to the opposition of one or the other party. Besides, if he should 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 condemnation of Herod Antipas in his married relation- ship, and thus insure to Jesus an end similar to that of J ohn the Baptist. 3. Jesus answers by appealing to the law of Moses, explaining the reason of its provision concerning divorce, and then drawing an irresistible 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. The 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- mand to give a bill of divorcement? ” etc.. Matt. 19 : 7 ; yet they acknowl- edge, as Jesus taught (Matt. 19 : 8), that Moses only suffered or permitted this to be done. “ This passage (Deut. 24 : 1^) presupposes the practice of di- vorce among the Jews for other causes than adultery, but it does not say 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, this provision of the law was a check on the caprice of man, compelling him to weigh the conse- quences of his proposed act, and teach- ing him to respect the marriage cove- nant. ‘ Moses suffered you to i)ut away your wives’ (Matt. 19 : 8) ; he did not 184 MARK X. A.D. 30. 5 to put Aer away. And Jesus answered and said unto them, ® For the hardness of your heart he wrote you * Ne. 9. 16. 6 this precept. But from the beginning of the crea- 7 tion, ^ ‘ God made them male and female.’ ^ ‘ For this cause shall a man leave his father and mother, 6. 16 ; Eph. 5. 3i! 8 and cleave to his wife ; and they twain shall be one flesh.’ So then they are no more twain, but one command it, did not speak of it as right or wise, did not encourage or fa- cilitate it in the least ; he merely pre- supposed the existence of this practice, and, by regulating, suffered it.” — A. Hovey, 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. Josephus, adopting the views of the school of Hillel (see on ver. 2), 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 marry 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- mand; not a command to divorce, for divorces already existed, but to give a hill 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 the bill ; the ground also of the 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 state. As such it was adajDted 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: 19-25. 6. But notwithstanding the permis- sive command of Moses, from the be- ginning of creation, of the human ince, God made them, Adam and Eve, male and female, man and wo- man, one human pair. Thus the race was made at their first 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 was 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 not found in the original Hebrew, but is implied. It is, however, found in the Samaritan Pentateuch, and in the Sep- tuagint version. One flesh. They^ two shall be united in the flesh, one being the part of the other. Having quoted these inspired and prophetic words of Adam, Jesus adds, So then they are no more tAvain,no longertwo, but one flesh, having a oneness in all their A.D. 30. MAEK X. 185 9 flesh. What therefore God hath joined together, let not man put asunder. 10 And in the house his disciples asked him again of 11 the same matter. And he saith unto them, ^ Who- ‘'Mt. 5. 32; 19. 9; soever shall put away his wife, and marry another, 7 !^ 12 committeth adultery against her: and if a woman li. shall put away her husband, and be married to an- other, she committeth adultery. interests and relations pertaining to this world, Eph. 5 : 28-31. They are mem- bers of each other and belong to each other, 1 Cor. 7:4. . 9. The Conclusion which Jesus now draws against divorce is manifest and irresistible. What therefore God. He is the author. Marriage is of divine origin. Joined together. Yoke to- gether, couple, unite. Let notman^ in contrast to God. Man is here used in its broad, generic sense, man as man. The Greek word is not that translated man in ver. 2, where it means husband. The meaning is not merely, Let not the husband, but let not man. Let not hu- man authority in any way oppose the di- vine. Put asunder. Let not man an- nul the ordinance of God. That relation which was constituted by God, and to which all other relations, even that of parent and child, must yield, can be severed only by him. The relation, how- ever, ceases at death ; for the unity is based on one flesh (ver. 7), their united relation in the flesh for this world, ch. 12 : 25; Romans 7 : 2. Although Jesus was discussing di- vorces, yet his language is also decisive against polygamy. The two are one flesh ; 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 disciples had withdrawn from the people. Mark alone notices the fact of a confidential interview with his disci- ples. Again has reference to the ques- tion of the Pharisees in ver. 2. 01 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- sees. He reiterates it to his disciples with the additional reference 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 replies. Matt. 19: 10-12. Mark is very brief. Whosoever shall put aAvay his wife. Mark omits “ex- cept for fornication” (Matt. 19 : 9) ; but this appears to have been the cause plainly understood. Matt. 5 : 32. Com- mitteth adultery against her, his former wife. His second marriage is adultery against her, of in the sight God. 12. And if a Avoman shall put aAvay her husband. The law of Moses did not permit a woman to di- vorce her husband. This might possi- bly refer to desertion by the wife, 1 Sam. 25 : 44 ; 1 Cor. 7 : 12, 13. 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, the sister of Herod the Great, had divorced her husband ; so also afterward did Herodias, and others. {Jewish Antiq.., xv. 7, 10; xviii. 5, 4.) It must also be remembered 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 practice. According to our Savior’s authorita- tive instruction, there can be but one ground of divorce, namely, fornication, in the sense of adultery and certain similar monstrous crimes. Lev. 20 : 13, 15, 16 ; 1 Cor. 5:1. In the present age, when the laws on marriage and divoi-ce are 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. 13-16. Little children are BROUGHT TO JeSUS, AND ARE BLESSED BY HIM. Matt. 19 : 13-15 ; Luke 18 : 186 MARK X. A.D. 30. Jems receives and Nesses 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 iY, he was much displeased, and said unto them. Suiter the little children to come unto me, and forbid them 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. Rather, /lYfZe 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; bore them in their arms, or led them : 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 their children before he left, vers. 10, 17. That he should touch them. Mark, and also Luke, appears thus to bring out the modest form of their 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. Thus Jacob put his hands upon the two sons of Joseph and bless- ed them, Gen. 48 : 14. It seems to have been common among the Jews to put their hands on persons when they pray- ed for them. Compare ch. 5 :23 ; Luke 4 : 40. It was also customary witli 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 that 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 repB^ of Jesus, Suffer 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 ch. 9 :42. Tha^e little ones that believe in we, those \vho 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 ch. 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 suffering little children to come to him and forbidding them not ? To me it A.D. 30. MARK X. 187 seems that Jesns referred to little chil- dren in the following* respects : First. As symbols of true believers, whether j^onng or old, as just explained, and in ch. 9 : o6-4:i. They were the best sym- bols he could choose from the race, be- cause, though depraved by nature through Adain, yet they are not guilty of actual transgression, and because of their humble and docile dispositions, 1 Cor. 14: 20. Did Jesus use them as symbols? Surely, then, they 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 period varies in diferent individuals. A distinguished medical author says, “ The seventh year, and the vicinity of each 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 fixes 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 child- hood. The most useful and devoted of Christ’s followers have been those who, like Timothy, have from a child known the Scriptures. It would not be strange if some or all of these, whom Jesus blessed, were then impressed 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 such., whose is the kingdom of heaven. The disci- ples, doubtless, thought the kingdom, with its deep and hidden 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 heaven, as consummated in glory, would be larg(dy 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 sin, 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 Spirit as they enter the unseen world, and thus fitted for the kingdom of heaven. Com- pare Rom. 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 incapable 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, 16 ; 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 argument 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 argument against infant baptism ; for they were not brought for baptism, and they went away without baptism. The disciples evidently had no know- ledge of such an institution ; for we can- not suppose they would have rebuked those who brought them, if they had been in the habit of baptizing such lit- tle children wdth the approval 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 baptizing those children then, why should it be of infants now ? The passage illustrates 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 corn- ing to him by faith. The Scriptures do not speak of coming to him by baptism, 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? As to the germ of infant baptism, bap- 188 MARK X. A.D. 30. 15 not: for ^of such is the kingdom of God. Verily I *^1 Cor. 14. 20 ; 1 say unto you, ^Whosoever shall not receive the i p^Saifi 2-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 his hands upon them, and blessed them. Jesus answers the inquiry of a rich young man, 17 “AXD 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 communion were developed. The notion of a magical charm, and a saving influence connect- ed with the sacraments, gave rise to infant baptism in the North African Church in the third century. It was the development of error, not of truth. Nothing seems more far-fetched than to suppose a reference to an ordinance nowhere intimated in the New Testa- ment, unknown and unpracticed in the apostolic churches, and, by its intro- ducing an unconverted membership, opposed to the spiritual idea of the con- stitution of a gospel church. W e should indeed welcome to baptism all those 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 chiirch-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 authoritative 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 the gospel (ch. 1 : 15), 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 shows that the meek, humble, and child-like disposition implied in the preceding verse is essential to true dis- cipleship. 16. To give emphasis to what he had said, as well as to show his willingness to receive these little children, he t^ook them up, rather, folded them in his arms (the same word in Greek as in ch. 9 : 86), 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 that condescending act of affection, folding them in his arms. 17-31. The 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 : 16-30; 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 Avay. And as he wentforth^ or teas going 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 preserved only by Mark ; Matthew and Luke agreeing with him in the order of events. There came one, a man distin- guished 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 inherit eternal life ? And Jesus said unto him, Why callest thou me good ? there is none good but 19 one, that is^ God. Thou knowest the command- ments, “ ‘ Do not commit adultery. Do not kill. Do " Ex. 20. 12-16 ; not steal. Do not bear false witness. Defraud not, * * 20 Honour thy father and mother. ^ And he answered thew (19 : 20) speaks of him as a “young man,” probably between twenty and forty. He did not come, like many others, “ tempting him ” (ver. 2), but with reverence and desires to be taught. He was honest but self-righteous. Mark, alone, states the faet that he came running and kneeled to him ; in haste, in reverence, and earnest de- sire. Good Master, teacher. A teacher indeed like himself, but one of superior and eminent virtues. What shall I do, etc. ? A question which a con- victed sinner might have asked, as those did upon the day of Pentecost (Acts 2 : 37) ; but which here meant, What work of merit (Matthew says “good thing”) must I do in order that I may attain to that goodness which 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 epithet, “ Good.” He reminds him that absolute goodness belongs not to man, but to God. The reply was adapted, on the one hand, to eorrect the false notion of the young man, who was expeeting to arrive at absolute and meritorious oodness, and, on the other, to point im to God as the only souree of good- ness to man. Why callest thou me good ? since you regard me as only a virtuous man, an eminent rabbi or teaeher. There is none good hut one, that is, God. God only is abso- lutely good. “ For thou only art holy,” 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 the first blow to his self-righteousness. 19. Jesus proceeds to the second part of his answer, and attends to the great end which the young man wishes to at- tain, namely, eternallife. 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, What shall I do? Why come to me ? Thou knowest what God has already commanded. Jesus thus directs his at- tention first to the commandments, which pointed out the way of holiness, which is the way of God. Similarly he had 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 who should perfectly obey it, John 12 : 50 ; Rom. 7 : 10. It was fitted to Adam in his state of innocence, and to holy be- ings. And in our present 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 5"oung 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 : 30-35) ; 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, then 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, very probably because it is a positive command ; Matthew also adds, “ Thou shalt love thy neighbor as thyself,” a positive summary of the second table. Mark alone gives De- fraud not, by covetousness or any dislionest act ; Avhich appears to be a brief summary of the tenth command- ment, Exod. 20 : 17. 20. Master; Teacher. He does not say. Good Teacher, this time. All 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 have ® treasure in heaven : and ® Mt. 6. 19, 20 ; 19. 22 come, take up the cross, and follow me. And he these have I observed, or kept. So he honestly thought; and he had doubtless kept them, externally, in outward appearan.ce ; 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, Rom. 7 : 7, 8. From my youth* Doubtless from his early youth, or childhood. Like Saul of Tarsus, he was sincere, earnest, circum- spect, but intensely self-righteous, Phil. 3 : 4r-6. Yet all of his strict external observances did not give him peace of mind. Though self-righteous, he 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 toward 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 which the 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 way, immediately. Sell * * * * * and thou shalt have treasure in heaven, in place of thy earthly trea- sures, Matt. 6 : 18, 20. He is thus called upon to part with his possessions, and from the pursuit of riches, and to look forward to heavenly treasures. Come, take up the cross, of self-denial and suffering, and follow me, as my dis- ciple and personal attendant. By this single command, Jesus shows the weak point in the young man’s character, and a fatal lack in his righteousness. He places before him a perfect standard, but not mch as he desired. He wished to do those performances and observ- ances 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 supreme 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 self-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 ut on eternal life. The young man in eeping the commandments professed to love God supremely ; yet Jesus 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 these. The spirit of this command is re- uired of every disciple, Luke 14 : 33. esus 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 : 83 ; 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 Ms sake. 23 P And Jesus looked round about, and saith unto PMt. 19. 23; Lk. his disciples. How hardly shall they that have riches , 24 enter into the kingdom of God ! And the disciples I were astonished at his words. But Jesus answereth again and saith unto them. Children, how hard is it for them ‘ithat trust in riches to enter into the king- Job 31. 24; Ps. 25 dom of God ! It is easier for a camel to go through j. ^ ^ the eye of a needle, than for a rich man to enter however moral and amiable he had been, he was lacking in the ground principles of righteousness, in supreme love to God and entire consecration to him. He Avas sad. He became gloomy^ sad at that saying. He felt its force; but the requirement was too hard for him, and he Avent aAvay grieved, or sorrowful^ with the thought of giving up his gay and worldly prospects, or losing eternal life, for he had great possessions; “he was very rich,” Luke 18 : 23. 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 renounced 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 pre- 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 he 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 young man. The words of Jesus may have taken root and borne fruit in after days. It seems pleasant to think that this one, whom Jesus loved^ and toward whom he may have had pur- 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. 23. Jesus discourses on kiches, oc- casioned by the incident which had just occurred. Jesus looked round. Mark especially notices the looks and gestures of Jesus, ver. 21 ; ch. 3 : 5, 34 ; 5 : 32. Hoav 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 they be saved ! 24. Astonished : filled with amaze- ment. AnsAveretn again. To their thoughts rather than to their words. Children. An appellation of affec- tion indicating a desire to comfort and enlighten. This tender answer is pre- served only by Mark, and explains our Savior’s meaning in the previous decla- ration. They that trust in riches. The disciples seem to have mistaken his meaning, and Jesus informs them that it is not a man’s property but his trust in them that renders salvation so difficult to a rich man. Kiches are apt to produce self-indulgence and self- sufficiency, lead those who have them to fix their hearts upon them, and rely on them. It is only as they renounce their trust in them that they can be saved. But how difficult to do this is seen in the next verse. 2.5. 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 thp can be saved ? And Jesus looking upon r joh 42 2* Jer them saith. With men it is impossible, but not with 32 . 17 ; Mt. 19 ! God : for with God all things are possible. ^ ^ 5 S'?. 28 «Then Peter began to say unto him, Lo, we have *i 8 l^‘ 2 a^‘ some have supposed here a Greek word, meaning anchor rope. This supposition, however, is entirely groundless. Others have asserted that eye of a needle was used to designate a low gate, through which a camel could not pass unless his load was taken oif. 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 difficult}", 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 go through the eye of a needle than for a rich man to cast off Ms 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 disciples generalized the class of the rich, or of those that tru,sted 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 their 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 9 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. W ith 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. Ml 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 began, in behalf of himself and the other apostles. According to the highest critical authorities them should be omitted. Lo. Behold, look at our case. We have left all ; when you called us we left all, our property and business, and followed thee, as per- sonal attendants, ch. 1 : 16-20 ; ch. 2 : 14. This declaration of Peter was sug- gested by the command of Jesus to the young man, “Sell whatsoever thou hast,” 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 different answer from Jesus. It seems to have been an anxious inquiry regard- ing themselves, whether they had com- plied with what w"as required. They had forsaken all. None of them w"as 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. 193 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 lands, for 30 my sake, and the gospel’s, ‘ but he shall receive an * 2 Chr. 25. 9 ; Lk. 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 31 life. " But many that are first shall be last ; and the " JJV 13 ’ last first. Ko. 9. 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 constant attendants. Peter honestly and briefly states this, and wishes to know something of their future lot. Matthew (19 : 27) adds that Peter said further, ‘‘ What shall we have there- fore?” referring 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 tliemselves. Peter in- deed seems to be looking too much after reward ; and he has low views of Christ’s kingdom; but he asks in so much faith, love and devotion, that Jesus graciously answers it without reproof. 29. The answer of Jesus. This an- swer consists of three parts: First, a special promise to the twelve. This is only given by Matthew (19 : 28) ; second, a general promise to all be- lievers, vers. 29, 30 ; third, a prover- bial fact in regard to the final distri- bution of rewards. Notice, as Mark omits the portion of the inquiry, “What shall we have therefore?” (Matt. 18 : 27), so does he also omit the first part of Christ’s answer. No man. No one, whether an apos- tle or not. That hath left house, etc. Rather, That left house^ etc., refer- ring specially to the past, yet by impli- cation to all who should do so in the future. Brethren or sisters, etc. It has been remarked that the family relations are in the order in which they would be forsaken. For my sake and the gospel’s. Not only for his sake while in this world, but also for the sake of the glad tidingx^ even though separated from him. Luke has (18 : 29) “for the kingdom of God’s sake.” Christ is represented in his gospel and in his kingdom. He, his truth and his cause, are one. 80. But he shall receive, just as surely as that he forsook. A hundred- fold. A popular expression of a vast proportion. Luke (19 : 80) expresses the same idea by “manifold more.” Now in this time, in this world, in- cluding the time in which the}-^ were living, in contrast to the Avorld to come. He shall receive many times more real good in this life on earth than all he renounced for Christ, Matt. 5 : 5 ; 1 Cor. 3 : 20-28 ; 1 Tim. 4 : 8. Brethren^ sisters, mothers, etc., spiritual relatives, Rom. 16 : 18 ; 1 Cor. 4 : 14-17 ; 2 Cor. 6:13; Gal. 4 : 19. Wives are not added, on the ground of propriety. ” — Bengel. With perse- cutions ; with them and in the midst of them. And these were not their 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 speak- ing are chiefly spiritual. In addition to this he shall inherit eternal life, an everlasting state of holy and happy existence. Life here means not merely existence, but existence in its right relation to God and truth, hence holy and happy existence. As physical life consists in a certain connection of soul and body, so spiritual life in a certain connection of the soul with God. 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 estima- 194 MARK X. A.D. 30. Jesus a third time foretells his sufferings^ deaths and resurrection. 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 33 them what things should happen unto him, saying^ Behold, we go up to Jerusalem; and the Son of man * m. 20. IT ; Lk. 18. 31. y ch. 8. 31 ; 9. 31 ; Lk. 9. 22; 18.31; Ac. 13. 27; Ja.. 5. 0. 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 linal joy aiid blessedness. Jesus would teach his disciples that God will exercise his sovereign pleasure, not, liowever, with- out good reasons, in tlie distribution of rewards. They must not suppose that because they and others are first in the time of their calling into the kingdom, and in their privileges, that therefore they 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; Matthevv the briefest. The section presents a good illustration of the way in which three independent narrators relate the same event. 32. In the way. Com]:>are vcr. 17. We have the 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. Ciloing up to Jerusalem ; to attend the feast of the Passover. Jesus was probably in Perea near the ford of the Jordan ; pos- sibly he had just passed over into Judea. To have predicted his approach- ing sufferings, just as he was nearing or entering Judea, 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 up to Jerusalem, 2 Sam. 19 : 34. Jesus was going 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 wei e struck with awe, and proba- bly filled 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, a]^art from the others, Avho were journeying with them, as on previous oecasions, to converse with them contidentially. 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: 12; 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 priests, 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. 195 shall be delivered unto the chief priests, and unto the scribes ; and they shall condemn him to death, 34 and shall deliver him to the Gentiles: ^and they 8,13; shall mock him, and shall scourge him, and shall spit upon him, and shall kill him: and the third day he shall rise again. Request of James and John; and our Lord’' s reply, 35 '‘AND James and John, the sons of Zebedee, come unto him, saying. Master, we would that thou ’ shouldest do for us whatsoever we shall desire. More exactly, Wears going^ etc. See on preceding verse. Jerusalem was also morally elevated, John 2 : 13 ; Acts 15 : 2; Gal. 2 : 1, 2. Shall be delivered, with evil intent. The Greek word is used by classic writers in cases of ac- tual treachery, and is often translated in the Gospels, hetraij^ ch. 14 : 42 ; Matt. 26 : 21; Luke 22 : 48; John 6 : 64. Chief priests and scribes* The Sanhedrim, the highest 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, but the Roman governor alone had the power of executing the sentence. Shall de- liver him. The same word in the ori- ginal as above. Thus Jesus predicts a twofold delivering up^ or betrayal : first, by one of liis own followers; second, by the highest court of his own nation. To the Gentiles ; for the execution of the sentence. The Greek word for Gentiles literally means nations, that is, all nations besides the Jews, and is very nearly equivalent to our heathen. It is here referred particularly to the Ro- mans, to Pilate and the Roman soldiers, ch. 15 : 1 ; Matt. 27 : 27; John 19 : 23. 34. This 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 casting contempt u])on him and ill-treating him. Mock him* See the fulfillment recorded in ch. 15 : 16- 21. Scourge him* See ch. 15 : 15. Spit upon him* See ch. 15 : 19. Crucifixion pro})erly commenced with scourging, yet in the Savior’s case, through the brutal cruelty of the sol- diery, he was mocked and spit upon. Shall kill him* See ch. 15 : 25. Matthew (20 : 19) alone records that he • definitely foretold at this time that he should be crucified. Yet his being de- livered to the Gentiles and their scourg- ing him pointed toward crucifixion. Shall rise again* As on the two former announcements of his death, he foretells his resurrection. This was a gleam of light which shone up beyond the intervening darkness. Without his resurrection, his death would have been in vain. Rather, Will rise again, exhibiting his own divine power in coming to life, in contrast with the sufferings and death infiieted by men. Although this pi*ediction is so j)lain to us, yet Luke informs us (18 : 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 temporal kingdom. Or, possibly, his words may have been to them dark and parabolic sayings, which they did not attempt to understand, much less did they desire to understand in their lite- ral sense. 35-45. The ambitious request of James and John ; the reply of Jesus. The displeasure of the other ten apostles is excited, which leads Jesus to explain how distinction can only be attained in his kingdom. Matt. 20 : 20-28. The accounts of Matthew and Mark are about equally full. 35. James and John. See on ch. 3 : 17. According to Mark these two brethren make the request for them- selves, which is in entire harmony with Matthew, who says that the mother of Zebedee’s children caine “ with her sons.” The mother probably made the request, but the sons doubtless insti- gatedit. Master, Ave would* Teach- er, we wish, ov desire. 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, i^hall ask. They wish Jesus to pledge himself to grunt their request before he heard it. They act as if they we*re 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 : 52-56. Compare Bathsheba’s circui- tous petition to Solomon for Adonijah, 1 Kings 2: 20. Compare also Herod’s promise and Herodias’ request, ch. 6 : 23-25. 36. But Jesus would not promise be- foreliand, 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 yoic desire me to do for you? 37. Grant* They desire him, as the Messianic King, to give them the two Ugliest places of honor in his hing- 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 triumph. Tliey had 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* These were the highest, and next to the highest places of honor in Eastern royal courts. Josephus (vi. 11, 9) speaks of Jonathan sitting on the right hand of Saul, and Abner, the cap- tain of the host, sitting on the left. So in the 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 Jairus’ daughter and the Transfigu- l ation (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 earthly kingdom, which thej^ expected would immediately appear, Luke 19 : 11. Matthew says (20 : 21) “in tliy king- dom.” Little did they think that Jesus would soon be crucified with robbers on his right and left hand. How keenly must John have been reminded of their ambitious request as they stood before the cross ! John 19: 26. 38. Ye know not what ye ask* You know not what these high posi- tions of honor are, and you little think of the trials and sufferings necessarily connected with attaining them. They understood not the spiritual nature of his kingdom, and that its honors could be attained only through sufferings. Can ye, Are ye able to drink of the cup, rather drink the cup, the very cup, that I drink? The cup of suffering, especially of internal suffering, is in- tended, ch. 14 : 34-36 ; John 18 : 11. The cup is a common figure in the Bible, sometimes representing joy (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 baptized with* The reference is not to the ordinance of baptism, but to the overwhelming sufferings which A.D. CO. MARK X. 197 39 with ^ the baptism that I am baptized with ? And ^ they say unto him, M^e can. And Jesus said unto ^^ze. 26. 19. them, <^Ye shall indeed drink of the cup that I ® John 17. 14 ; Ac. drink of ; and with the baptism that I am baptized 40 withal shall ^^e be baptized : 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. ** John 17. 24. Jesus was about to endure. The Greek word haptizo means inauerse, plunge^ dip^ and. figuratively, luhelni or over- whelm. See on ch. 1 : 4. Dr. George Campbell, the distinguished Scotch Presbyterian scholar, translates the phrase, “ Can ye undergo an immersion like that which I musthindergo ? ” In the Greek, and, indeed, in all lan- guages, may be found such expressions as these : Plunged in affliction, im- mersed in suffering, overwhelmed with sorrow. Compare such Scriptural ex- pressions for calamities and sufferings as “All thy waves and billows have gone over me ’ ’ (Ps. 42 : 7) ; “I am come into deep waters where the floods overflow me ” (Ps. 69 : 2) ; “We went through fire and through water,” Ps. 66 : 12. The idea of our Savior’s language is. Can ye endure the overwhelming suf- ferings that I shall endure? Thus, Dr. E. Robinson {Lexicon of New Testament., under baptism.)^ referring to this 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, baptis7n, involves at once the idea of a painful submersion (a dying to that wdiichis old) and also a joyful rising (a resurrection in that which is new), as Rom. 6 : 3 ff . show's. Such a path of suffering in order to his being made perfect (Heb. 5 : 8, 9) our Lord declared (Luke 12 : 50) stood yet before himself.” Notice that he was even then drinking that cup and under- going that baptism. As the cup which is drunk refers more especially to inter- nal sorrow, so the baptism 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 them. 39. We can, or. We are able. An expression of mingled sincerity, earn- estness and self-contidence ; sliowing, on the one hand, a willingness and a courage to encounter difficulties and endure sutlerings, and on the other, 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 Thunder (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 offered them, how would they have shrunk from it! Ye shall indeed drink of the cup ; driuk the cup, as in ver. 38. You shall indeed be called to pass through such sufferings as I shall endure, and be par- takers with me. And so they were in the garden, ch. 14 : 33; Luke 22 : 45; and through the terrible scenes of the crucifixion, ch. 14 : 27, 50; John 19 : 26. They endured not the same but similar sufferings ; and the special ful- fillment of this prediction may be found in their later history. James w'as the first martyr among the apostles, and slain with the sword by Herod, A.D. 44, Acts 12: 2. John was the last sur- vivor of the twelve, and by his long life of trials and persecutions for Christ’s sake moi-e than equaled the suffering of actual martyrdom. His being scourged by the Jew's (Acts 5 : 40), and his banishment by the Romans to Patmos, give us a glimpse of the hatred and persecution which he must have endured. The cup and the bajitismfind their fulfillment in these, witliout hav- ing recourse to the tradition that atone time he was plunged into a cask of boiling oil, by which he w'as refreshed instead of destroyed, and at another, that he drank a cup of poison without injury. 40. And on my left. Accordingto the highest critical authorities, or ou the left. Is not mine to give, etc. Rather, Is not mine to give, but is for those for wlarm it has been prejmred. It has already been decided, even from the foundation of the world (Matt. 25 : 34 ; 198 MARK X. A.D. 30. 41 ®And when the ten heard they began to be ®Mt. 20 . 24. 42 much displeased with James and John. But Jesus called them to him^ and saith unto them, ^ Ye know ^Lk. 22.25. that they which are accounted to rule over the Gen- tiles exercise lordship over them; and their great ^ gg ’ 2 ^ 5 i 43 ones exercise authority upon them, s But so shall lio. 12 ! 2 . ' * ’ Epb. 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 others ; for it had been prepared according to the principles of the divine government, in which God’s sovereignty and man’s free agency harmonize. According to those principles, they who enjoy these honors, should also partake of his sufferings (vers. 20-28 ; 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 hut 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,” ])ointingto God, the Father, as the Great Author of the arrangements and gifts of redemption, John 3 : 16. 41. When the ten heard it, or rather, hearbig it, what the two brethren had desired and the answer of Jesus. It seems from the 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 may have heard the answer of Jesus, and, by in- quiry at once, the 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 better way. 42. But. And. Jesus called them to him; very ])robably 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 seem to themselves to rule, and they are recognized or acknoio- ledged as rulers by others. Compare tlie 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 oppressive manner, 1 Pet. 5 : 3. Their great ones. Their great men, their nobles, chief in rank and power. iExercise 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, But not so is 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 power or 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 will be great. But ivJiosoever uould 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 applied 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 use 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. hJohn 13. 14; Phil. 2. 7. i Mt. 20. 28; 1 Tim. 2. 6; Tit. 2. 14. Healing of hlind Bartimceus near Jericho. 46 ^AND they came to Jericho. And as he went ‘'Mt. 20. 29; Lk. out of Jericho wdth his disciples and a great num- her of people, blind Bartimseus, the son of Timaeus, of the noun and verb in Acts 6:1, 2) ; or as a magistratein administering jus- tice (Rom. 13 : 4) ; or as an attendant on the person of a sovereign, to execute his commands (Matt. 22: 13) ; or as one who furthers or promotes a thing {min- ister of Gal. 2 : 17) ; or as a religious teacher, dispensing knowledge of sav- ing truth (1 Cor. 3 : 5).” Jesus teaches that they wlio would become great must in humility engage in a service of love and in doing good. 44. Whosoever will be the chiefest ; vjould become first 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 and first among his follow- ers. Servant of all. The 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 : 16; Eph. 6 : 6 ; 2 Pet. 1 : 1. He who would be first, let him engage in the humblest service, and in the most self-deny- ing labors. Compare on ch. 9 : 35. 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, voluntanly entered upon the greatest humiliation and the most humble and self-denying service, Phil. 2 : 7-11. Son of man. The Messiah. See on ch. 2 : 10. Came not to be ministered unto. lie took the 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 Avas true of his Avhole life. But, in addition, at its elose he gave his life a ransom ; his miiiislration 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. 25 : 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), which was not forfeited by sin, a ransom for, in the steady of many. He gave his life in their place as a sul)stitute. His death was a substi- tution for their death. Many. The multitude of the redeemed. Rev. 5:9; 7 : 4, 9. Many is in contrast to the one life which he gave, Rom. 5 : 15, 17, 19. Here those are referred to who shall en- joy the elRcacy of the ransom, who shall be actually redeemed, ch. 14 : 24. In 1 Tim. 2 : 6, 7'ansomfor all (in behalf of all), the relation of Christ’s atonement and death to all men, its sufRciency and its free ofifer to all, is presented, feom. 5 : 18. 46-52. Blind Bartim^us healed NEAR Jericho. 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 chapter. Having crossed the Jordan from Perea, Mark gives vividness to his narrative by say- ing, “ They come to,” or “ into J(‘rieho.” Jericho signifies ihQf'agrantplace^ 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 first city in Canaan taken and destroyed by Joshua (Josh. 6 : 24-26), rebuilt five hundred years afterward by Hiel (1 Kings 16 : 24), and became distinguished for its sciiool of the pro- phets, and as the residence of Elisha, 2 Kings 2 : 18. Meanwhile a new Jeri- cho appears to have been built on a neighboring site, Judg. 3 : 13 ; 2 Sam. 10 : 5; Josephus, Bell. 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 the one now named Ain-es-Sultan, the plain around which 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. Kihah, 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 teas 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 come nigh unto Jericho.” This is regarded as one of the 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. 1 . There was an old and a neio 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 nigh^ may signify to he near. See Sep- tuagint, 1 Kings 21 : 2 ; Deut. 21 : 3 ; Ruth 2 : 20; 2 Sara. 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 Elisha, 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 the 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 first 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 this, when we can conceive of so many ways of explaining it. A great number of people. A great crowd., or nmdtitude. 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 Aramaie word for so7i. 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 Scni of TUnceus, not so much from any peculiar meaning of the word Tinueus, 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, tlu>u son of David, have 48 mercy on me. And many charged him that he should hold his peace: but he cried ^ the more a 10; Jer. great deal. Thou son of David, have mercy on me. ’ ’ 49 And Jesus stood still, and commanded him to be ities, the passage should read, The Son of Timceus^ BartimcenSy a blind beggar^ sat by the way. It would seem that Bar- timaeus 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. The 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 prominence, 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 highAvay side. By the wayside, probabl}^ the road lead- ing to Jerusalem. Begging. This should be omitted according to the best authorities. 47. And when he heard that it Avas, etc. Rather, in the life-like nar- rative of Mark, And hearing that it is Jesus the Nazarene. The great prophet of Nazareth, the miracle-worker, whose name had become familiar to the sick and afflicted of Palestine. He was familiarly, and also contemptuously known as the Nazarene ; inhabitant of Nazareth, ch. 1 : 24 ; 14 : 67. As soon as he heard who it was, he began to cry out, with a loud voice. He addresses him not as Jesus the Nazarene; his faith takes hold of something higher and deeper. In striking contrast he says, Jesus, thou son of David; royal descendant of David and successor to his throne, the Messiah, ch. 12 : 35. 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- ing is to be sought of the Great Physi- cian, 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, unworthiness 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 him., admonished him sternly that he should be silent. They would not have Jesus annoyed or interrupted in his journey ; nor did they care to be dis- turbed with the cries of Bartimaeus. 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 19: 11), and soon after ap- plied the same title to him, ch. 11 : 10 ; Matt. 21 : 9. Such cries may have seem- ed 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 hindiances, 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 stop his mouth, and to hinder an earnest crying to him.” — Tkench, Miracles., pp. 843, 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 i3lea for mercy. 49. And Jesus stood still, in his 202 MARK X. A.D. 30. called. And they call the blind man, saying unto him, Be of good comfort, rise; he calleth thee. 50 And he, casting away his garment, rose, and came 51 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- 52 ceive my sight. And Jesus said unto him. Go thy way ; thy faith hath made thee whole. And im- “ ch. 5. 34 ; Mt. 9. mediately he received his sight, and followed Jesus in the way. 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, Je6iis stood still and said^ Call him. A graphic description of a wonderful scene. Divine condescension and simplicity mingle in the sublime osture and authoritative command of esus. It was not only an honoring of the poor beggar’s petition, but also a rebuke to the multitude who would si- lence bis 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. The language of the people to Barti- maeus is true to life, the more eloquent and affecting from the omission of all conjectures. Be of good comfort, rise, he calleth thee. Cheer up, take coui-age 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 garment, 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 which 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 ex])ectation, and came to Jesus with the least possible delay. 51. Jesus answered his importunate request by asking him a question. Bartimaeus 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. Mabhmd, that I may look up., or receive sight. Mark in the original gives the very word which Bar- timseus uttered, the Aramaic word, Rabboni, 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 ixicords (20 : 34) that “Jesus moved with compassion touch- ed his eyes,” and Luke (18 : 42) that he said, “ Receive thy sight.” His faith was sufiicient, for Jesus declares, Thy faith hath made thee whole, or hath saved Lhee in respect to bodily blind- ness. and, as it appears, from siuritual 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 journey with 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 ; Eccle. 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.” — O siander. Ver. 2; 2 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. 2 : 13 ; 1 Thess. 2 : 13; 2 Pet. 3 : 2. 4. The spirit as well as the letter of Scripture must be studied and under- stood. Many misapply or pervert Scrip- ture, or, bi eaking its spirit, take advan- tage of the letter in order to ease their own consciences and defend themselves in a course of sin, ver. 4 ; ch. 3 : 2-5 ; 7 : 6-12 ; Acts 15 : 1, 24 ; 2 Pet. 3 : 16. 5. On account of the hardness and depravity of the heart, God has given laws whicii would gradually do away with great moral social evils. Thus, with divorces, polygamy and slavery, ver. 5 ; Matt. 7 : 12 ; Mai. 2 : 15, 16. 6. Frequency of divorce in any coun- try is an evidence of the hardness of heart and wickedness of the people, vers. 5, 11, 12. 7. Because God permits certain prac- tices among many of his true people, 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; Heb. 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 ; Eph. 5 : 28-31. 10. Since the marriage relation is the closest of all earthly relationships, it should be entered in the fear of the Lord, and the parties entering it should 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 : 39 ; 1 Pet. 3 : 7. 11. Human governments transgress the law of Christ if they grant divorces, except for one cause, ver. 9. 12. Christ’s exposition of the law of marriage reinstates woman in her ori- ginal rights. In heathen countries she has always been degraded, and gene- rally treated 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. 2 : 18 ; 3 : 10 ; Ps. 8 : 2 ; Prov. 8 : 17 ; Matt. 21 : 16. 15. Children who die in infancy arc saved by virtue of Christ’s sulferings and death, ver. 14 ; Kom. 5 : 12-19 ; 2 Sam. 12 : 23 ; 2 Kings 4 : 26. 16. Infant baptism 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-apostolic 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. Meyer, Com. on the Acts., third edition, p. 329 tf. “ 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 baptism had no place.” — Du. Julius Muller, Doqmatik. p. 171 ff. “ We have all reason for not deriving infant baptism from apostolie institu- tion.” — Dr. Neander, Church History (Torrey’s translation), vol. i., p. 310. “Christian baptism is not to be re- ceived, any more than faith, 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 tlie New Testament ; the histori- cal proof s alleged are in no way conclu- sive.” — De Pressense, Apostolic Era^ p. 3/6. “ The passages from Scripture cited in favor of infant baptism, as a usage of the primitive church, are doubtful and prove nothing. Nor do the earliest definite passages in the writings of the fathers afford any absolute proof.” — Hagenbach, History of Doctrines, vol. i., p. 200. It is also a striking fact that all the distinguisiied fathers of the first five centuries, such as Jerome, Basil the Great, Gregory, Ambrose, Augustine, 204 MARK X. A.D. 30. Chrj^sostom, Epbrern Syrus, remained unbaptized till after their conversion, although several of them were dedi- cated to God from their birth by their pious parents. Origen has been claimed as an exception without proof. He was baptized at an early age, but that it was in infancy does not appear. See Bibliotheca Sacra^ Jan., 1869, p. 73; Bap- tist Quarterly^ Jan., 1869, pp. 32, 33 ; Colman\s Christian Antiquities, ch. xiv., § 3, p. 262. 17. It is common for sinners to desire to do some good things to secure their salvation, ver. 17; John 6:28; Acts 2 : 37 ; Rom. 9 : 31, 32. 18. God is goodness in himself, and the author of all good. Christ being one with the Father, is also one with him in goodness, ver. 18 ; 1 Sam. 2:2; Ps. 36 : 9 ; 34 : 8 ; James 1 : 17 ; John 1 : 16-18. 19. The law of God is binding on us, and must either be satisfied in us or in Christ. We are condemned by the law, unless justified through faith in Christ, ver. 19; Rom. 3 : 31 ; 5 : 1 ; 11 : 6 ; Gal. 2 : 16 ; Eph. 2 : 8, 9. 20. We are by nature ignorant of our own hearts, vers. 17-20; Rom. 7 : 7, 8; Rev. 3 : 17. 21. He who thinks he has kept the commands of God, is alike ignorant of himself, of God and his holy law, ver. 20 ; Luke 18 : 11, 12 ; Rom. 10 : 3 ; 7 : 9-11 ; Phil. 3 : 6. Compare 1 Cor. 8 : 2. 22. Jesus exercises a compassionate love toward sinners, especially those that are young and feel an inward need of eternal life, ver. 21,* ch. 12 : 34. 23. Christ demands a full surrender of all to him, a complete acquiescence of the human will in the divine, and an entire conformity of human acts to the divine requirement, ver. 21 ; Matt. 5 : 48 ; Prov. 23 : 26 ; James 2:10; Phil. 3 : 7-10. 24. Many think they are willing to do anything that God requires in order to be saved, yet, when told to forsake all, they are unwilling to do it, ver. 22 ; 2 Tim. 4 : 10. 25. The great danger of riches is the love and confidence .which men place upon them, ver. 23; 1 Tim. 6 : 10. 26. The rich should feel that they are intrusted with the 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. 21-25; Matt. 6 : 19, 20; Luke 12 : 33. 27. The poor have reason to be con- tented and not envy the rich ; nay, to rejoice that they arv not exposed to the dangers and temptations of wealth, vers. 23-25; Dcut. 31 : 20 ; 32 : 15; Matt. 13 : 22; Phil. 4 : 11 ; 1 Tim. 6 : 8, 9 ; James 5 : 1-3. 28. The salvation of all, whether rich or poor, which was impossible with men, is rendered possible through Jesus Christ, vers. 26, 27 ; Rom. 8 : 3, 4 ; Tit. 2 : 11 , 12 . 29. If we give up all to Christ, we shall receive Christ and all things in re- turn, vers. 28-30 ; Rom. 8 : 32 ; 1 Cor. 3 : 21-23. 30. Many, who 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- thren, ver. 31 ; Matt. 8 : 11, 12; Rom. 11 : 11 . 31. Jesus goes before us as the Cap- tain of our salvation. Let us fearlessly follow where he leads, ver. 32 ; Heb. 2 : 10 ; 1 Pet. 2 : 21. 32. How wonderful the grace and compassion of Jesus, as exhibited in his going up to Jerusalem, when he knew what was to befall him there ! How willing was he to suffer ! vers. 33, 34; Luke 12 : 50; John 12 : 27, 28; Rom. 5 : 6. 33. “If Jesus cheerfully died for us, it is a small thing to require Christians to live for him.” — R yle. Vers. 33, 34; 1 Cor. 6 : 20 ; 2 Cor. 5 : 14-16. 34. The ignorance of even Christians is often seen in their prayers and de- sires. If granted, they would prove damaging to their spiritual interests vers. 35, 37; Ps. 72 : 12-22 ; 2 Cor. 12 : 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 : 24. 36. We must count the cost, if we would seek the highest places in Christ’s kingdom, knowing that they are attained only through the deepest humility and suffering, ver. 38 ; Acts 14 : 22; Rom. 8 : 17; 2 Tim. 2 : 11, 12; 2 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 ; ch. 8 : 35. A.D. 30. MARK XI. 205 Our Lord)s public entry into Jerusalem. XI. AND “when they came nigh to Jerusalem, unto Bethphage and Bethany, at the mount of Olives, he “ Mt. 21. 1 ; Lk. 19. 29 ; John 12. 12 ; Ps. 24. 1 ; Ac. 10. 36. 88. God is a sovereic^n in his calling and his gifts ; yet both are in accord- ance with intinite wisdom and good- ness, ver. 40 : Matt. 25 : 34 ; Hcb. ll : 16. ' 39. Only a godly jealousy is becom- ing Christian brethren, ver. 41 ; 2 Cor. 11 : 2; Rom. 11 : 11. 40. An ambitious and domineering spirit is unbecoming the church of Christ, and should not be exercised among its membership, ver. 42; John 13 : 13-17 ; Rom. 12 : 10 ; 2 Cor. 1 : 24 ; 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. Christ’s sufferings and death were vicarious or substitutional, ver. 45 ; Isa. 53:10, 11; Dan. 9:24-26; John 10: 11 ; 2 Cor. 5 : 21 ; Gal. 3 : 13, 14 ; Tit. 2 : 14 ; Heb. 9 : 28 ; Rev. 5 : 9. 43. Sinners are blinded by sin. They do not spiritually discern Jesus or his truth, 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 eyes, 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 their blindness becomes forever fixed, ver. 47; Isa. 55 : 6; Ps. 69 : 3; Isa. 44 : 18; Acts 28 : 25-27. 46. They who are seeking spiritual sight will meet with obstacles and op- position from the world ; but this 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 plea 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 ; Mark 10 : 49. 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. .W. Jesus will open the eyes of the blind as they send up the prayer of 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 ; John 15 : 14. 52. The Christian, like blind Bar- timgeus, does not see Jesus with his bodily eyes, 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, 9-11), Mark begins at once, with this chapter, his account of the last public ministry of Jesus at Jc^msalem, and the winding up of his prophetic ministry on earth. The six days whose history is about to be narrated, corre- sponding with the six days of creation, form an era in all time and eternity ; “a world was re-created, and the last fearful efforts of the rulers of its dark- ness met, quelled and triumphed over for evermore.” The public entrance into Jerusalem and the return of Jesus to Bethany to pass 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 op Jesus into Jerusalem. 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 si)e- cially minute and vivid by the use of the present tense, and surpasses the others, throughout the chapter, in his careful specifications of time, ver. 11 ; compare vers. 12, 19, 20. 1. And when they came nigh. The present tense in the original, A^iid when they approach^ or come near to Jeru- 206 MARK XI. A.D. 30. Salem. John says (John 12 : 1), “Jesus, six days before the Passover, came to Bethaii}".” The 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 rather to exclude the first day of the festival. If, then, after the Jewish manner, we include the day of arrival, we have : The first clay of the Passover was Fri- day, (commencing Thursday evening), the 15th of Nisan, April 7th, A. D. 30, 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 ti aveled 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 Sabbath ; and hence they remained near the Mount of Olivesr, and observed the day quietly in their tents. At the same time Jesus could have gone to Bethan}^ 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. Jerit- salem^ signifying dwelling or founda- tion of peac(', 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 and 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 2,600 feet above the former sea, and 3,927 feet above the latter. Seventeen times, is it said, that this city has been taken and pillaged. The modern city is called by the Arabs El 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. The former name means the place of Jigs ; the latter, according to some, the place of dates., but according to others, the place of sorrow. Bethany, the home of Mary, 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 El- Azariyeh., derived from Lazarus, a small village of about twenty families. “It took half an hour to walk over Olivet to Bethany this morning, and the distance from that city, therefore, must be about two miles. The village is small, and appears never to have been large, but it is pleasantly situated near the south-eastern base of the mount, and has many fine trees about and above it.” — Dr. Thomson, The Land and the Book^ vol. ii., p. 599. Bethphage^ 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 separated from Bethany by a low ridge and a deep glen. If this site marks the position of Beth phage, then Jesus, in gaining the top of this low l idge, 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 the remarkable incident recorded in ver. 13.’— J. L. Porter, Alexander^ s Kittd' s Cyclo. Bethphage is here placed first, because Mark, having mentioned Jerusalem as the goal of their journey, proceeds to name the places from west to east. But accord- ing to Luke (19 : 29), Bethphage would seem to have been reached before Belh- 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 off from thence to Bethany, if they desired to visit that place. A.D. SO. MARK XI. 207 2 sendetli 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 him, 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 Olives, beino: descrip- tive of the olive-trees which j^rew thereon. Compare 2 Sam. 15 : 30 ; Neh. 8 : 15 ; Ezek. 11 : 23 ; Zech. 14 : 4. It is also called Olivet (Acts 1 : 12), a place set with olives, an olive-yard. This mount is the high ridge east of Jerusa- lem, and parallel to the 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 highest, being about 2,700 feet above the Medi- terranean, 560 feet above the bed of the Kidron, 200 feet above the city, and about half a mile from the city wall. The southern summit, which is low- est, is called the “ Mount of Offense,” and also “Mount of Corruption,” be- cause Solomon and some of the later kings defiled it by idolatrous worship. Three paths lead over the Mount of Olives, the middle one directly to Beth- any, which is situated on the eastern slope. The one farther to the south passes a little to the right of that village, and is the road to Jericho. Olive-trees still grow upon the sides of the mount, but less thickly than of old. Other trees are also seen here and there, as the almond, fig, and pomegranate. But on the whole 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 ch. 14 : 13 with Luke 22 : 8. 2. The village over against you. Bethphage, Matt. 21 : 1. According to John 12 : 1, 12-15, Jesus had found a young ass after leaving Bethany, which is confirmatory of the view that the village here mentioned was Beth- hage. Ye shall find a colt tied, latthew mentions “ an ass tied and^a colt with her.” But Matthew pays special attention to the fulfillment of Messianic prophecy ; and he was about to show a remarkable fulfillment of Zech. 9 : 9, where both animals were mentioned ; and hence he had occasion to speak of both the ass and the 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 the supposition that up to this time the colt had run with its mother ; that the mother-ass should have followed is perfectly natural. Whereon never man sat. Ani- mals for sacred purposes were selected from those which had been unused by man, ceremonially clean and unblem- ished, Num. 19 : 2 ; Deut. 21 : 3 ; 1 Sam. 6 : 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 could claim his ser- vice. Compare 1 Sam. 8 : 16. As Jehovah, it was his, Ps.50 : 10. lie 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 just needed is given, The Lord hath need of him. Lord 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 Jehovah and Christ. Compare Acts 2 : 36. What his owner would understand by the expression is another question from wliat was the full mean- ing in the mind of Jesus. They most probably understood that Jesus, "as the Messiah, wanted the colt for a temporary service. Straightway he will send (literally, he sends) 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. 9. it had already occurred. This implies his friendliness to Jesus and his will- ingness to accommodate him. Very likely he followed, and joined the mul- titude in shouting Hosanna to the Son of David. The singular number he refers to any one who might ask aught, and really decides nothing as to whe- ther the animals were owned by one or more. See on ver. 5. In some ancient manuscripts again is found in the last clause, which is made a part of the an- swer of the disciples, “and straight- way he sends him back again.” This is very probably a very ancient inter- polation, and designed to soften the seeming violence of the transaction. 4. At this point Matthew shows that the prediction of Zechariah (9 : 9) re- ceived a remarkable fulfillment. John (12 : 15) also briefiy refers to it. Mark, .with more particularity than the other evangelists, tells us where the colt was found, by the door without, very probably in front of the house of the owner. In a place where two ways met* The word thus translated means literally a way rounds and was applied to streets of villages and cities, whieh 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 partialh^ surrounded.” 5. Certain of them that stood there* Luke (19 : 33) says “the owners.” They were probably the man and his sons, the members of the family who were interested in the pro- perty. What do ye ? etc. What is your intention in loosing the colt ? 6. The disciples reply as Jesus had commanded, or had mid, Luke (19 : 34) at this point gives the very words, “ The Lord hath need of him.” Under the divine inttuenee of Jesus they let them go, suffered them to unloose the colt and go with it. They were under the infiuence of Jesus the Mes- siah, whether they were acquainted with him or not. 7. They brought* The present tense in the original. They 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 persons 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 the use of royalty ; nor the horse, which the Scriptures invaria- bly associate with the idea of war (Ex. 15 : 21 ; Ps. 76 : 6 ; Prov. 21 : 31 ; Jer. 8 : 6), and which the kings of Israel were forbidden to multiply unto them- selves, Deut. 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 way 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. The humble, 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 ineonsistent with the views of some rationalistic interpreters, that Jesus really designed to head 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: pMt. 21. 8. and others cut down branches oil the trees, and 9 strawed them in the way. And they that went be- fore, and they that followed, cried, saying, ^ Hosan- na ! Blessed is he that cometh in the name of the * ’ 10 Lord ! Blessed he the kingdom of our father David, that cometh in the name of the Lord ! ^ Hosanna in ’’ ^ ^ ?• b. 7; der. do. lo- any degree wrong or disloyal. Jesus probably took the southern road, the direct one from Jericho over the Mount of Olives. 8. Many spread their outer gar- ments* As the disciples had spread their outer garments on the beast, so the multitude spread theirs in the way. This was a royal honor. Thus were they spread for Jehu to walk upon, 2 Kings 9 : 13. Robinson mentions an instance which he saw in Bethlehem, when tbe people spread their gar- ments under the feet of the English consul, whose aid they were imploring. Others, in contrast to the many just mentioned, cut down branches* According to the highest critical autho- rities, the word translated hrariches is one that means branches cut for the purpose of being matted into a kind of bed to walk on. The branches thus answered the same purpose as the gar- ments. According to John 12 : 13, they 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 read from, the field. The meaning is really the same, with the additional idea of going out of the highway to procure branches. 9. That went before and they that followed* Probably those who had come out of Jerusalem to meet him (John 12 : 12, 13) went before him, and the company who had come with him from Jericho followed behind him. The}^ had now reached, according to Luke 19 : 37, the descent of the Mount of Olives, toward Jerusalem, probably just at the point where the city burst upon the view. Very probably the open ground near the city, including the sides of Olivet, were 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 caught by the multitude before and be- hind. Hosanna* A Hebrew phrase of two words (found in Ps. 118 : 25), 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 this same Hebrew verb is the etymon or root of the name JesuSy borne by him who came to save his people from their sins, Matt. 1 ; 21.” — Alexander. Blessed is he, etc. From Ps. 118 : 26, which was pro- phetical of the Messiah, and came to be applied to him by 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 responsively, interspersed with hosannas. Blessed, favored of God with divine and royal honors. In the name* By the au- thority and as the Messiah (the anoint- ed) of Jehovah. According to Jewish tradition the 118th Psalm was one of those sung at the Passover. 10. Blessed, etc. According to the highest critical authorities this should read. Blessed is the coming kinydom of our father Davidy omitting in the name of the Lord* This first portion of tlie verse is recorded by Mark alone. In the preceding verse the acclamation 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 the Messiah was his son or descendant. They were looking for the immediate restoration of the throne of David in the Messiah. Compare 210 MARK XI. A.D. 30, 11 ® And Jesus entered into Jerusalem, and into the “Mt. 21. 12. 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. Luke 1 : 32 ; 2 Sam. 7 : 16 ; Isa. 11 : 1-9. They had no conception of the spiritual nature of his kingdom. Ho- sanna in the highest. Variously understood to mean in the highest strains, or in the highest regions, that is, heaven. The latter may mean rati- lied by God in heaven, 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 John 12 : 17, 18, the 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 : 12 is that of the following day, 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. 12 : 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 word here transla- ted temple denotes mcred, a sacred, consecrated place, and is applied to the whole sacred inclosure of courts and buildings, including the temple in its strict and proper sense, which is ex- pressed by another word in such pas- sages as ch. ll : 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. 22 : 1, 2), and David interced- ed for his people at the threshing-fioor of Araunah, 2 Sam. 24 : 16-25 ; 2 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 height. 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 Zerub babel 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, Avas com- menced about fifteen years before the birth of Jesus — about B.C. 20 of our common era, and in a ye ar 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 2 : 20. 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 which was the mercy- seat ; and the holy place, a vail separat- ing it from the holy of holies, Avhere 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 Avas another court, inclosing the for- mer, called the court of Israel, into A.D. 30. MAEK XI. 211 The barren fig-tree ; deaming of the temple, ^ 12 *And on the morrow, when they were come from 2 ’Tim' 1 3 Bethany, he was hungry : " and seeing a fig tree afar olf sf 5 T\t. 1 . IG^* which none but male Jews might enter, and in 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- crifices 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 their de- cisions were heard (Luke 2 : 46) ; here Jesus taught, and his disciples daily at- tended with one accord. Acts 2 : 46. 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 inclo- sures. The front of the temple was on the eastern side, where was its principal en- trance, facing the Mount of Olives. It •was built of white marble, and stones of stupendous size, some of them twen- ty-five 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 temple preparatory to the cleansing of it the next day. It was a silent exercise of his Messianic autho- rity. Oil this day, most probably, oc- curred the visit of certain Greeks, who ‘desired to see Jesus, John 12 : 20-36. They were very likely attracted by the triumphal procession. Now the even- tide was come* The evening -time or evening bemg novo 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- les did not rejoin the company from ericho 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 liis nights there during this last week, Luke 21 : 37. Mark alone adds with the twelve, his constant attendants. 12-14. Jesus returns from Beth- any, Monday morning ; curses the BARREN FIG-TREE. Matt. 21 I 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 first three days of this week, vers. 1, 11, 19, 20. Matthew, following the order of thought more 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 if . 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 fig-tree, he passes, without note of time, to its withering. Matt. 21 : 19, 20. When they Aviere come from {put fi'om) Bethany* Matthew states that it was in “the morning,” the early morning between daybreak and sun- rise. Luke (21 : 38) informs us that the people came early in the morning to hear him. He Avas hungry* It was real hunger. In his haste to enter upon his work he had probably taken no breakfast at Bethany. Some suppose that he had passed the night in the open air, in solitude and prayer. Hunger was a part of his humiliation. Thus he became perfect through sulFerings, 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 be so ; yet 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. 13. 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-green 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 from 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 was 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 this statement for the informa- tion of his foreign readers, to show that it was not too late for figs, and at the same time that the development of the leaves was premature and unnatural. If 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 hypocrite, 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 'no one., etc. A strong, emphatic, negative wish, expressing the will of Jesus respeeting the fig-tree, Hertce- forthy forever let no one eat fruit frmn A.D. 30. MARK XI. 213 15 *And they come to Jerusalem. And Jesus went ^q* into the temple, and began to cast out them that ^ 4 ; > o n . sold and bought in the temple ; and overthrew the tables of the money changers, and the seats of them thee. There was no vindictive feel- ing connected with this expression, nor any implied in the word cursedst as used by the disciples in ver. 21. Skep- tics have caviled at the destruction of property. But the fig-tree was by the wayside, and probably the property of no one. It belonged, however, to Jesus, in the highest sense, and he 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. It grew, existed and was destroyed, that the work and glory of God might be mani- fested through it (John 9 : 2-4), 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 cireumstances occurred according to the divine arrangement. The fig- 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. The only other destruction of property connect- ed with our Lord’s ministry were the swine. See on ch. 5 : 13. It is worthy of notice that he symbolized his judg- ments on the disobedient and unfruit- ful with only one miracle, and that on a senseless tree ; while in numberless miracles for the good of men, he showed forth the mercies and blessings of his salvation. Compare the parable of the fig-tree, Luke 13 : 6; and notice the fact that it is only the fruitless or bar- ren fig-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, tcaches, and goes out of the city for the night, Matt. 21 : 12-16 ; Luke 19 : 45-48. Compare Luke 21 : 37, 38. Luke is the briefest of all. Mark’s account of casting out the traders is the fullest and most graphic. But Matthew alone records that Jesus then performed 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 this, John 2 : 14-17. It was appropriate that Jesus should thus exercise his Messianic power, both at the opening and at the close of his public ministry. The Jews expected that the Messiah would correct many abuses, 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. 6 : 9-13 and Luke 11 : 2-4 ; Matt. 6 : 25-33 and Luke 12 : 22-31. So, also, he performed similar miracles ; for example, the first and second draught of fishes, 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 Judean ministry of Jesus, paying special attention to that portion of it before the imprisonment 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 difference 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. 80. 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. Ill both his Messianic power is displayed. Cast out them that sold, etc. In the court of the Gentiles was the temple-market, w’here animals, oil, wine and other things necessary for sacrifices 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 ; they were doubtless filled 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 individual as the most wonderful of the miracles, and supposes that a flame and starry ray darted from the eyes of the Savior, and that the majesty of the Godhead was radiant in his counte- nance.” — P. SCHAFF, D.D. Money-changers. These changed at a premium, 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 purposes 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, Deut. 23 : 19, 20. Jesus overturned also the seats of the sellers of doves. The poor were allowed to offer doves in sacrifice, instead of a lamb, Lev. 5:7; 12 ; 8 ; 14 : 22 ; Luke 2 : 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 vessel or an implement through the sacred inclosure ; make a thoroughfare of it. Reference is made to any vessel or implement connected with their trafifid, or borne by any one through the outer portion of the temple, from one part of the city to another. Making any part of the temple such a thoroughfare 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 had perverted that design ; thus giving a reason why he had used his Messianic 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- peals to the Holy Sci iptures, 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 principal part of worship, 1 Kings 8 : 33, 35, 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 : 15 ; 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. MAEK XI. 215 18 Andy the scribes and chief priests heard and sought how they might destroy him : for they feared him, because *all the people was astonished at his “ch. i. 22: Mt. 7. doctrine. 28;Lk.4.32. 19 And when even was come, he went out of the city. 20 ® And in the morning, as they passed by, they saw * Mt. 21. 19. a den^ cave, or cavern, where robbers often resort, a de7i of robbers. The word liere translated thieves means robbers, those who seize what does not belong to them, openly and by violence, and is stronger than tlie Greek word for thief, which means one who takes what is another’s, by 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 ; 2 Cor. 11 : 26. These two words are used together in John 10 : 1, 10, where their meanings may be compared. Jesus thus rebukes their open disho- nesty and extortion, which presents a marked difference from his former cleansing the temple, when he re- proved the unbecoming introduction of worldly business, John 2 : 16. 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 proselytes. Tlius began to be fulfilled the prophe- cy of Malachi (3 : 1-3.) Jesus, the Lord Messiah, suddenly came into the tem- ple, and began the work of ]jurifica- tion. According to the prophecy of John the Baptist (Matt. 3 : 12), his “fan was in his hand,” and he wielded it in separating 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, tlie children crying hosanna, the displea- sure and the murmuring of the Pha- risees, and the reply 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 temple, 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, ch. 14 : 1. Hoav they might destroy him* They had coun- seled before to destro}’^ him, but the how troubled them, John 11 : 53-57. Here do we see the reason of their va- rious artifices to entrap Jesus the next day, vers. 27-33 ; ch. 12. They saw that their own influence, authority and gains were endangered by the works" and teaching 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 popular influence with the people. They saw that he was necessarily op- posed to them. They therefore care- fully devise plots against him. All the people* All the crowd or multitude. Astonished* Struck with surprise and admiration. At his doctrine* At his teaching.^ its matter, manner, au- thorit}^ and its accompanying exhibi- tions of divine power. 19. And Avhen the even Avas come* About the setting of the sun. Mark notices the close of this day with the same precision that he did the close of the preceding day, ver. 11. Went out of the city* Very probably to Bethany, ver. 11 ; Luke 21 : 37. Thus ended the day of Christ’s undisturbed works and teachings in the temple. The Jewish leaders, however, were exaspe- rated. A day of conflict in the temple Avas to follow. 20-26. Going again into Jerusa- lem. The withered fig-tree. 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 tlie morning ; the people came early to hear him in the temple, Luke 21 : 38. Mark Avith great exactness fixes this in- cident about to be related upon the morning (Tuesday) after the cursing of the fig-tree. Matthew Avas intent in telling the princiiial facts concerning the fig-tree, and does not mark defi- nitely the time of each part of the his- 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 13 ] 2 ^* ^ ^ 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 tory. In rapid and vivid discourse, days and even weeks are sometimes passed over unnoticed. As they passed by from Bethany or the place on Olivet (Luke 21 : 37) where they lodged dur- ing the night ; they were without doubt upon the same road as the morning before, ver. 12. 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 stripx^ed 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 Avords 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 Avhich confirms the common opinion that Mark wrote it under his direction. Master; ov Rabh% the very word Pe- ter used, a title of great respect given to a teacher, equivalent to Master, or My Master. Behold. An exclama- tion of surprise, calling attention to something strange and unexpected. The fig tree which thou cursedst. This is the only place where Jesus is spoken of as cursing the fig-tree, or in- deed any object. He cursed the tree, only in the sense of devoting it to death, which he had a x>crfeet 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. Sec 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 wa}" 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 taken 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 j^ositive side, shall believe . . . shall come to pass. More exactly, shall believe that ivhat 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 have it, Acts 3 ; 6 ; 9 : 34. The exercise of faith in miracles, as well as in prayer, must be in accord- ance Avith the Avill of God. Indeed, true faith is so far in harmony with that will A.D. 30. MARK XI. 217 24 shall have whatsoever he saith. Therefore I say unto you, What things soever ye desire, when ye pray, believe that ye receive thein^ and ye shall have them. 25 And when ye stand praying, ^ forgive, if ye have aught against any: that your Father also which is 26 in heaven may forgive you your trespasses. But ® if ® Mt. 7. 7; Lk. 11. 9; John 14. 13: 15. 7; 1(5. 24: Jam. 1. 5, 6. ‘‘Eph. 4. 32; Col. 3. 13. e Mt. 18. 35 ; Jam. 2. 13. that it really asks nothing contrary to it. The mountain may symbolize any great and apparently insurmountable difficulty. Faith is also attended with works, James 2 : 18. And by works the man of faith often in a measure an- swers his own prayers. He meets these mountains of difficulties with an earn- est, active faith, and they disappear be- fore him while he labors on. See on ch. 9 : 29 ; Matt. 17 : 20. 24. Therefore, For this reason, that faith is essential in obtaining divine help, and to encourage you, Isay toyoii. Whatsoever things ye desire, ask, when ye pray. True prayer is in- spired by God, and hence will be ac- cording to his will (1 John 5 : 14), and in the name of Christ (John 14 : 13), 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-confident, but to those who exercise 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 your 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 fact ; in this, as a past fact attending the prayer itself. Thus Daniel prayed for the restoration of Jerusalem ; and Gabriel informs him, “At the beginning of tliy supplieation the commandment came forth,” that is, “ the commandment to restore and build Jerusalem,” Dan. 9 : 3, 23, 25. While in the act of prayer his request was granted, and the blessing sought was received, though many years were required for its accomplishment. So the Christian parent interceding for the soul of a wayward child, may have the full assuranc^e of faith that his prayer is answered. The conflict between light and darkness in his child’s heart may still go on, but his own heart rests in an 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 all tliinys xvhalever ye ask, when ye praxj (Bible Union Version). This faith in God which Jesus was enforcing upon his disciples, was something that they needed at all times and under all cir- cumstances. They especially needed it under the great trials of that week of conflict, suffering and darkness. 25. Jesus adds another condition of effectual prayer, perhaps to guard them from making a wrong use of the wither- ing of the fig-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 utterance of it, and Luke an earlier intimation of it, Matt. 6 : 14 ; Luke 6 : 37. Stand praying. A common pos- ture in prayer, Luke 18 :.ll, 13. For- give, if ye have aught, any ill-will, or any cause of coni))laint, just 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 arbitrary condition, but so inseparable from right feeling that God conducts himself toward us according to the spirit we cherish, Ps. 18 : 25, 26. Judgment without mercy is for him who shows no mercy. Trespasses. The figure of a lapse, fall or false 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 ])osition here is natural and probable. But if ye do not forgive. Th« preceding verse states the positive side, this the negative. If we will not 218 MARK XI. A.D. 30. ye do not forgive, neither will your Father which is in heaven forgive your trespasses. The authority of Jesus questioned; his question in reply ^ respecting the authority of John the Baptist. 27 AND they come again to Jerusalem. ^And as he ^ 21. 23; Lk. was walking in the temple, there come to him the 27 - 28 chief priests, and the scribes, and the elders, and Prov. 26.’ 4, 5; 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. exercise mercy toward our fellow-men, Avhose offenses against us are com- paratively trifling, liow can we expect forgiveness from God, against whom Ave are so great sinners ? Matt. 18 : 23- 85. 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 : 23-27 ; Luke 20 : 1-8. The three accounts are veiy similar. Mark is the most vivid ; Luke begins indefinitely; Matthew adds the parable of the Two Sons. 27. Come again into Jerusalem* Tuesday moniing, ver. 20. Luke says : “On one of those days, as he taught the people in the temple and preached the gospel.” As he was walking in the temple ; in the courts of the sacred inclosurc. 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. Tliey Avere evi- dently the leading members of the Sanhedrim, though it does not appear that they came as an official and formal deputation, similar to that Avhich had been sent to John the Baptist, John 1 : 19-28. 28. By Avhat authority. Not only by what^ but also by what kind of au- thority, divine or human. Messianic or prophetic. These things. Cleansing the temple, performing miracles and teaching. Who gave thee ? Who, Avith 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 that his authority was not of God. The Mosaic law had given directions for the discovery, le- jection and death of false propliets (Deut. 13 ; 1-5; 18 : 20-22); these questions in themselves were tlierefore entirely ])roper for any Jews, and espe- cially for the members of the Sanhe- drim to ask. John had asked a some- Avhat similar question, Matt. 11 : 3. But they uoav ask with Avrong motives, wishing to entrap him and find occa- sion to destroy him (Luke 19 : 47), and to draAV forth some such declaration as that he was the Son of God, and charge him Avith blasphemy, ch. 14 : 61-64. The questions Avere also really needless ; for the works and doctrines of Jesus Avere evidences that he was the Messiali, and that he came from God, John 3:2; 10 : 24, 25, 37, 38 ; 12 : 37. Jesus, therefore, Avas not called upon under such circumstance s to answer their questions. We have here the first direct assault of tlie authorities of the temple and of the great Jewish council upon Jesus. 29. Jesus docs not evade them, but he brings them to the consideration of a fundamental fact in this discussion, the admission of Avhich would lead to an irresistible conclusion, John 5 : 33- 36 ; 10 : 41. He might luwe 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 the}^ reasoned with them- selves, saying. If w^e shall say. From heaven; he 32 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 3. 5 ; 14. 5. cannot tell. And Jesus answering saith unto them. Neither do I tell you by what authority I do these things. ciirae with wicked designs, and were not even deservingan answer, he adopts a different mode of reply, one which both answers and confounds them. Tlie reference to John, whom Jesus had declared to be his forerunner (the Elijah that was to come. Matt. 11 : 14), and by whom he had been baptized, was indeed a suggestive answer that he was from God, the Messiah, since John had declared him so to be, John 1 : 26, 29, 3:1-34. Jesus could appeal to these de- clarations. At the same time he defeats their designs, and extorts from them ati 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 prominent part. From heaven, or of {from) men. Did John act by the authority of God, or by his own ? Was he a true prophet or a false one ? This was a fundamental 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 thev should give, and what might be the effect of the different replies suggested. Why then did ye not believe him ? Why did 3’ou not become his followers, and believe when he testified of me as the Messiah. To acknowledge that John was a true prophet would be to condemn themselves for rejecting both John and Jesus. 3.2. 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, and perhaps a popular tumult. “All the people 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 office, and doubtless against their own convictions, they answer. We cannot tell, literal- ly, We do not know. 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. Jf you are unable or unwilling to judge of John and his 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 paralble of the Two Sons, in the application of which Jesus administers a severe rebuke to these Jewish rulers for their treat- ment of John and his preaching. Remarks. 1. Jesus is omniscient. All events, persons and things arc 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 220 MARK XI. A.D. 30. can use them as he pleases, ver. 2 ; Col. 1 : 16, 17 ; Fs. 50 : 10-12. 3. Whatever Jesus requires, whether it be in word, in labor, or in property, let it be promptly and cheerfully 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 ashamed, 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 in 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 coming 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-JM ; 10 : 39. 8. Jesus was meek and lowly even in his triumphal entrance into Jerusalem. How unbecoming, then, are pride, ava- rice and ambition in his followers un- der any circumstances ! Ver.7 ; Phil. 2 : 3-5 ; Eph. 4:1,2; James 3 : 13-18. 9. The true glory of Christ’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 Chilst to establish his kingdom among men is the most joyful event in tlie 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 i*eligion ; in what- ever manifests the divine power of the gospel.” — R ev. I. P. Warren. Ver. 10 ; Acts 4 : 31-33 ; Rom. 1 : 16 ; Heb. 1 :6-9. 11. Whenever we visit the city or town we sliould 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; Jolm 4 : 6, 7 ; Heb. 4 : 15. 13. It is not enough that we have an outward profession and an appearance of fruitfulness ; we must heai' 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 : 25-28 ; 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.” — R ev. I. P. Warren. 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 pi ayer 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 ; 2 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- jiect opposition, and that their autho- A.D. 30. MARK XII. 221 Parable of the mneyard let out to tcicked hushandmen. XII. And j he began to speak unto them by parables. •> Mt. 21. 33; Lk. A certain man ^ planted a vineyard, and set an hedge ^ jer^2 21 • Rom about lY, and digged a idace for the Avinefat, and 3. 1. 2; 9. 4, 5*; built a tower, and let it out to husbandmen, and 24. rity will be questioned by the enemies of truth, ver. 27 ; John 15 : 20, 21. 27. Persons of high ecclesiastical of- fice and authority may be spiritually blinded, vers. 27, 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 unbelieving 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 : 15-18; 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, 10, 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 them in their demand for his authority and creden- tials, Jesus shows their guilt and terrible 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, hoping to entrap him and in some way render him obnoxious either 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 astonisliment. Next, Sadducees come and ask a perplexing question regarding the resurrection ; but they are put to silence. Then a scribe- asks regarding the first command- ment, but Jesus answers so discreetly that none of his opposers had heart to interrogate him further. Jesus then puts a question concerning the Messiah, which is unanswered; and follows it by warning the ])eople against their 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 tub Wicked Husbandmen. Matt. 21 : 33-40 ; Luke 20 : 9-19. The fearful guilt of the Jew- ish people in persecuting the prophets and murdering the Messiah, and their terrible doom. Mark i^ fresh and vivid, 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 by Mark. Matthew gives three : the Two Sons, this 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 the 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 his auditors. It was spe- cially intended for the scribes, chief ]>riests and elders ; but he intended that the ])eople should also hear it, for it was a matter of great concern to them. Wo have here a beautiful illustration of 222 MARK XIL A.D. 30, 2 went into a far countr^^ And at the season he sent to the liusbandinen a servant, that he might receive from the husbandmen of the fruit of the vineyard. 3 And they caught liim^ and beat him, and sent him diversity and harmony 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 passages, and were thus some- what prepared to understand the para- ble, ver. 12. The Jews planted their vineyards most commonly on the sides of hills and mountains, Exod. 15 : 17 ; 2 Cliron. 26 : 10 ; Jer. 31 : 5. See a hedge about it* Set a fence about it, probably a thick row of thorn- 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 Avine-fat* Sim- ply, Dug the wine-vat^ tlie lower recep- tacle. A wine-press consisted of this lower vat for receiving the juice, and an upper vat for treading the grapes. Dr. Hackett {Illustrations of Scripture^ 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. The 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 the 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. 21 : 33, ayid he digged a wine-press in his vineyard, may allude to such an excavation. . . . Dr. Robinson describes a wine-press which he saw at Hebleh, near the site of Anti- patris (Acts 23 : 31), which was hewn out of a rock and divided into two parts. The upper and more sliallow 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 Avatch- man 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 Avhich I 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 ])lantation.” — Dr. Hackett, Seri}}. Illus.^ p. 172. Compare Luke 14 : 28. Let it out to husbandmen* Tillers of the ground, who in this instance turned 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 tlie fruitSs as the rent, ver. 2; Luke 20 : 10. Vineyards Avere very produc- tive, but required great labor and care in digging, planting, propping, prun- ing, gathering grapes, and making Avine. Went into a far country* Rather went abroad. Nothing is said Avhether it Avas far or near. Luke adds, “for a long time.” 2. At the season* The time of vintage. The general vintage was in September. The “first ripe grapes” Avere gathered somcAvhat 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 shoAv in their accounts of this parable that the husbandmen treated the servants worse and Avorse. 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 portion A.D. 30. MARK XII. 223 4 away empty. And again he sent unto them ^ an- i 2 Chr. 36 . 15 . other servant; and at him they cast stones, and wounded /ri/fi in the liead, and sent /^im away shame- 5 fully handled. And again he sent another; and him they killed, and many others ; beating some, 6 and killing some. Having yet therefore one son, his wellbeloved, he sent him also “Hast unto them, 7 saying. They will reverence my son. But those hus- » » • > • bandmen said among themselves. This is the heir; come, let us kill him, and the inheritance shall be 8 ours. And they took him, and killed Aim, and cast 9 Aim 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 of fruit which was clue the owner, they caught him (rather took Mm) and beat him severely with rods or with their lists, and sent him away empty. 4. The husbandmen treated the se- cond servant worse than the tirst : At him they cast stones, a common way of patting to deatli among the Jews (Deut. 21 : 21 ; Josh. 7 : 25 ; Acts 7 : 58), but in this case not resulting in death, as the immediate connection shows. It was a contemptuous act of violence, resulting in a severe wound, wounded him in the head, almost fatally. Shamefully handled, treat- ed with dishonor, outraged, shamefully treated. According to some most an- cient manuscripts, this verse should read, “And again he sent unto them another servant ; and they wounded him in the head and treated him shame- fully.” Mark’s manner and the form of the discourse at this point favor the fuller expression. The beating and sending away empty of the preceding verse are in this naturally followed by the wounding in the head with stones and sending away shamefully treated. 5. The climax of ill-treatment attains its height in this verse. The third ser- vant is killed. And many others. Briefly expressed, meaning. And in like manner they maltreated many other servants. Thus the three ser- vants just specified were only selec- tions from many examples. 6. The owner perseveres with won- derful patience in his peaceful endea- vors to obtain from these lawless hus- 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 son. They will reve- rence, etc. They will so respect and revere my son as to heed what he says, and pay the rent. 7. The heir. The one to Avhom the vineyard would at length belong*. Come, let us kill him. Compare the similar language of the sons of Jacob concerning tlieir brother Joseph, Gen. 37 : 20. The inheritance shall be ours. Thus, in opposition to the great clemency and wonderful patience of the owner, these wicked men con- sulted among themselves and plotted against him. When the only son and heir was destroyed, they thought to hold the vineyard as their own. The parable 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 can conceive that an atrocious case, as the one here pre- sented, could have happened. 8. They put their fiendish plans into execution. Killed him and cast him out of the vineyard, which seems to mean both killing and con- temptuous treatment of his dead body. But both Matthew (21 : 89) and Luke (20 : 15) put the casting out before the killing. Compare 1 Kings 21 : 13. It would seem, therefore, that no great stress is to be put on the ord^r of the words, other than that the heartless and inhuman cruelty of the murder is thus exhibited. 9. What shall therefore, etc. Rather, What will therefore the lord of the 224 MARK XII. A.D. 30. vineyard do? Not merely what woidd he do, nor what can he do, but, such beinj^ the terrible state of things, what luill he do? There seems to be some transition, or at least a reference, from the parable to the things signified among the Jewish people. 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 pass sen- tence upon themselves. But here and in Luke (20 : 16) Jesus seems to answer the question himself. It is not impos- sible, however, to regard the answer even here, as given by some one of the chief priests, elders or scribes. But it is better to suppose that Jesus repeated the answer, to give it emphasis and his approval. And as he repeated it, the people seemed to have caught the meaning of the parable, for, according to Luke (20 : 16), they exclaimed, Gcd forbid! or rather. May it not be! Far be it 1 Let it never happen ! The parable being completed, it is best at this point to consider its mean- ing. Its grand design was to shadow forth the rejection of the 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 tlie other. The man or lord of the vineyard repre- sents God the Father ; the hmbaitdmen^ 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. 12 : 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. The 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, Eph. 2 : 14. It has been noted by com- mentators that Palestine is geographi- cally hedged around, cast by the river Jordan, south by the desert and moun- tainous country of Idumaea, west by the Mediterranean, and north by the mountains of Lebanon. Compare Ps. 125 : 2 ; Zech. 2 : 5. The loine-press may represent the services, ordinances and ceremonies in which the people could engage for the glory of God and their own spiritual advantage; the tower^ the olRce of the watchman, Isa. 62 : 6. The letthig it out to hushayidmen may refer to the solemn covenants between God and the people, as at the giving of the law, Ex. 20 : 19 ; 24 : 7, 8. The householder going to another country can also be used to represent the withholdment of such open revelations as upon Sinai, and the speaking face to face with Moses, Dent. 34 : 10-12. The fruit represents the wise improvement of their gifts and blessings, the 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 ; ^om. 7 : 4. The senmits 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 witli 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 : 15), and, according to tradi- tion, was stoned by the exiles in Egypt. Compare also 1 Kings 22 : 26-28 ; 2 Chron. 36 : 16 ; Neh. 9 : 26 ; Matt. 27 : 37; Acts 7 : 52 ; Heb. 11 : 36-38. The son represents Christ, who was sent after a long series of revelations and prophets, Heb. 1 : 1, 2. He is the only-begotten and well-beloved Son, the Son of God in the highest sense, ch. 1 : 11 ; John 1 ; 14 ; Heb. 1 ; 3-9. He A.D. 30. MARK XII. 225 10 others. And have ye not read this Scripture ; “ ‘The n pg, ng. 22, 23. stone which the builders rejected is become the is the of all thing's,” Heb. 1 : 2. Thus, in parabolic language, Jesus an- swers the question of the chief priests and elders, in cli. 11 : 28. He had done “these things” by the authority of the Son. The language. They loill reverence my son^ 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 not affect their freedom and their duty. They acted without compulsion. The killmg of the S07i points to the cru- cifixion, ch. 15 : 24 ; Acts 3 : 13-15. And as the son was cast out of the vineyard^ so Jesus “ suffered without 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- hei'itance may he ourSy must not be press- ed too closely. The very nature of sin is robbery ; the sinner robs 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. They feared lest all should believe on hirriy and they would lose their power and position ; they also feared, or professed to fear, lest the j^ople should make him king, and the Uornans come and take away their place and nation. Tims far the parable represents the patience and forbearance of God in sending his servants, the prophets, 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 WiQ destruction of these husbandmen, represent the coming of God in judg- ment upon the Jewish nation, in the destruction of Jerusalem, when “ their house was left unto them desolate” (Luke 13 : 35), and they suffered “af- fliction such as was not from the begin- 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 h\ other parts of Judea. Compare Matt. 23 : 3^36. 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 people 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, 26) the multitude had derived their hosannas at the public entry of Jesus into Jerusalem, ch. 11 : 9, 10. As the multitude had applied this Psalm to Jesus, so Jesus now applies it to him- self as the Christ. The stone 9 in the figurative language of prophecy, was Christ. This is legarded as a typical prophecy, some referring its typical ful- fillment to David, who was disallowed and rejected by Saul and the ruling men of the nation, and yet was chosen to be king of Israel ; others refer it to Zerub- babel (Zech. 3 : 8, 9 ; 4:7); and othefs still to Mordecai ; its special and com- plete fulfillment was in Christ. Com- pare on Matt. 1 :22, 23. The builders were the Jews, John 19 : 15. Rejected. Disapproved^ disalloived. 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 together, 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 (Aets 4 : 10, 11) ; uniting both Jews and Gentiles in himself, Gal. 3 : 28. He is highly exalted as a Prince and Savior, Acts 2 : 33-36 ; 5 : 29-31 ; Phil. 2 :^U. Compare 1 Pet. 2 : 7, where the prophe- cy is quoted with a similar application. 226 MARK XII. A.D. 30. 11 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 7.25%o^‘i4. ^ parable against them : and they left him, and went their way. Concerning the payment of tribute to Cmar. 13 pAND they send unto him certain of the Phari- pMt. 22. 15; Lk. sees and of the Herodians, to catch him in his words. 14 And when they were come, they say unto him, ’ Master, we know that thou art true, and carest for 11. This was the Lord’s doing. This is from the Lord^ namely, that the stone which was disallowed should be- come the head-stone 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 taken 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 had already resolved to kill Jesus (John 11 : 53), and now, perceiving that 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 the people, who re- garded him as a divinely commissioned teacher. Matt. 21 : 46 ; John 7 : 49 ; 12 : 19. Seeing that they could accomplish nothing, either by word or by open vio- lence, they left him, thus ending the direct conflict 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 cunning attack of the Pharisees and Herodians, and THEIR defeat. CONCERNING PAYING TRIBUTE TO C^SAR. 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 him. 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 forth spies which should feign themselves just men.” And of the Herodians. See on ch. 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 selfish 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 erdrap him with a wordy sup- posing that he must answer either yes or 710 to their question in vcr. 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 know, etc. Teach- er y ice know. They affirm what is true, but hypocritically. Nicodemus used similar language, but sincerely. They A.D. 30. MARK XII. 227 no man : for tliou regardest not the person of men, but teachest the way of God in truth : Is it lawful 15 to give tribute to Caesar, or not ? *1 Shall we give, Jer- 18. 18. or shall we not give ? But he, knowing their hy- pocrisy, said unto them. Why tempt ye me ? Bring came to Jesus not as Pharisees or He- rodians, but as just men, hoping by their words to hide their character and purpose, and by flattering Jesus to put him off his guard and lead him into the snare set for him. They pretended to acknowledge him to be all that he claimed, and to be ready to abide by his decisions, since they would be ab- solutely true and just, independent of the influence and authority of men. Carest for no man* A strong ex- pression in the original. Thou art en- tirely independent, being influenced neither by the censure nor the applause of any one. Thou regardest not the person of men* Thou art not influenced by rank or position, not even by Caesar himself, in thy decisions, but art perfectly impartial. Lev. 19 : 15. The way of God* The way that God 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 laAvful, is it right 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- ful for them, who acknowledged God as their King. To give tribute* The Roman poll-tax imposed on all males from fourteen, and on females from twelve to sixty. Caesar* Tlie family name of Julius Caesar, tlie first Roman emperor, and applied to his successors, Avhether of his family or not, as a designation of their ofliice, and a representation of Roman power. The Ccesar then reign- ing was the Emperor Tiberius. Or not ? The question was so put as to require, as they thought, the answer, either yes or no. They would rather have him answer in the negative, for then they would “ deliver him into the power and authority of the governor” as a seditious person, Luke 20 : 20. But if he answered in the affirmative, then they would accuse him before the people as opposed to the law of God. The lierodians, as friends of Herod, and hence 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 i)ower was a badge of servitude, and even contrary to the law of Moses. Thus Judas, the Gaulonite (Acts 5 : 35), had raised an insurrection in opposition to levying this tax, holding that it was unlawful, and even rebellion against God for the Jews to pay tribute and submit to a foreign power. These sentiments were extensively promul- gated ; and the Jewish people, who were very restless under the Roman yoke, quite generally espoused, or sym- pathized in them. This was, however, a fanatical view of the law, since the Jews were nowhere forbidden to pay tribute to a foreign conqueror. They were only forbidden to set a stranger over them as king, Deut. 17 : 15. They had, at different times, paid heavy tri- bute to Syria and Babylon. 15. Mark alone gives the vivid addi- tion, Shall we give, or shall we not give ? by which the Pharisees and Herodians would push Jesus to an im- mediate answer, yes or no. They thought they had brought him to a point where he must speak out, either as a rebel against Cicsar, or a traitor to God, whose prophet or son he professed to be. But he, knowing their hypocrisy, their dissimulation and false pretenses, that they were assum- ing a character and disposition which did not belong to them. “ Feigning themselves to be just men,” Luke 20 : 20. Why tempt ye me ? Why en- tice me to say something which you can use against me? Why do you try to draw me into a snare, so as to entrap me ? Then, instead of answering as they expected, he calls for a coin in which the Roman tax was paid, so that he might address the eye as well as the ear. A penny; a denary., a Roman silver coin, worth about fifteen cents. It was a current maxim of Jewish teachers, that “wherever a king’s coin is current, there his sovereignty is ac- knowledged.” It was an evidence of the Roman dominion 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 Caesar’s. And Jesus answering said unto them, '■Render to Caesar the things that are Caesar’s, and to 4. lO; 17, 25- God the things that are God’s. And they mar- veiled at him. that Roman currency was used ; and, by using it, the Jews acknowledged their subjection to the Roman power. ROMAN DENARIUS. Jesus 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. 16. They brought it. We may conceive of Jesus receiving it, and for a moment looking at it and holding it in his hand, thus l iveting attention and exciting expectation ; and then asking. Whose is this image and super- scription ? or inscription. The image was probably the likeness of the Ro- man emperor, Tiberius Caesar. The inscription 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 images on their coins, though they put inscrip- tions on them. Caesar’s. Both the coin and their answer showed that they were peacefully submitting to Caesar’s government, and enjoying his protec- tion. 17. Everything is now ready for the answer of Jesus. Render. Pay off. The idea is not rendermg a gift^ but rendering what is due. The things that are Caesar’s. Render to Caesar 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 long as you violate no divine obligation. He 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 in 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 precepts are in harmony, and the one really fiowing out of the other. As love to our neighbor is in harmony with, and fiows from, love to God, so rendering all rightful obedience to hu- man government is in harmony with, and springs from, dischqi’ging 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 have and are. The answer also gives them the real reason why they were now under sub- jection to Caesar, namely, because they had fallen from their allegiance to God,” 2 Chron. 12 : 5-8.— Alford. They marvelled at him. They wondered at a reply so unexpected, so apt and true, and at his wisdom 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 in 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 him^ and leave no children, that his brother should take his wife, and 20 ^ raise up seed unto his brother. Now there were seven brethren : and the first took a wife, and dying 21 left no seed. And the second took her, and died, «Mt. 22. 23; Lk. 20. 27. t Ac. 23. 8 ; 1 Cor. 15. 12-14; 2 Tim. 2 18 “ I)eu.’ 25. 5. V Ru. 1. 11, 13. which, if properly carried out, will conduce to the highest good of man and to the glory of God. No wonder that his interrogators “ could not take hold of his words and held their peace ” (Luke 20 ; 26) ; that they “ left him and went their way ” (Matt. 22 : 22), sensi- ble of overwhelming defeat. 18-27. The question of the Sad- ducees CONCERNING THE RESURREC- TION. The reply 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 preceding one of the Pharisees and Herodians. Their ques- tion was most frivolous, and their de- sign seems to have been to throw con- tempt, not 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 him.. There is no note of time. Matthew says, “ On the same day,” or that day., on Avhich the Pharisees and Herodians were baf- fled and put to silence ; probably a short time after. The Sadducees. Simply, Sadducees., there being no arti- cle in the original. The Sadducees were a Jewish sect, and were so called either from 7'ighteou.mess., the meaning of their name, or from Zadok, some distinguished individual (1 Kings 1 : 32; 2 Chron. 31 : 10), or, as some sup- pose, the founder of the sect about B. C. 260. They were opposed to the 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 special stress on the freedom of the will, while the Pharisees held strongly to the doctrine of providence. The opinion that the Sadducees held to only the five books of Moses 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 Pharisees were more numerous, and had greater influence with the people. The word resurrection, as used in this and the following verses, appears to have a somewhat broader significa- tion than merely rising from the dead, including not only the life that ensues, but also the life of the soul previous to the reunion of soul and body. Thus it is very nearly equivalent to future life, the rising from the dead being the cen- tral hinge around which that life turns. Compare the language in verse 23, “ In the resurrection, therefore, when they shall rise.” 19. Master. Teacher, ver. 14. They also approach him with apparent re- gard as a prophet or religious teacher. Moses wrote unto us. Rejecting all human tradition, they acknowledge the writings of Moses as authority, and as pre-eminent authority. The law which they cite is found in Deut. 25 : 5, 6, and was designed to prevent any family of Israel from 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 first born was regarded as the offspring of his deceased brother. 20, 21, 22. Having quoted the law, they now state the case formally and 230 MARK XII. A.D. 30. neither 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 wife 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 marriage ; but y are as the angels which are *Ps. 17. 15; 49. 14, 15; 119. 130; l8. 26. 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 possible. The seven had her; the seven took her. The Sadducees speak of it as an actual fact, especially according to Matt. 22:25, “There was with us.” Some suppose it founded on the apo- cryphal book of Tobit 3 : 7, 8, “ Sara the daughter of Raguel 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 first in the next world. But here were seven. What would the great teacher say to that ? 23. In the resurrection* In the resurrection state or life ; the state of being 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, but it is probably genuine. Whose wife should she be ? The Pliarisees appear to have held that the relationships of this life would continue in the future state. And with no other conception of the, doctrine the Sadducees foresaw a cer- tain conflict between these seven bro- thers. All, then, cannot have her, but only one ; yet none has a claim upon her above the rest. Whose wife, then ? They see here, as they suppose, an in- surmountable difficulty 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 doubtless known to side with the Phari- sees in this respect. But they hoped to bring him into conflict with the law of Moses, or induce 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 passage 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 ? Mark alone puts this in form of a question, but equal to a strong aflftrm- 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 omnipotent, the dead can be raised ; and they will be raised 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 20 : 8 ; Rom. 4 : 17 ; 1 Cor. 0 : 14 ; 15 : 34-36. 25. For* Jesus proceeds to show their ignorance, as charged against them in the preceding verse. When they shall rise; when people shall rise at the last great clay. In that state which is ushered in by the resurrection. A.D. 80. MARK XII. OO f 6. 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 that day, for they will be but pretenders, vers. 21-23. 3. The signs and the time of his com- ing, vers. ^-27. a. Terrific phenomena and changes in nature after the Jewish people have endured their full measure of suffering, vers. 24, 25. h. 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. 80), the calamities attending the destruction of Jerusalem. We can thus see the reason why the early disciples expected a speedy re- turn of our Lord, 1 Thess. 4 : 15 ; 2 Thess. 2 : 1-4. 1, 2. Jesus leaves the temple and FORETELLS ITS DESTRUCTION. Matt. 24 : 1, 2 ; Luke 21 : 5, 6. Luke omits the fact that Jesus now left the temple. Mark is the most definite in his state- ment. 1. As he Avent out of the tem- ple, taking his final departure; more clearly expressed by Matthew (24 : 1), “ And Jesus went out and departed A.D. 00. MARK XIII. 243 2 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. 3 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 evening, Tuesday, April 4th. Temple here is the whole sacred inclosure. See on ch. 11 : 11. One of his disci- ples, very probably Peter, who fre- quently acted as spokesman for the apostles, Matt. 16 : 16 ; John 6 : 68. Hence Matthew could say “his disci- ides.” Mark alone vividly gives the exclamation. Master {Teacher), see what manner of stones and what buildings, what 'manner of buildings ! The lamentation over Jerusalem, and tlie denunciation against her (Matt. 23: 37, 38), may have led the disciples to turn his attention to the magnificence of the temple, as if to plead for its preservation, Josephus describes the temple as built of white marble, its face toward the east, covered over with plates of gold, appearing in the dis- tance like a mountain covered with snow, 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 Wai\ v. 5. 6; vi. 4. 1.) Dr. Robinson speaks of immense stones still remaining in the wall, one of which measures 24 feet long, 6 feet broad, and 3 feet high. Similar stones are found in Baalbek, Lebanon, measuring 63 and 64 feet each. 2. And Jesus answered, etc. According to the highest critical au- thorities, And Jesus said to him, a ]d)rase so often used bv Mark, ch. 1 : 17 ; 4 ; 21, 24, 26, 30, 35, etc. Seest thou, etc. The question fixed their whole attention for the moment on the great buildings of the temple, and pre- ])ared them for what he was about to say. Notice that he speaks both of the building and the stones, ver. 1. There shall not be left one stone upon another. This was fulfilled foity years afterward, A D. 70. Josephus relates that Titus tried in vain to save the temple. The Jews themselves first set fire to its porticoes ; after which one of the Roman soldiers, without any command, threw a burning firebrand into the golden window, and soon the holy house was in flames. Titus ordered the fire to be extinguish- ed, but his command was not obej^ed. The soldiers were furious, and notliing could restrain them. Thus, eveii against the will of Caesar, the tem])le was completel}’’ destroyed, and the prophecy was fulfilled. 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 inhabited. (Jo- sephus, Jew, War, vi. 4. 5-7 ; vii. 1.) Later still, Terentius Rufus, an officer in the arm}^ 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 : 12 ; Jer. 26 : 18. 3, 4. The inquiry. Matt. 24:3; Luke 21 : 7. Luke omits the fact that this occurred on the Mount of Olives. Mark alone mentions the names of those making the inquiry. 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 cit}', and ascended to the top of the Mount of Olives. . . . Crossing the upper bridge over the Kedron, I followed the middle path which leads over the hill, a little to the left of the garden of Gethsemane. When about half wijy uj) 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\” — D r. Hackett, Illustrations of Hcripture, p. 281. It is a remarkable fact that the 244 MARK XIII. A.D. 30, 4 Andrew asked him privately * Tell ns, when shall * Mt. 24. 3 ; Lk. 21 . these things be ? and what shall he the sign when all these things shall be fulfilled ? 5 And Jesus answering them began to say, yTake ^ 5 ^ 0 *. 6 heed lest any man deceive you : for many shall come * ’ es. . . in my name, saying, I am Christ ; and shall deceive siege of Jerusalem began on this mount, and at the Passover, the time of this prophecy. (Joseph. JewishWar^ V. 2. 3 ; vi. 9. 3.) Mark alone mentions Peter, James, John and Andrew as the inquirers, ch. 1 : 16-20 ; 3 : 16-18. Mat- thew says “ the 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 he the sign ? What is or will be the sign When all these things, which 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 shall these tilings be ? ” (2.) “ What is the sign of thy coming ; and (3) of the end of the world?” Shall about to be ful- filled, or accomplished. 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 sign or tokens of “all these things.” 5-37. Our Lord’s reply. Jesus wisely says nothing 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 the fullest, and, in addition to what is parallel in this chapter and in Luke, gives the parables of the Ten Virgins and the Talents. Yet Mark is in some places more vivid and circum- stantial. Notice the repeated exliorta- tion, “ Take heed,” vers. 5, 9, 23, 33, The command not to premeditate (ver. 11) is not given by Matthew, though the thought is presented by Luke (21 : 14, 15). 5-13. Jesus 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 restricted 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 premonitions 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 guard. Often repeated in this chapter. See preceding paragraph on vers. 5-37. Lest any man deceive you. Lest any one lead you astray. This shows the cautionary 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 name* Not in the name of Jesus, but of the Messiah, claiming to be him, or to represent him. I am Christ; rather, lam 7ie, “ 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 7 many. And when ye shall hear of wars and ru- mours of wars, * be ye not troubled : for such things * I’m. 3. 25. 8 must needs be ; but the end shall not he yet. For nation shall rise against nation, and kingdom against kingdom : and there shall be earthquakes in divers places, and there shall be famines and troubles. ^ These are the beginnings of sorrows. “ Mt. 24. 8. wonderful fulfillment of the first por- tion of this chapter. He speaks of the land being overrun with magicians, se- ducers, and impostors, who drew the people after them into the wilderness, promising to show them signs and won- ders. Thus Theudas, not the one men- tioned Acts 5 : 36, but a later one, per- suaded a large body of people to follow him to the Jordan, promising to divide the river, as Elijah and Elisha had done of old. But he was taken prisoner be- fore arriving there, and belieaded. An Egyptian also pretended to be a prophet (Acts 21 : 38), aud deluded thirty thou- sand men. (Joseph. Antiq. xx. 5. 1; 8. 6; Jewish Wm\ ii. 13. 4, 5.) After the destruction of Jerusalem, Bar Cochba and Jonathan appeared, and almost every age since has witnessed false Christs, some of whom have claimed, in oiie sense or another, to be our Lord himself. 7. In this and the verse that follows Jesus cautions them against being trou- bled with wars and various calamities which should come upon the earth and the Jewish nation, supposing them to be indicative of the end, when tliey were but the beginning of sorrows. Hear of wars and rumors of Avars. These wars must be such as to be a terror to Christians, threatening their nation and tlieir homes. The wars are to be regarded as cei tain and actual to them. But the rumors of wars Avould naturally be exaggerated, confused, and frightful, and hence more terrible than Avar itself. There were numerous agi- tations and insurrections in the Roman empire previous to the destruction of Jerusalem, in Avhich much blood Avas shed. Also in Rome itself fotir empe- rors, Nero, Galba, Otho, and Vitellius, came to violent deaths in eighteen months. Alford refers to the tlirce threats of war against the Jews by Cali- gula, Claudius, and Nero. When this prediction Avas made it was a time of pence throughout the Roman empire. Be ye not troubled, etc. Be not confused, agitated, filled Avith alarm. The reason is given ; such things must take ])laee, but the end of the world is not yet. Some suppose end of tri- bulations is here meant ; but it is more natural to refer it to the end of the world, or the present state of things, since that is one of the main 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 hoAv often Christians have regarded Avars and great national commotions as signs of the coming of Christ and the end of the Avorld, it ina}' be seen hoAV wise and necessary Avas this caution of our Savior. These things must take place ; they are in the divine plan, but the end is not yet; therefore be not troubled, but patient, hopeful, and tranquil. 8. For. The calamities mentioned in the pi'cceding verse, and the reason for not being troubled enlarged upon. Nation shall rise against nation, and kingdom, etc. Race against race, and kingdom against kingdom. In the i)receding vei-se, Jesus says they shall hear ; now he states Avhat Avill certainly take place. There shall be great national struggles, and political revolutions. “ There were serious dis- turbances, (1) Avhich gave rise to the complaint against and deposition of Flaecus, and Philo’s work against him (A.D. 38), in which the Jews as a nation Avere tlic especial objects of persecu- tion ; (2) at Seleucia, about the same time (Josephus, Antiq. xviii 9. 8, 9), in which more than fifty thousand Jews Avere killed; (3) at Janinia, a city on the coast of Judea, near Joppa. Many other such national tumults are record- ed by Josephus.” — Alford. The refe- rence here, however, must not be con- fined merely to the Jewish people. Earthquakes. A great earthquake occurred in Crete about A.D. 46; at Rome in 51 ; in Phrygia in 53 ; in Lao- dicea in 60 ; in Campania in 58 ; at Jerusalem in 67 (Joseph. JewiJi lEar, 246 MARK XIII. A.D. 30. 9 But ^ take heed to yourselves : for they shall de- Mt. lo. n, 18 ; liver you up to councils; and in the synagogues ye Kev. *2. lo. 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 first be published ® Mt. 54. 14. among all nations. iv. 4. 5.) Pompeii was visited with two disastrous earthquakes about 63. Families* Historians speak of seve- ral famines, in different parts of the world, whicli happened in the reign of Claudius (A.D. 41-54), one of whieh was particularly severe in Judea, about 44-47. (Joseph. Antiq. xx. 2. 5; 5. 2.) Compare Acts 11 : 28. 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^ tumults. 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 ; Rom. 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 other matters, bnt look to yourselves (2 John 8), in order to guard against and avoid dangers which shall be close upon you. They would be in danger of becoming of- fended, disaffeeted toward the cause of Christ (Matt. 24 : 10) ; or their love might 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 eourts. Matt. 10 : 17. Some sup- pose them to be the courts of seven es- tablished in every city, in conformity to Deut. 16 : 18, and explained by Jo- sephus {Antiq. iv. 8. 14). Others, that they were 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, sincci 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 syoiagogues^ which some adopt. After the trial and condemna- tion in the couneils, they would be led into the synagogues 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- gogues ye shall be taken and beaten. Scourging Avas actually inflicted in the assemblies for public worship. Com- pare Acts 5 : 40 ; 2 Cor. 11 : 24. Ye shall be brought^ as criminals. Rulers* Governors. 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 Caesar, 2 Tim. 4 : 16. Compare Acts 4 : 8 ; 16 : 20 ; 22 : 30. Persecution in the early church resulted in the further- ance of the gospel. Acts 8:4; Phil. 1:12. 10. The gospel must first be published, etc.; jirst be preached among all the natio7iSy before the end, ver. 7 ; Matt. 24 : 14. And suffering and preaehing will go together. This Avas really the case, so far as the world was then known, in the apostolic age, and before 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 north, 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 lead yon., and deliver you up, take no thought beforehand what ye shall speak, neither do ye premeditate : but whatsoever shall 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 their parents, and shall cause them to be put to 13 death. ^And ye shall be hated of all men for my name’s sake. But ^ he that shall endure unto the end, the same shall be saved. d Mt. 10. 19 ; Lk. 12. 11 ; 21. 14. « Ac. 2.4; 4. 8, 31. f Mic. 7. B; Mt. 10. 21;24.10;Lk. 21. IB. g Mt.24. 0; Lk.21. 17; John 15. 18; 17. 14. h Dan. 12. 12 ; Mt. 10. 22; 24. 13; Rev. 2. 10. tion of the gospel is the true sign of the end, both in the (narrow and re- stricted) sense in which the disciples put the question, and in the (wider and universal) sense which, in the Savior’s mind, it really involved.” — Judge Jones. The end of the Jewish state and the destruction of Jerusalem are typical of the end of the world, or the gospel dispensation. 11. Jesus cautions them against trust- ing in themselves instead of the Holy Spirit in their defense before councils, governors and kings, ver. 9. Compare Matt. 10 : 19, 20. Shall lead you and deliver you up. Rather, lead you., delivenuy you up; or, with the Bible Union version, “Lead you away to de- liver you up.” Take no thought beforehand. Take not thought, etc. Be not unduly solicitous, be not anxi- ous, Matt. 0 : 25. Neither do ye premeditate. Let your defense be extemporaneous. Words shall be given you in that hour, when you shall be arraigned. That speak ye in your defense. See Acts 4 : 8-12. The com- mand is to speak only what should be 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 Holy Spirit, so that they would be as instruments in his hands. It should be noted that this command has no reference to preach- ing generally without any forethought or previous i)reparation. It cannot be used to support any such practice. Read the direction of Paul to Timothy, “Give attendance to reading,” etc., I Tim. 4 : 18, lb. 12. Noav. 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 up (the same word so translated in the preced- ing verse) to the magistrate brother ; the father, the child ; and even children would rise up against parents. The re- sult of such judicial proceedings would be death. Eaidy church history shows the fulfillment of these int^dictions. 13. The climax of hatred ; universal, hy all; and founded on their relation to Christ, for my name’s sake. On account of their attachment to me, and because they bear my name. Here do we see why Christians have been hated and persecuted beyond the adhe- rents of any other sect. “Concerning this sect we know that everywhere it is spoken against,” Acts 28 : 22. “The friendship of the Avorld is enmity Avith God,” James 4 : 4. See also 1 Pet. 2 : 12; 3:16; 4:14. Christianity is ex- clusive, and therefore Christians were hated by both Jews and Gentiles. It proclaimed salvation through Jesus alone. The Jewish theocracy Avas su- perseded by a siuritual kingdom, and all that was indestructible and essen- tial to man’s duty in the laAv Avas in- corporated in the gospel. The JeAv Avould, of course, hate a system de- structive of his own, and one which shut him out of salvation except through a hearty reception of faith in its doctrines. Pagans tolerated each other ; their systems of religion Avere local and limited in their claims, con- fined to tribes, nations, and countries. They could even Avorship each other’s gods. But they could not tolerate Christianity, Avhich proclaimed itself a universal religion; and exclusive, in that it was the only true religion ; and exterminating, in that it condemned all idolatry, and waged Avar with all other religions as embraced in the kingdom of darkness. Pagans, therefore, hated Christians, and regarded them, in the 248 MARK XIII. A.D. 30. 14 ^But when ye shall see the abomination of deso- ' 24. 15; Lk. lation, ^spoken of by Daniel the prophet, standing kDiin\ 27 . ^vhere it ought not, ("Uet him that readeth under- ‘ Lam’, i. lO; Eze. stand,) then let them that be in Judaea flee to the 3 «Lk. *21.’2r. language of Tacitus, the Roman histo- rian, as exercising “enmity to the hu- man race.” The doctrines and claims of the gospel, which are so repugnant to the human heart, aroused the hatred not only of the Jews and pagans, but of all other opposers not included in these two classes. Jesus adds a comforting assurance, and encourages them with the prospect of final triumph. But he that en- dure th^ perseveres and continues faithful unto the end of life, which is practically the end of the world to the individual, shall he saved, fully, finally and eternally. “The end” to every believer is the end of life, 1 Cor. 1 : 8‘; Heb. 3:6, 14 ; 6 : 11 ; 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, where 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 the disciples, with directions as to what they should then 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 statue of Jupiter Olympius, erected in the temple by Antiochus Epiphanes (B.C. 168), when for three years and a half the Jews were deprived of their civil and religious liberties. See Apo- crypha, 1 Macc. 1 : 54 ; 6:7; 2 Macc. 6 : 2. Josephus (Antiq. x. 11. 7) seems to refer this prophecy to the destruction of Jerusalem. The dbommation 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 the devasta- tions of heathen conquest, and points unmistakably to the destruction of Je- rusalem and the temple by Titus. But what particular thing or event in this 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 foreshadowed 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 city 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 b}’^ the party of the zealots, who occupied it at the very time that the Roman ge- neral, Cestius, approached the city aiid assaulted it. Such pollutions and trage- dies in the temple must have deeply impressed 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 language A.D. 30. MARK XIII. 249 15 mountains : and let him that is on the housetop not go down into the house, neitlier enter therein^ to 16 take anything 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 ° Lk. 21. 23; 23. 18 them that give suck in those days ! And pray ye here refers to this first approaeh and attack of the Roman armies, with their idolatrous ensigns, ready to desolate Jerusalem. Spoken of by Daniel the pro- phet. This clause is found in Matthew, but should be omitted here, according to the best critical authorities. Stand- ing Avhere it ought not, because the place was holy, as Matthew expresses it. Some would refer this language to the wdiole of Palestine ; but this is too general. Nor is it necessary to limit it to the temple ; for it may properly be applied to the holy city and its pre- cincts, Matt. 4 : 5. Let him that readeth under- stand ; consider, give heed to, and note it. This is a parenthetical clause, uttered probably by our Savior, being an admonition to any who should read this prediction of Daniel. Possibly there is some reference to the words of the angel to Daniel, “ Know therefore and understand,” Dan. 9 : 25. Many su]ipose 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 part of the discourse of Jesus ? Matt. ^ : 15. The omission by Luke (21 : 20) may be ex- plained by the fact that he was writing for Gentile readers, giving a brief sy- nopsis of the discourse, and that he gives the admonitory and significant clause, “ Then know that the desolation thereof is nigh.” The disciples are in- structed to make a precipitate flight then, when they should see this sign of approaching destruction. Them which be in Judea. In the coun- try, towns, and cities of Judea. Moun- tains. The mountainous regions and highlands, where there were caves af- fording a safe retreat. By a singular providence the Roman general Cestius, after taking a portion of the city, with good prospects of capturing the whole, withdrew without any apparently good reason. This gave the Christians an opportunity to escape, which they did, over the mountainous region to Pella, and other places east of the Jordan, where the country was at peace with the Romans. Pella was on the northern border of Perea. According to Euse- bius, the historian, the Christians were divinely directed to flee thither. Com- pare Gen. 19 : 15-23. 15. They were to flee with all possible haste, and not descend into their houses to collect their goods. Housetop. Literally, TJpo7i the house. The houses in Palestine were flat-roofed, and com- municated with each other, so that a person might proceed to the city walls and escape without coming down into the street. Persons would naturally go to the housetop to view an invading army. Roofs were also used for sleep, retirement, prayer or recreation, Luke 12 : 3. Jesus, however, may have re- ferred to escaping by a stairway lead- ing from the court to the roof, without entering the house. The stairway land- ed “outside the house, but within the exterior court. It would not be either agreeable or safe to have the stairs land outside the inclosure altogether, and it is rarely done, except in mountain villages and where roofs are little used. ” — The Lmid and the Book^ vol. i., p. 52. 16. Their precipitate flight is also illustrated and further enlorced. He 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. He must escape without his full dress, or garment at home. 17. Woe unto them . . . with child. An exclamation of pity, with reference to both Jewish and Christian females. The sufferings of both would be greatly increased. Flight would be far more difficult, or impossible. 18. And pray. Thus teaching them to depend entirely upon God, and to 250 MAKK XIII. A.D. 30. 19 that your flight be not in the winter, p For in those ^ l>an. 9. 26; 12. l; 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 shortened those days, no flesh should be saved : but for the elect’s sake, whom he hath chosen, he hath shortened the days. seek from him the facilities and allevi- ating circumstances which would be desirable in their flight. Prayer is in accordance with God’s plans. Win- ter. When storms are frequent, and roads are bad; a season unfavorable for traveling, and especially for a hasty flight. Dr. Thomson says that it is not easy to exaggerate the hardships, and even dangers, which traveling parties encounter at this season of the year. Heavy falls of snow often occur during January and February. Such was the case in 1851, 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 suiferings 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 perished during the siege at Jeru- salem by the sword, pestilence and famine. The city was full of people, attending the Passover festival, when the last siege under Titus commenced. Thousands had come from remote parts of the earth, 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 elsewhere, in addition to a vast multitude who died in caves, woods, comrnon-sewers, banishment and various ways, of whom no compu- tation 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 fullillrnent. 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 (the 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.” {Jem- ish Wm% V. 10. 5 ; and vi. 9. 4. ) When Professor Gellert was sneeringly asked by the skeptical Frederick the Great, “What do you think of 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 the Jews to be his people. Compare Gen. 18 : 23-33. He hath shortened the days; rather, he shortened the days^ 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. CO. MARK XIII. :5l 21 ‘lAnd then if any man shall say to you, Lo, here ** 22 is Christ ; or, Lo, he is there ; believe Mm not : for • i • • false Christs and false prophets shall rise, and shall show signs and wonders, to seduce, if it were possi- 23 ble, even the elect. But *■ take ye heed : behold, I " 2 Pet. 3. 17. have foretold you all things. onl}" about five months. It commenced in April, A.D. 70. Tlie daily sacrifice ceased for want of priests to offer it on the twenty-third of June, and from that day to the fourteenth of July the last death-struggle took place. Then followed plunder and destruction, till the whole city was reduced to ashes, except the three great towers on the western wall. Titus reeognized 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- Avard overthrowing these towers ? ” (Josephus, Jewish Way\ vi. 9. 1.) Al- ford, and others, notice several things Avhich 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 ; ” but was stopped by orders from Claudius, A.D. 4:3 or 43. (2.) The Jews, being divided into factions among themselves, had to- tally neglected to prepare to withstand a siege. (3.) The magazines of grain and other provisions, which, according to Josephus, “ Avould have been suffi- cient for a siege of many years,” were burnt just before the arrival of Titus. (4.) Titus arrived suddenly, and the Jews voluntarily abandoned parts of the fortification.” (Josephus, Autiq. xix. 7. 2 ; Jewish TFar, v. 1. 4 ; vi. 8. 4. ) 21. In this, and the two following Akerses, Jesus cautions his disciples against false Christs and false prophets wliieh should arise in those days. Then ; at the time of these sufferings, or immediately after. Lo^ here is Christ, the ChHst^ the Messiah. Be- lieve him not* Believe not Avhat he says. Jesus Avas not to come in this manner, A^er. 26. Neither was he then to come personally, vers. 24-27. There Avas danger that some Jewish Christians might expect Christ to come to deliv^er the city from destruction. At the most there Avould 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 affirms that there will be false Christs, those who pre- tend to be the Messiah ; and false prophets, false teachers, Avho should show signs and wonders, Avork false 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 numerous be- fore and after the destruction of the city. Felix (A.D. 53-60) put down false prophets and false Messiahs. Ac- eording to Josephus, they persuaded many “to follow them into the Avilder- ness, and pretended that they would exhibit manifest Avonders and 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 Avait deliverance from God;” and just be- fore the burning of the temple, one of them made a publie proclamation that “ God commanded them to get upon the temple, and that they should re- ceive miraculous signs of deliverance.” (Joseph. Antiq. xx. 8. 6; Jewish 11 «r, ii. 13. 4; vi. 5. 2.) And long after this, about A.D. 135, a false Messiah arose, who called himself Bar Cochevas, or son of a star, from the star i)rophe- sied by Balaam. He performed tricks of legerdemain, deluded multiludes, among whom Avere thi ee of the great- est rabbis, and raised an insuriection against the Roman government, Avhich Avas i)ut doAvn Avith great bloodslied. 23. But lake ye heed. An em- phatic admonition in the original. Do 252 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 shall be shaken. * And then shall they see the Son of man coming in the * Dan. 7. 10;Zeph. 1. 15; Mt. 24. 29; Lk. 21. 25. t ch. 14. 62 ; Dan. 7. 13, 14; Mt. 16. 2; : 24. 30; Ac. 1. 11 ; 1 Thes. 4. 16 ; 2 Thes. 1. 7, 10 ; Rev. 1. 7. ye see to be on your guard. Behold is not in the original, according to the highest critical authorities. I have foretold all these things. Things is not in the original To be forewarned was to be forearmed. As I have aifec- tionately exercised the caution to fore- tell these dangers, so do j^ou exercise a like caution in guarding against them. Mark here passes over something re- garding the manner of Christ’s coming, Matt. 24 : 26-28. 24-27. Jesus now passes to the SIGNS AND THE TIME OF HIS COMING. Matt. 24 : 29-31; Luke 21 : 25-28. Mark is the briefest ; Matthew the most definite ; Luke the most indefinite. 24. But in those days. Indefinite, and may be many or few — a long or a short time. After that tribulation. That refers back to the preceding dis- course ; those points toward the last events. That tribulation or afflictio7i is not necessarily limited to the destruc- tion of Jerusalem by Titus, but may also refer to the trials connected with the dispersion of the Jews. The lan- guage in Matthew, “ the tribulation of those 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 of their fathers. (See on ver. 22.) 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 the 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 1260, 1290, and 1335 years. The distress of the Jews still continues, and Jerusalem is still trodden under foot by the Gentiles. Let it be noted that those days, as presented by Mark, comes after that tribulation. The sun shall be darkened and the moon, e'tc. 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. 32 : 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, especially 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 suffering. There shall be darkness, as during the crucifixion or our Savior (ch. 15 : 33) and in the plague of Egypt (Exod. 10 ; 22, 23) ; appearances of falling stars (ver. 25), or the shooting of meteors ; and the 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. 12 : 26. 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, 12 ; Jude 14 ; Rev. 1 : 7, In harmony with these plain de- clarations, I take this passage in its natural and literal meaning, and can see no sufficient reason for departing from it. Then, when these wonder- A.D. 30. MARK XIII. 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. 28 “ 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 *^^ 20 ^ 30 that it is nigh, even at the doors. Verily I say unto you, that this generation shall not pass, till all these fill phenomena snail have been seen, vers. 24, 25. Mark omits the state- ment, that all the tribes of the earth shall mourn, which Matthew gives, eh. 24 : 30. Son of man 9 the Messiah, now in humiliation, tlien in his exalta- tion ; see on eh. 2 : 10. Coming in the clouds* In clouds^ witliout the article. As he ascended. Acts 1 : 9. Not merely in ordinary clouds, but such as anciently attended the divine pre- sence, Exod. 16 : 10; 19 : 18 ; Dan, 7 : 13. With great power, with the actual possession of it; and glory, a visible display of his power aud majesty, Ps. 68 : 17 ; Acts 7 : 55. 27. Jesus foretells the attendant cir- cumstances of his coming. Then shall he send his angels. Angels are elsewhere described as at- tending Christ at his coming and active at the judgment, Matt. 13 : 41, 49. They shall gather together to him, as their great and common center, his elect, his chosen followers, 2 Thess. 2 : 1 ; 1 Thess. 4 : 16, 17. From the four winds. From every quarter, and from the remotest places under heaven, Deut. 4 : 32 ; Ezek. 37 : 9. From the uttermost part, etc. A strong ex- pression, From end of earth to end 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 Rev. 20 : 4, 5, 12-15. See at this point Luke 21 : 28. 28-31. Returning somewhat in his discourse, Jesus teaches, by an illus- tration FROM THE FIG-TREE, HOW TO JUDGE CONCERNING THE TIME OF THOSE THINGS, WHICH SHOULD OCCUR IN THAT GENERATION, and Were more certain than the established order of nature, Matt. 24 : 32-35 ; Luke 21 : 29-33. The 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. Rathei’, from the fig-tree learn the para- ble which illustrates the circumstances and signs preceding “ these things ;” learn the illustration which the fig-tree affords. Fig-trees abounded on the Mount of Olives, where Jesus was now discoursing. Is yet tender ; rather, is* already become tender. Ye know that summer is near. “ On my first arrival in the southern part of Syria, near the end of March, most of the fruit-trees were clothed with foliage and in blossom. The fig-tree, on the contrary, Avas much behind them in this respect ; for the leaves of this tree do not make their appearance 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 person may be sure when he beholds this sign, that summer is at hand.” — Dr. Hackett, Illustrations of /Seripture^ p. 141. See on ch. 11 : 13. 29. Ye shall see these things come to pass, or coming to which he had told them in his discourse, ])articularly those described, verses 7, 8, 14. It is nigh. Especially the de- struction of Jerusalem, which he had foretold in his last public discourse to the Jews, Matt. 23 : 36-38, and referred to by the words these thingsiu the fourth verse of this chapter. 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 described 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 MAEK XIIL A.D. 30, 31 tilings be done. Heaven and earth shall pass away; but y my words shall not pass away. ^ Is. 40. 8 32 But of that day and that hour knoweth no man, no, not the angels which are in heaven, neither the 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 coming of Christ. Thus Jesus passes, in verses 30, 32, from one event to the other, the former being typical of the latter. Another explanation makes this gene- ration to mean those who know and ob- serve these signs, the generation of his followers who shall be living when these signs occur, lii 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^ ov 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 double or extended meaning to these things^ we must give a corresponding extended meaning to this generation. Be done. Are accomplished or done. 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 be certainly accomplished. Heaven and earth shall pass away. Even these which have been so generally regarded as firm and unehangeable, 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. This is in harmony with the deductions of science. My words, in general, and what I have spoken at this time. Shall not pass away. Cannot at any time prove to be false, or fail of their aceomplishment. They are in- fallible, and more certain than the es- tablished order of nature, Isa. 40 : 8; 51 : 6 ; 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 aceounts. 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, show the different illustrations by vvhich 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 tilings, the destruction of Jerusalem and the temple, which had first led to their questions and to this discourse. N o w he turns to that other day, the time of his coming, concerning whieh they had also asked. KnoAveth no man, ete. 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 Required knowledge (Luke 2 : 52), and was ignorant of the 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 22 : 42 t44. As “the Son,” in his media- torial character, he was in a state of voluntary humiliation (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. MAKK XIII. 255 33 Son, but the Father. * Take ye heed, watch and ^t. 24. 42 ; 25 . 34 pray: for ye know not when the time is. the 21 .’ 34 ;* Ko. 13 ! Son of man is as a man taking a far journey, who 11 ; 1 Thes.".5. g. left his house, and gave authority to his servants, ^ 12 ’ and to every man his work, and commanded the ’ " ’ ^ ous, our faith should not be staggered because he neither knew the time nor was he commissioned to make it known. •The following paragraph on this verse from Dr. A. Hovey’s recent work, God with Us^ is worth pondering : ‘‘This language appears at first sight to deny that Christ knew in any sense, even in his higher nature, the time of the last day. But what if Jesus, acting as mediator between God and man, must apprehend by the faculties of his human soul, as well as by his higher nature, whatever he taught ? 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 such was the law of his action, and that, While the fact of his higher nature, being truly God, and therefore omniscient, was revealed to the faculties of his human soul, and could therefore be affirmed by him as a theanthropic being, the particu- lars of that omniscience were only apprehended by his human faculties in part, even as the}^ were needed for his Messianic work. In a certain sense, to be sure, his knowledge was unrestrict- ed, infinite — even as Peter felt when he exclaimed, ‘ Lord, thou knowest all things, thou knowest that 1 love thee,’ and as Christ was assured when he said, ‘The Father loveth the Son, and show- eth to him all things which he himself doeth.’ Ills higher nature was omnisci- ent, but the lower was not. Yet even this, the lower, was never, it maybe confi- dently affirmed, in ignorance of what pertained to the work of any hour or mo- ment of tlie Savior’s life. The divine was ever in communication with the human, giving it light for every emergency; and the human was ever absorbed in its prop- er work, untroubled about curious ques- tions 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 his 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 danger. For ye know not, etc. Ignorance of the time, a reason for watchfulness. The same reason will apply 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 added by our translators are unneces- sary. The thought is easily supplied. The time and the consequent necessity of watching are as in the case of a man, etc. Taking a far journey. Awaij frmn his people^ or absent in foreign lands. The idea of distance is indefi- nite : it may have been near or far off. Who left ... and gave. Having left . . . and given. And after ser- vants should be omitted, according to the highest critical authorities. To every man. To each one of his ser- vants. They had authority according to their various stations to manage his affairs while absent, and with this au- thority was individual work or labor. This may remind us of the parable of the Talents given by Matthew (eh. 25 : 14-30). To the porter, or doorkeeper, was the special injunction to Avatch, to be vigilant, and on the lookout for his return. The porter’s office required him to be watching for any approach- ing the house and to receive them in a becoming manner. The porter aptly represents the ministers of the gospel, who are Christ’s watchmen to his churches, Ileb. 13 : 17 ; Ezek. 33 : 7 ; 2 Tim. 2 : 15 ; 1 Pet. 5 ; 2-4. 256 MARK XIII. 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, < 1 ^^^ 12*41144 Watch. 35. Watch ye therefore, as this porter should watch, for ye are porters in my house, and for the same reason, that 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 with this still in mind he adds the thought of his coming suddenly. That he will come suddenly is recorded by Matthew (24 : 44). Sleeping, ne- gligent and inactive, disobedient to his command, and unprepared to meet him. 37. Jesus makes the command gene- ral. Unto 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 them, vers. 1, 2 ; 1 Sam. 4 : 21 ; Jer. 7 : 3, 4, 14. 2. 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, 2; Eph. 5 : 27 ; Rev. 3 : 7-10, 14-18. 3. Earthly structures are temporal ; God’s cause and truth are eternal, ver. 2; Sam. 2 : 15-17 ; Ezek. 21 : 27 ; Matt. 16 : 18 ; 2 Cor. 4 : 18 ; 1 Pet. 1 : 23-25. 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 24 : 15-27, 45; 2 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 20 : 30 ; Eph. 5:6; Col. 2 : 8 ; 2 Thess. 2 : 3. 6. National convulsions, conflicts, and disasters, while they are the begins ning of sorrows to the wicked, are in- strumental in advancing, purifying and consummating Christ’s kingdom, vers. 7, 8 ; Hag. 2 : 6, 7 ; Rom. 8 : 19-23. 7. Persecutions, defections from the faith, false teachers, and decrease of love amid abounding iniquity, are to be expected, and should lead us to trust in Christ, and persevere unto the end, vers. 9-13; Heb. 10 : 39; James 5 : 7-11 ; 1 Pet. 4 : 12, 13 ; Rev. 2 : 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; 2 Cor. 2 : 16 ; 1 John 5 : 9-12. 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 : 17-21 ; Gal. 4 : 29. 11. The word of God is not bound though they who preach it are perse- cuted, imprisoned and put to death, vers. 10-12 ; 2 Tim. 2 : 9, 19. 12. 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. 257 and hate break the closest ties of na- ture.” — Q uesnel. Ver. 12; Matt. 10: 85, 36. 13. Through much tribulation we must enter into the kingdom of God. Patient perseverance will be crowned with final salvation, ver. 13; Acts 14 : 22 ; Heb. 3 : 14 ; Rev. 2 : 10. 14. We should mark in history the abomination of desolation and the de- struction of Jerusalem, and behold in them a testimony to the truth of Christ, ver. 14 ; Rev. 1 : 2, 3 ; John 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 may do so at once, vers. 14- 16 ; Gen. 19 : 17 ; Prov. 22 : 3 ; Luke 17 : 31, 32. 16. In connection with prayer, it is not only right, but also our duty to use means for our own personal safety, vers. 14-16 ; Gen. 32 : 13-20 ; 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 in all Christian 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 earth, 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 days, 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 tlie nations, Christians may rejoice and feel secure, vers. 24- 27; Luke 21 : 28 ; 2 Tim. 2 : 19. 23. The safety of believers is in Chri.st. Not one of them, at Ids 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 ()f the natural, and be prepared for the coming of the Lord either 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 ; 2 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. “ Would 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 sacri- ficial work of Jesus. The conspiracy of the Jewish rulers against him ; the anointing at Bethany, and the engage- ment of Judas to betray him ; the pre- paration for the Passover, 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 his predictions concerning the scattering of the Twelve and the fall of Peter ; his agony in Gethsemane and his betrayal ; his arraignment be- fore Caiaphas and the Sanhedrim, and the three denials of Peter, form the topics of the chapter. 1, 2. The Jewish rulers conspire TO KILL Jesus. 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 in^definite. 1. After two days* Equivalent indeed to two days before the Passover, but also pointing from the close of the preceding discour.«e, whicli 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, TJie Jewish rulers conspire against Jesus ; the anointing at Bethany ; Judas engages to hetray Jesus, XIV. AFTER ® two days was the feast of the passover, e Mt. 26. 2 ; Lk. 22. and of unleavened bread. And the chief priests i; John 12. 2 ; 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. bered that the Jews reckoned the day as beginning at sunset. The feast 01 the passover, and of unleavened bread. Rather, The passover and the feast of unleavened breads the whole oc- cupying eight days, and sometimes called the “feast of the passover” (Luke 2 : 41), and sometimes “ the feast of unleavened bread,” Luke 22 : 1 . The Passover was instituted in com- memoration of God’s passing over (for this is the meaning of the word) or sparing the Hebrews when he destroyed the first-born of the Egyptians. On the tenth day of the month Abib (Exod. 13 : 4), or, as it was afterward called, Nisan (Esth. 3 : 7), answering most nearly to our month of April, a male lamb or kid, without blemish, 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 the 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, with loins girt, their feet shod, and their staff in liand. The standing posture and the apparent readiness for a journey was at length discontinued. The Jewish year was reckoned from this month, and John marks the various stages of Christ’s public ministry by the Pass- over, John 2 : 13, 23 ; 4 : 45 ; 5 : 1 ; 6 : 4; 11 : 55. The civil commencement of their year began six months later. In the New Testament, the word pass- over is applied to.the paschal lamb (ver. 12 ; Luke 22 : 7) ; to the paschal supper^ including the lamb (vers. 12, 14 ; Matt. 26 : 17 ; Luke 22 : 11, 15 ; Heb. 11 : 28) ; and to the paschal festival of unleaven- ed 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 unleavened breads which lasted seven days. See Exod. 12 : 1-20, 34, 39 ; Lev. 23 : 5-8 ; Num. 9 : 1-5 ; Dent. 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 by craft, ov fraud. They had witnessed his power and had been overcome by him, both before and in the view of the people. They were afraid to undertake it openly, lest lie 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 by fraud. 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, Not at the feast., the 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 tumrdt of the people; they say no- thing of the sacredness of the feast. That they 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, when 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 having ^ 37 ’ ’ an alabaster box of ointment of spikenard very precious ; and she brake the box, and j)oured it on the treacherous proposal of Judas, as will be presently related. 3-9. The Supper and the anoint- ing AT Bethany. Matt. 26 : 6-13 ; John 12 : 2-8. The three evangelists evi- dently relate the same event, with merely the variations of independent narrators. The anointing related in Luke 7 : 36-50 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 Bethan}", just before the Crucitixion. The one at the house of Simon the Pharisee ; the other at the house of Simon the leper. That both were named Simon is not strange in a country where that 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 time of this supper has been much discussed. From John 12 : 1 it appears that Jesus came to Bethany six days be- fore the Passover, on Friday, about sun- set (see on ch. 11 : 1), and from Luke 21 : 37 we learn that during the week Jesus was wont to spend the days in the city, 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 supper. But, ac- cording to Matthew and Mark, it would seem that it could not have occurred earlier than two days before the Pass- over. They both relate the supper as the occasion which led to the treachery of Judas, ver. 10. The language in Matt. 26 : 14, tlmi loent Juda^^ connects his visit to the chief priests immedi- ately with the supper. As the Sanhe- drim iiad, two days before the Pass- over, probably Wednesday morning, resolved not to put Jesus to death till after the feast, this visit of Judas must have occurred later on Wednesday, or early on Thursday. The supper, then, might have taken place on the evening of Tuesday, after his final discourse 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 appears to have been spent in quiet among his friends. See Author’s Harmony, note on § 158. 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 occupied the same house. Hence, Martha serves and Lazarus is a guest, John 12 : 2. One tradition makes him the father of Lazarus, another the hus- band of Martha. This is, however, all uncertain. As he sat at meat* As he was reclining on a couch at table. A Avoman* 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. Martha serves ; Mary comes in to be by her Lord, and to show her devotion to him. Alabaster box* One word in the original, meaning alabaster^ and well expressed here by alabaster vase or box. The same word is translated simply box near the end of this verse. Ala- baster was a variety of gypsum, white and semi-transparent, very costly, and used for making vases and vials for ointments. It was considered by the ancients the best for preserving. them. Layard found vases of white alabaster among the ruins of Nineveh, which were used for holding ointments or cosmetics. The general shape of these boxes or vases was large at the bottom, with a long, narrow neck. It was pro- bably the neck of a flask which the woman broke, or crushed., an act ex- pressive of her feelings that she would devote it all to her Lord, reserving no- thing for herself. Ointment of spikenard, of pure spikenard of the finest quality ; an aromatic oil or oint- ment, probably produced from thajata- mansee plant in India, and is still very highly 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 Spence, and have been given to the poor. And they murmured ’ ’ i • 2. 14. 6 against her. And Jesus said. Let her alone; why trouble ye her ? She hath wrought a good work on pound, John 12 : 3. Very precious. Very costly. Poured it on his head. A distinction conferred on spreads and becomes general. Had indignation within themselves. Were much displeased among themselves. They had the feeling of disapproba- tion, bordering on resentment. Why was this waste ? The quality and costliness of the oint- ment was at once discovered by the peculiar richness of the odor which instantly filled the room. 5. For. The reason or ground of their objection is given. For more than three hun- dred pence, or de?tane.^-, Tlie 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 thirty shekels, about a third of this amount, the price of a slave, Exod. 21 : 32. Murmured at her, with the idea also 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 knowing 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 disapprobation would naturally trouble and confuse her. But Jesus 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 ivork. She had com- CRUSES AND VASES. guests of honor, Luke 7 : 46. John says she anointed his feet. She anoint- ed both his head and feet, which was the very highest honor. There is no contradiction, but only variety of state- ment between the evangelists. Mat- thew and Mark notice only the first act, anointing the head ; 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 Avere some. Matthew says, “The disciples;” but John, pointing out the leader and instigator, says, “ One of his 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- f ether are lifelike. The suggestion of udas is caught up and inconsiderately repeated by the rest. The murmuring A.D. 30. MARK XIV. 261 7 me. For ^ ye have the poor with you always, and whensoever ye will ye may do them good : but me 8 ye have not always. She hath done what she could : she is come aforehand to anoint my body to the 9 burying. Verily I say unto you, Wheresoever this Gospel shall be preached throughout the whole world, this also that she hath done shall be spoken of ^ for a memorial of her. h Deu. 15. 11 ; 2 Cor. 10. 18. i Ps. 112.6; 1 Sam. 2. 30. mitted no offense, but had given a pro- per expression to her grateful and reverential love, in bringing so costly an offering. Jesus goes on in the next two verses to show why it was such a work. 7. The poor aUvays • • • 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 worship, Calvin ingeniously and forcibly replies, that by applauding such an act 'as only practicable once, our Lord implicitly forbids its repeti- tion and condemns its habitual imita- tion, just as he would no doubt have rebuked this very woman for the same proceeding, if adopted as an ordinary token of affection.” — J. A. Alexan- der. 8. 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 (12 : 44), is recorded by Mark alone. She is come afore- hand to anoint my body ; rather, She anointed beforehand ray body. She anointed by anticipation. It was an act, as Alford remarks, of 'prospective love. Although the evangelist had only spoken of anointing the head, his lan- guage here seems to imply that more than that had been anointed. See last paragraph on ver. 3. To the bury- ing, /or the burial., the whole prepara- tion for burial. As there would be no time for this after his death, this anointing and embalming, as it were, for the sepulchre, took place, in the di- vine arrangement, while he was yet alive. This anointing was not only a symbol of what was about to take place, but was an act performed with definite reference to his death. The language seems to imply a motive on the part of Mary ; she seems to have had a pre- sentiment, a knowledge beyond his dis- ciples of his approaching death. It also gave Jesus another opportunity of re- ferring to his death. Her act of love and faith stands out in striking con- trast to the avarice of Judas and the murmurings of the others. 9. Jesus proceeds to confer upon her one of the greatest honors ever bestow- ed upon a mortal. Verily, etc. A solemn and authoritative assertion. See on ch. 3 : 28. This gospel. The glad tidings of salvation through a dying and living Savior, which he commanded to be preached to every creature, ch. 16 : 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- where 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- phecy. But her deed was the great thing ; again, she was 07ie in the world’s history, the only one in regard to whom Jesus made such a promise; but her name, Mary, was common, and desig- nated many. Yet John, in giving the account, and revealing the fact that the woman was Mary, the sister of Martha, still further contributes toward making the knowledge of her deed and person commensurate with the preaching of the gospel. How literally is this pro- phecy being fulfilled ! Alford sees in it a distinct reference to the written re- cords in which this event should be related. 10, 11. Judas engages with the CHIEF PRIESTS TO BETRAY J ESUS. ¥ att. 262 MAKK XIV. A.D. 30. 10 ^And Judas Iscariot, one of the twelve, went unto ^ 11 the chief priests, to betray him unto them. And * ’ * when they heard they were glad, and promised to give him money. And he sought how he might conveniently betray him. Jems celebrates the Passover^ and points out the traitor, 12 ^AND the first day of unleavened bread, when Mt. 26. 17; Lk. they killed the passover, his disciples said unto him. Where wilt thou that we go and prepare that 26 : 14-16 ; Luke 22 : 3-6. Luke is the fullest, and, passing over the anointing, connects this account with the con- spiring of the Jewish rulers to kill Jesus. Mark is the briefest; but, with Matthew, joins the account to that of the anointing, though less definitely. 10. And* Matthew says, with more definiteness, Then^ connecting the act of Judas with what had just transpired. The continuous narrative of Mark 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 others, he stood in insignificant con- trast to the devoted Mary. Stung with the transactions and the words of the hour, his evil nature was aroused to thoughts both of abandoning the cause of Jesus, and of treachery. With a heart un renewed, 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, his de- nunciation of the Jewish hierarchy, all ran counter to his feelings and spirit. He saw no prospect of worldly power, 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 disappointment, 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 J udah. See on ch. 3 : 19. Mark, as well as Matthew, makes prominent tl)e 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, Juda^ may have visited the chief priests on the after- noon of Wednesday. The latter sup- S osition agrees well with Matt. 26 : 14, Vom 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 were glad* His propo- sal was received by^he chief priests with joy ; it was an unexpected oppor- tunity ; they thought that now they could apprehend him without delay, privately, and without causing a tumult among the people, Luke 22 : 6. Pro- mised to give him money, or stor, silver money. Matthew (26 : 16) men- tions the amount, thirty pieces of sil- ver, that is, thirty silver shekels, the price of a slave’s life (Exod. 21 : 32), commonly estimated at about fifteen dollars. From this it may be inferred that the money was paid him when he fulfilled his agreement. He sought how, in what way and by what means. “He sought oppor- tunity,” says Matthew. Convenient- ly betray him; that he might at a proper time, with safety to them and to himself, deliver him 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. 2. 12-16. Preparation for the Pass- over. 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 13 thou mayest eat the passover ? And he sendeth forth two of his disciples, and saith unto them, Go ye into the city, and tliere shall meet you a man 14 bearing a pitcher of water : follow him ; and where- soever he shall go in, say ye to the goodman of the house. The Master saith. Where is the guest-cham- ber, where I shall eat the passover with my disci- 15 pies ? And he wull show you a large upper room /{\ furnished and prepared : there make ready for us. over, the paschal lamb^ Luke 22 : 7. Hence the 14tli of Nisan, occurring this year on Thursday, April 6th, Exod. 12 : 18. This in popular language was the first day of the Passover, although the feast did not strictly begin till tlie fifteenth. 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 houses, at or before noon on this day, the fourteenth of Ni- san. Compare Num. 28 : 16, 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 Harmony of the Gos- pels, by the author, note on § 159. Where, etc. The point of this ques- tion refers to the place of the supper, and only incidentally to the prepara- tion of the paschal lamb, Luke 22 : 9. 13. Sendeth forth two of his disciples* These were Peter and John, Luke 22 : 8. The names are here omitted by Mark, possibly through modesty, the Gospel being written un- der Peter’s direction. Go 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 unleavened bread, which followed the supper. There shall meet you, etc. In this Jesus showed his supernatural foresight. He gives the two disciples a sign similar to that which Samuel gave 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 shall enter. Goodman, an old English word for waster of the house. The Master* Very possibly this man was a disciple, since Jesus was known to him 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- gers at the Passover without pay, ex- cept the skins of the lambs sacrificed. Where is the guest-chamber, the lodging-room. According to some very ancient manuscripts, my guest-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 house, and still given to guests who arc to be treated with honor. (Thomson, The Laud and the Book., vol. i., p. 235.) Furnished and prepared* Spread or furnished with couches and tables, ready for the paschal supper. Tlie man may have prepared it, and reserved it, under a deep divine impression. There make ready, or prepare., for us* Two pre- parations are brought to view in this verse. Of the room, by the master of the house ; and of the lamb and other things necessary for the paschal 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 18 cometh with the twelve. And as they sat and did 21 '. 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 paschal supper. They slew the lamb, 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. The killing of the 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 they passed on from one to another ; and those who stood near- est the altar poured it out at its feet, whence it fiowed subterraneously into the brook Kedron. The householder lifted the slain lamb to a hook on a pillar, took off its skin and removed the fat. This last the priest burned on the altar. The householder 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 the 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 : 14-18 ; 21- 30 ; John 13 : 1-30. The accounts of Matthew and Mark are quite similar, with occasional differences, such as Ave would expect in independent narra- tives. Luke and John exhibit greater divergences, the former giving the con- tention of the disciples, the latter the washing of the disciples’ feet. The time was Thursday ewening, or, accord- ing to Jewish mode of beginning the day with sunset, Fridav, A])ril 6th. 17. In the evening. Evening hav- ing come^ or at evening, which com- menced Friday, the loth 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 the couch, which was usually higher than the low table. The whole service was originally performed stay ding, but reclining Avas adopted after the Israel- ites possessed Canaan, symbolizing the rest God had given them. The stand- ing posture (Exod. 12 ; 11) was appro- priate and specially designed for the first observance. Sundry additions were afterward made. According to the Talmud, compiled in the third cen- tury from earlier traditions, four cups of the common red wine of the coun- try, usually niiugled with one-fourth part of water, Avere 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 the day and the wine, corre- sponding Avith 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 the explana- tion respecting the Passover prescribed in Exod. 12 : 26, 27. Psalms 113, 114 were then 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- giAung, called the cup of blessing (com- pare 1 Cor. 10 : 16), for deliverance from Egypt, Avas drunk. Psalms 115-118 Avere sung, and the fourth cup drunk, closing the celebration. Sometimes Psalms 120-137 were sung or repeated, followed by a fifth 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, the contention among the twelve (Luke 22 : 24-30) 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 w^ith me shall betray me. And they began to be sorrowful, and to say unto him one by 20 one, /s it I ? and another said^ /s it I ? And he an- swered and said unto them, It is*one of the twelve, ed out, who withdraws, and then the Lord’s Supper is instituted. The Passover was both commemora- tive and typical in its nature and de- sign. It commemorated the deliver- ance from the destroying angel in Egypt, and typified the greater deli- verance through Christ, “ tlie lamb of God that taketh away the sin of the world.” At this very feast “ Christ our passover was sacrificed for us,” 1 Cor. 5 : 7. Did eat, the paschal supper. Luke (22 : 18-23) gives an account of the Lord’s Supper, before that of pointing out the traitor ; but the latter he only iucidently notices, while he makes the former the central point in his narra- tive, and its position was probably de- cided by the mention of the first cup of wine. Both Mattliew and Mark place the institution of the Lord’s Sup- per afterward. Verily I say unto you. A solemn afiirrnalion here in- troducing a declaration, which is both a solemn prediction and an expression of grief. One of you which eat- eth with me, etc., very expressive in the Greek : One of you will betray me, deliver me up into the power of my enemies, the one that eateth with me. These words with ver. 20 and John 13 : 26 have led some to suppose 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 nt this terrible announcement. One by one. One after another, in anxiety and amaze- ment began to say, Is it I ? This question is very striking in the original, and requires a negjitive answer, and is about equivalent to It is not 7, is it? And another said. Is it I ? These words are omitted in some of the oldest manuscripts and versions, probably be- cause they were thought superfluous and the construction inadmissible. But the repetition really gives vivid- ness to the narrative. One after another 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. 26 : 25. Another can hardly be a reference to Judas, but is merely thrown in in vivid description. 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 tiuelve., one that dippetli u'ith me. In the dish. Of sauce prepared of dates, figs, and seasoning, which wiis of brick color, representing the clay and brick of Egypt. Into this they dipped their bread and bitter herbs. This pertained 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 })ointed designation of the traitor. Persons often expressed their affection to others by presenting them with dipped bread, etc. Dipping into the same disli was a mark of great friendli- ness and intimacy. Hence this answer, and the giving of the morsel to Judas (John 13 : 26) might easily be misun- derstood. The 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 Egypt. ... To pick out a delicate morsel and hand it to a friend is esteemed a compliment, and to re- fuse such an offering is contrary to good manners.” — Hackett’s JSmith's Diet. 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 spoke. John did so, and Jesus gave him a sign by which he might 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 mny be regarded as the first; then the sign to John, while several disciples con- 2G6 MARK XIV. A.D. 30. 21 that dippetli with me in the dish. *"The Son of " 26. 24; Lk. 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 the Lord's Supper, 22 ^And as they did eat, Jesus took bread, and ° 19 ^.^ i cor blessed, and brake it^ and gave to them, and said, 23 ! ’ tlnue to ask, Is it I? Then having dipped his hand into the dish with Judas, and given him the sop, he makes the reply recorded in Matthew (26:23), literally. He that dipped his hand with me, etc. Or the reply in Mattliew may he regarded as the same as that in this verse, both being quoted according to sense. These replies of our Savior seem to have been better understood by Judas than by the others ; for when Judas went out, no one appears to have understood the intent of our Lord’s language to him, John 13 : 28, 29. The object of Jesus was not to expose the traitor, but to give him all necessary warning against committing so terrible 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 ; Zeeh. 12 : 10; 13:7. Woe unto that man. Though his death was according to God’s purpose, and foretold by ancient prophets, yet his betrayer and murder- ers were without excuse. Acts 2 : 22-24. God’s purpose and foreknowledge arc coexistent, and are in harmony with human freedom. Judas was not com- pelled to betray Jesus. His act was liis 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 horn. 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 : 25) 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 lie 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 22 : 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 supper was instituted while they 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 was 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. GO. MARK XIV. 267 23 Take, eat: this is my body. And he took the cup, and when he liad given thanks, he gave it to them : dispensation. The Passover was sacri- cial, the Lord’s Supper is not ; Christ has been offered once for all. The for- mer was national and observed by fami- lies, the latter is intrusted to the church, and is emphatically a church ordinance. The one was commemorative of a tem- poral deliverance, yet pointing to the great Paschal Sacrifice of Christ ; the other commemorates what Christ in his sufferings and death has done for his followers, yet points to him as a living Savior, absent for a time, but who will come again without sin unto salvation. Took bread. Taking a loaf or thin cake of unleavened bread, which was before him. The one loaf points to the one body of Christ which has been of- fered up, and to the oneness of his fol- low'ers with him, forming “ one loaf, one bod}^” 1 Cor. 10 : 16, 17. Blessed. He blessed God and invoked the divine blessing ; Luke and Paul say, he gave thanks. The two verbs explain each other and amount to the same thing. The giving thanks was blessing God, and both were a blessing of the bread and a setting it apart to a sacred use. Compare ch. 6 : 41 and note, and John 6 : 11. Brake. This represented his body broken on the cross, the w^ounds and sufferings of death. Hence break- ing of the bread is essential to the true idea. Cutting it is a ])erversion. The ordinance was even called “ tlie break- ing of bread,” Acts 2 : 42. Gave to the disciples. The apostles were the representatives of that one body, the church ; hence tliey alone partook, because it was an ordinance of that one body. Tlie Lord’s Supper is a clinrcli ordinance, 1 Cor. 11 : 20, 33. Take, eat. Simply, Take it., according to the oldest and best maniiscj’ipts. Matthew alone, accoi-ding to the highest critical authorities, gives the full command Take^ eat. In i*eceiving the bread we signify our acceidance of Christ the living bread and the atonement he has made. We thus commune in this ordi- nance with Christ, and thiough 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 bod}’', and the broken bread was visibly not a part of it. So also* in Paul’s aceount, wdio 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 : 25 ; so also Luke 22 : 20. If tiiis broken bread was literally Christ’s body, then “ This cup,” etc., means. This material cup (not the w ine in it) is the actual New Testament or cove- nant. The latter so evidently demands a figurative or symbolic meaning that Maldonatus, the Jesuit commentator, could meet the difficulty only by im- piously setting himself up against the inspired penman, and declaring that Christ never uttered these words. The verb fs, in the expression. This is my body, upon which papists have laid so much stress in advocating the doctrine of transubstantiation, belongs only to the Greek translation of our Savior’s language, though it was implied in Ara- maic, the language in Avhicli our Savior spoke. Similar expressions are, how- ever, found in all languages, and with no doubtful meaning. Thus, Joseph, in ex])laining the dream of Pliaraoh, says, “ The seven good kine are seven years,” Gen. 41 : 26. They signified or repre- sented seven years. So also “The good seed are the childi en of the kingdom ” (Matt. 13 : 38) ; “ that rock was Christ ” (1 Cor. 10 : 4) ; “Agar is Mount Sinai” (Gal. 4 : 25), and many similar ex- pressions. So also Jesus calls himself a door (John 10 : 9), a vine (John 15 : 1), a star (Pev. 22 : 16). 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 rejjresents his body, is an emblem of it. Or, turning our minds from the verb to the tw’O things com- pared, we may say that as Christ is spi- ritually and figuratively a door, a star, a vine, or a tem])le, so his body is figu- ratively and spiritually the bread of life. Thus, "in this part of the ordinance Christ is represented as the sustenance of his people. The doclrine of transub- stantiation, therefore, finds no basis in this passage ; it is contrary to its plain rneatiing as well as to common sense. 2:J. The cuii. Including the wine 268 MARK XIV. A.D. 30. 24 and they all drank of it. And he said unto them, ^ Ex. 24. ^.8. p This is my blood of the New ^ Testament, which is **9.%'4_22; lo. V 14 ; 13 . 20 , which 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. Coleman, D.D. Some hold that it was unfermented wine, since nothing- 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 running 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 {Bibliotheca Sac ra^ vol. xxvi., p. 170) : “ In Syria, and as far as I can learn in all the East, there is no wine preserved un fermented ; . . . 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 putr(Jfactive 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 otlier.” Dr. Van Dyck is decided in tlie opinion that such a thing as unfermented wine never has been known in Syria. According to many high critical au- thorities, this should read a cap. But whether we have the definite or indefi- nite article, we must beware of falling into the error of supposing that it was one of the Passover cups. Tlie 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 ciop of blessing 1 Cor. 10 : 16. Fi’om the Greek verb, eacharisteo^ to give thanks, the ordinance has been called the eucharist. So also it has been called the commaaioii, because in it there 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 Mass, 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 only ; 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 Church of Rome enacted that only the officiating priests should par- take of the cup. In receiving the cup we signify our faith in the efficacy of that blood which cleanseth from all sin, the acceptance of the atonement made and the redemption 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 highest critical authorities this passage should read : The blood of the covenant, 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 covenant 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 XIY. 269 25 shed for many. Yerily I say unto you, I will drink no more of the fruit of the vine, until that day that 2 ! 2.’ ’ ^ ^ I drink it new in the kingdom of God. cured by the blood of beasts, so the latter was procured and established, and its blessings secured to all believ- ers through the blood of Christ. The former by the latter by the reality ; but both by the shedding of blood. In receiving the cup, therefore, we openly accept this covenant. Which is shed* Though before his sufferings, yet Jesus, by anticipation, speaks of it as virtuall}^ accomplished. For many* Great multitudes. In this place, in connection with the Lord’s Supper, manyiW'Q those to whom his blood is rendered efficacious through faith. The relation of Ciirist’s atone- ment to all men is presented in 1 Tim. 2 : 6, and similar passages. See on eh. 10 : 45. Thus, the wine poured forth represents Christ’s death as substitu- tionary for many^ in their behalf, in their stead. Christ’s suffe lings 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, 1562, 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 sacrilice 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 tlie 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 worshiping it as The Host, that is, a victim (from the Latin hostia\ was first ordered by the Rope Honorius. What ‘ damnable heresies ’ have an apostate church not brought in!” — N. M. Williams. This whole idea of the Lord’s Supper being a sacri- fice is opposed not only to its original institution, but also to Heb. 7 : 27 ; 9 : 25-28: “Who needeth not daily, as those high priests, to offer up sacrifice, first for his own sins, and then for the people’s : for this he did once, when he offered up himself.” 25. I will drink no more. Em- phatic, I will m no wue^ any more. These words he had uttered at the Passover, Luke 22 : 10, 18. He repeats them at the supper. They are not inconsistent with the supjiosition that Jesus him- self did not partake of the bread and wine of the supper. For so the lan- guage in Matt. 26 : 26, 27, Take,, eat,, as well as. Drink ye all,, seems to imply. There really could be no significance in Jesus partaking of that which repre- sented his own body and blood. They were offered for others ; he himself needed no offering. Instead of saying definitely this cup,, he says generally, this fruit of the vine. He had just previously, at the Passover, drank of it for the last time with them ; now he takes the cup, gives thanks, hands it to tliem, commanding all to drink, saying that from this time onward he will not drink it till he drinks it with them, fresh and of a different kind, in the kingdom of his Father. This fruit of the vine,, however, includes the cup, and must have referred to the wine in it as a beverage. Hence it is worthy of notice that, though he had said, This is my blood, he yet speaks generally of the wine as this fruit of the vine. No chang(i had taken place. The phrase also affords an argument against the use of the various forms of domestic and adulterated wines at the Lord’s Supper. It should be the fruit of the vine. Whether it should be fer- mented, or unfermented, is a question worthy of attention. Although there is no proof that unfermented wine w'as used at the Passover (see on ver 23), yet it was more in accordance with its spirit and nature, as the feast of unleave'ned bread. And in the Lord’s Supper un- ferrnented wine is in the truest and most literal sense the fruit of the vine, and answers to the idea of/m7o/m im- plied in new, immediately following. Such considerations, together with the present state of society, and of the temperance question, incline me to ])refer unfermented wine at the Lord’s table. New. The word in the original con- veys not only the idea of frestmess, but also of a new kind, and of superior ex- cellence. Thus, this fruit, etc., and ^tew, are in contrast. Jesus will not drink 270 MARK XIV. A.D. 30, 26 And when they had snug an hymn, they went out into the mount of Olives. of the earthly beverage, wliich is an emblem of his death,' though also of the life of his people ; but he will drink of thnt which is the result of his death, and which all his followers shall share with him ; not of tlie earthly type, but of the heavenly reality. Tlius, the new wine points to the felicity of the glori- fied state, the bliss of eternal life, which shall be enjoyed and celebrated at the marriage supper of the 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 interpretation indeed which makes this verse mean that the Jewish Passover is to be henceforth superseded by the Lord’s Supper! This verse also shows that the ordi- nance not only looks back to the death of Christ, 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 tlius confined to the church during the absence of the Lord. It is an ordi- nance of the earth, not of heaven. When he 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, lienee this verse cannot mean, that Jesus would unite with his disci- ples in this supper, in heaven. Jesus probably now utters that memorable 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 by Jesus and his discijiles. After an ordinance emblematical of his complete and per- fect work, and after his consoling dis- course and affectionate 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 praise. Jesus sung and gave “songs in the night,” Job 35: 10. In the original, a single word is used, lite- rall}" having hymned^ having mng hymuR^ or praise^ or pmlms^ 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 litting ))lace 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 Supper 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 renewed 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 symbol 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, in what- ever way we may view these ordi- nances, the former precedes the lat- ter. Baptism is in its nature and in its divine arrangement a prerequisite to the Lord’ s Supper. Faith, or a rege^ nerate state, which is presupposed by baptism, and an orderly walk (2 Thess. 3 : 6) are also prerequisites. See on ch. 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 of the dis- ciples AND Peter’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 the same conversation. It seems very difficult A.D. 30. MARK XIV. 2:1 The scattering of the disciples^ and Peter'^s denial foretold. 27 ® And Jesus saitli unto them, All ye shall be offend- ed because of me this night : for it is written, * ‘ I will smite the shepherd, and the sheep shall be scat- 28 tered.’ But "after that I am risen, I will go before you into Galilee. 29 ""But Peter said unto him. Although all shall be 30 offended, yet will not I. And Jesus saith unto him. Verily I say unto thee. That this day, even in this night, before the cock crow twice, thou shalt deny «Mt. 2G. 31; Lk. 22. 31 ; John 13. 30. tJolm 16. 32; Zech. 13. 7. “ ch. 10. 7. *Mt. 26. 33, 34; Lk. 22. 33, 34 ; John 13. 37, 38 ; 2 Ki. 8. 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 Matthew and Mark is on their going out to the Mount of Olives ; that hi Luke and John while they were still in the upper room. It seems more natural and in perfect har- mony with the four narratives to sup- pose that Jesus twice intimated Peter’s denial ; the first after the departure of JiuUis, related by Luke and John, and the second an hour or two afterward, as they were going to the Mount of Olives, related by Matthew and Mark. See author’s Harmony, on § 169. The accounts of Matthew and Mark are given in almost the same language. Mark, however, excels in definiteness, vers. 30, 31. 27. All ye shall he offended; ye shall find cause of offense, of stum- bling; so as to desert me, ver. 50. Because of me this night; these words are not found in most of the old- est and best manuscripts ; they belong to Matt. 26:31. For it is written. In Zech. 13 ; 7. The quotation which follows conforms quite closely to the Septuagint version of the Old Testa- ment, and exjwesses the thought of the original Hebrew. Jesus quotes this prophecy, thereby intimating that a suffering Messiah was in accordance with the purposes of God, and that in connection with it his followers should be scattered. He quoted it also for their sake ; doubtless they pondered it during those days of darkness. I will smite. God is said to smite Jesus, since he both permitted and purposed it ; he gave him to be smitten, John 3 : 16 ; Acts 2 : 23. The shepherd. The Messiah, the great shej^herd of the sheep (Heb. 13 ; 20), spoken of imme- diately after as wy fellow (Zech. 13 : 7), a fellow-ruler, the King of kings, and an equal, Phil. 2:6. In Zech. 11 : 8-13, it was foretold that he should be reject- ed and sold, and in 12 : 10, that he should be pierced. Shall be scattered, in all directions. A strong and authorita- tive assertion. Their scattering implied that they were offended in him, disaf- fected in their faith, discipleship, and thoughts of him, Luke 24 : 21. 28. I Avill go before. As a shep- herd, John 10 : 4, 27. Jesus throws a beam of light on this dark picture. In accordance with the remainder of the verse in Zechariah, “And I will turn mine hand ui)on the little ones.” It does not imply that he would not ap- pear to them previous to meeting them in Galilee ; but rather that, rising before their return thither, he would again col- lect the flock, and go before them to Galilee, ch. 16 : 7 ; Luke 24 ; 33-36. For the fulfillment of this promise see ch. 16 ; Matt. 28 : 16 ; John 21 : 1 ; 1 Cor. 15 : 6. 29. Peter said. Impulsive and self- confident, Peter is the first to speak. He speaks not now, as frequently, as spokesman of the apostles, but for him- self, arrogating a courage and devotion above his associates. Though all. Notice the strength of his self-reliant assei’tion. Though all (the rest), or even more strongly, all (every one) ahoald he offended, yet Avill not I. Peter had been before warned of his defection and denial, Luke 22 : 31-34. The second warning arouses him to the strongest assertion. His self-sufficiency and ar- rogance found an antidote in his fall, and seem to have been alluded to by Jesus after -his resurrection, at tlje Sea of Galilee, “ Simon, son of Jonas, lovest thou me more than ai-e 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 : 39 ; Jolin 18 : 1, 2. Gethsemane means “ oUve-presaf a name seemingly prophetic of Christ’s agony, where he trod the wine-press alone (Isa. 63 : 3), without the city, Rev. 14 : 20. It w^as 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 days of our Lord. Thomson {Land and Look,, ii. 284) thinks that the ancient Gethsemane was situated in a secluded vale, several hundred yards to the north-east of the modern one. There is much evidence, however, in support of tiie present lo- cality. “At the juncture of the three roads which lead to Bethany is the Garden of Gethsemane. It is an urea of 120 feet east and west and 150 feet north and south. The entrance is through a low GARDEN OF GETHSEMANE. or a portion of it, possibly somewhat smaller, being an inclosure of about one-third of an acre, and surrounded by a low wall. In it are eight venera- ble olive-trees, still green and produc- tive, but so decayed that heaps of stone are piled up against their trunks to keep them from being blown down. They w'ere standing at the Saracenic conquest of Jerusalem, A.D. 636, since the sultan receives a tax on them, fixed at that tinie. But as all the trees around Jerusalem were cut down by Titus at the destruction of Jerusalem (Jose- phus, Jewhh IHfr, vi. 1. 1), these olive- ii on gate on the western side, and the keeper is an old Franciscan monk. . . . Witli parental care he has nourished the eight remaining olive-trees, beneath which he thinks the fearful struggle occuri-ed. They bear mai-ks of great age ; their trunks are gnarled and hol- low, their foliage scanty, and, true to their species in old age, their i‘oots are far above the ground, but at present covered with an artificial soil. One more venerable than the rest is seven feet in cii’cumferenee, and has sei)a- rated into four parts from the roots up- ward to the branches ; a second is 274 MAEK XIV. A.D. 30, 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 with age ; a third is hollow. But the branches are strong, the leaf green, and from the aged roots young trees arc spi-outing.” — Du. J. P. New- man, From Dan to Beersheba^ p. 118. His disciples. Only eiglit, as the event showed, three being selected to go farther with him. Sit ye here, probably just within the inclosure. JPray. In regard to his sufferings, see on ver. 35. Matthew sa 5 ^s “ pray yon- der,” probably in a secluded and shady retreat. Luke says “about a stone’s throw,” that is, from a sling. It was now probably between eleven and twelve o’clock, and within two days of the full moon. 33. Peter and James and John. The same three wlio had witnessed his transhguration (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 who would sit on his right and left hand, and said they were able to drink of his cup, ch. 10 ; 39. Began, as never before, and continu- ing, as here described. Sore amazed. A very strong word in the original, greatly distressed with horror and amaze- ment. Very heavy. Deeply deject- ed, burdened in spirit. According to some, the word expresses the sorrow of loneliness, which presses like a load of lead upon the soul. 34. The beginning of his anguish has just been stated. Another step in his overwhelming agony is now brought to view. My soul. Jesus had a human soul ; and this was the scene of his agony. His emotional nature was over- whelmed with sorrow. Exceeding sorrowful. Literally, environed vnth griefs shut in, with sorrow on every side. This was in view of the connec- tion of his sufferings and death 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 strengthened him, Luke 22 : 43. This language points to suffer- ings in his human nature. He had been before troubled in the anticipa- tion of his sufferings (John 12 : 27), now he is overwhelmed with the suffer- ings themselves. A body and soul un- tainted, and unmarred 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 sorroio unto death was beyond anything that ever has, or could 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 three favored disciples, i 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 : the 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 probably as near to him as they could bear. The glory of the transfiguration doubtless tilted the three to be nearer than the test. Fell on the ground and prayed. Luke says he “kneeled down.” Doubtless he knelt first, and, as his agony increased, fell forward, as Matthew sa 3 ’s “ on his face.” Compare Gen. 17 : 3. The posture was indicative of his extreme humiliation and an- A.D. 30. MARK XIV. 36 hour might pass from him. And he said, Abba, Father, all things are possible unto thee; take away this cup from me : nevertheless not what I 37 will, but what thou wilt. And he cometh, and findeth them sleeping, and saith unto Peter, Simon, sleepest thou ? Couldest not thou watch one hour ? 38 Watch ye and pray, lest ye enter into temptation. ^ The spirit truly is ready, but the flesh is weak. a Ro. 8. 15 ; Gal. 4. 6 . b Heb. 5. 7. ® Ps. 40. 8 ; John 5. 30; 6.38. d Ro. 7. 23 ; Gal. 5. 17, 24. guish. If it were possible ; that God’s glory be respected and displayed, and the world’s salvation be secured, without this suffering. The hour might pass from me* That hour or season of overwhelming anguish. See next verse, on cup* Mark alone gives the subject or substance of the prayer which follows. 36. Abba^ the Aramaic word for Father, a word expressing a high de- gree of love and confidence and used from early childhood. Mark here, as in some other instances, preserves the very expression Jesus used, ch. 5 : 41; 7 : 11. This gives vividness to the nar- rative ; and shows that Jesus used com- mon language, and not mystic ex- pressions on such occasions. He pray- ed as the Son. All things are pos- sible, etc. He recognized the omni- 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* This bitter cup of anguish. (Jap is a common figure of Scripture, sometimes representing joy (Ps. 16 : 5 ; 23 : 5 ; 116 : 13), and sometimes sorrow, Ps. 11 : 6; 75 : 8 ; Isa. 51 : 17 ; Jer. 25 : 15; Rev. 16 : 1. Not the cup of death, but of present overwhelming anguish. Which he was suffering, as our substi- tute, Isa. 53 : 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 : 27, 28; chs. 14-17. Nevertheless, etc. Bid not what I will. Not my will, l)ut thine be done. Wonderful faith iind resignation combined ! The will of Jesus, who was both priest and vic- tim, is swallowed up in the divine will. But what thou Avilt was his rule, not only of action, but also of will. His will remained firm, and one with the Father’s. The words of the prayer vary slightly in the different evangel- ists, but with the same import. 37. Findeth them sleeping. Most surprising, but explained by Luke ; they were sleeping for sorrow. Yet this did not relieve them of re- sponsibility. Saith unto Peter ; Avho had been "foremost in his professions and promises ; he is addressed in be- half of the others also. Mark’s narra- tive is very vivid. He alone records that Jesus called him here /Simoriy which he, on several occasion, used when he would remind him of his weak- ness, Matt. 16 : 17; Luke 22 : 31 ; John 21 : 15. Sleepest thou ? Is it possible that thou sleepest when I commanded thee to watch ? Couldest not thou watch ? Wast thou unable, not strong enough to watch ? This whole address was one of mingled reproof and pity. One hour* An indefinite short time, ch. 13 : 11, 32; 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 addition of prayer, 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 the former in- junction was sympathy with him ; that of this is their personal preservation and safety. Spirit * * * flesh* Your higher spirit tual nature is ready and willing.^ but your lower animal nature is feeble, worn and tired, yielding to the ex- haustive weariness of ai^p^iety and sor- row. This was a kind apology for their slumbering, 3 ^et, 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 MAEK XIV. A.D. 30. 39 And again he went away, and prayed, and spake 40 tlie 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 them. Sleep on now, and take rest : it is enough, ®the hour is come; behold, the Son of man is be- * John 13. 1. 42 trayed into the hands of sinners. ^ Rise up, let us ^ Mt. 26. 46 ; John go ; lo, he that betrayeth me is at hand. some that spirit and Jles/i mean simply mijid and dod?/, accords not so well with the usage of the terms, and fails in depth and fnllness 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 suffering from sin and the effects of sin. 39. Jesus now goes away and prays again, and spake the same words# 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, J esus again finds them sleeping, for their eyes Avere heavy, weighed down and burdened with drowsiness. This ex- pression implies that their sleep was not a deep, but a drowsy one. Neither wist, etc. T/ie^ knew not what to an- swer him ; they were confounded and ashamed. Compare ch. 9 : 6. 41. He cometh the third time. This implies a third season of prayer, Avhich Matthew (26 : 44) definitely re- cords, “and prayed the third time, saying the same words.” The 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 drops, 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 highest 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- umph over the agony of the garden was a pledge and foretaste of full and final victory. Sleep on nOAV# fdleep the remaining time^ and take your rest! The exact meaning of these words has been much discussed. Some suppose they were si)oken in mournful irony ; but such a view is decidedly unnatural. Others suppose a question. Do ye sleepy etc. ? v/hich is admissible. But it is better to take them as an exclamation of merci- ful reproof. As if he had said, “Ye sleep the remaining time, do you, in- stead of watching V and ye take your rest instead of praying ? Behold, the time that remained has expired; the hour to which I have so often referred is at hand, etc. Rise, let us be going ! ” Winer’s view is worthy of considera- tion. He supposes that the words were probably uttered permissively by Jesus, in the tranquil, gentle, resigned mood resulting from the prayer: '‘‘‘Sleep on then and take your resV' (Grammar, Thayer's Devised Edition^ § 43, 1.) It is enough, that ye have slept, and remained here. This was probablv spoken after a britT 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, who 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 Jesus hetrayed and made 'prisoner, 43 sAnd immediately, while he yet spake, cometh /u’ V r Judas, one of the twelve, and with him a great mul- 3 . ’ ‘ ^ ^ * titude with swords and staves, from the chief priests ing from sleep. Not to escape danger, but to meet it. Behold 9 he is at hand* Look, see, lie is at hand. The wliole 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 perfect 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 explain a passage ill the account of our Savior’s appre- hension. Every one must have noticed something abrupt in his summons to the disciples : ‘ Arise, let us be going ; sec, he is at hand that doth betray me.’ Matt. 26 : 46. It is not improbable that his watchful eye at that moment caught sight of Judas and his accomplices, 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 the night was dark, he could have seen the torches which they carried,” John 18 : 3. — Dr. Hackett, Scripture JIlus- trations, p. 266. If the night was clear he could have caught a view of the ap- proaching company by the light of the moon then near its full. 43-52. Jesus is betrayed and made PRISONER. 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 first part of the 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 youth wlio fled away naked ; Luke alone records that 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 ground. The variations in the several accounts are interesting in exhibiting variety in harmony, and are worthy of study. Compare author’s Harmony, § 171. 43. Immediately* Denotes a close | succession of events. While he yet spake^ or was yet speaking. He had probably roused the three disciples from their slumbers, and rejoined the remaining eight, possibly saying similar words to them ; but immediately cometh the betrayer. Judas, one of the twelve* Thus styled by Luke also, pointing him out not only as one of the apostles, but also as the apostolic criminal, whose crime and guilt were the more aggravated by the position he had 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, first, of the hand (John 18 : 3, 12), or Roman cohort, which, consisting of 300 to 600 men, was quartered in the tower of Antonia, overlooking the temple, and ever ready to put down any tumult or arrest any disturber. Probably so much of the band as could be spared was present. Then there were the captains of the tem- ple (Luke 22 : 52), with their men, who guarded the temple and kept order. Also, some of the chief priests and elders (Luke 22 : 52) ; and finally their ser- vants, such as Malchus (John 18 : 10), and others, who had been commis- sioned by the Jewish authorities. With swords and staves* Swords and sticks^ or clubs. The swords were in the hands of the soldiers ; the staves, or clubs, were probably in the hands of the guards of the temple, and of others. According to John, they also had torches and lamps, which, not- withstanding the moonlight, they might need to search the shady retreats in the garden, and the dark caverns of the valley of the Kedron. From the chief priest$9 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 from indicates that these persons were near servants and attendants of the Jewish leaders. Judas also held his commission from the Sanhedrim. 278 MAKK XIV, A.D. 30- 44 and the scribes and the elders. And he that be- trayed him had given them a token, saying, ^ Whom- ^ Pro- 27. 6 ; Ps. soever I shall kiss, that same is he; take him, and 20 ! 9%o^’ 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 off his ear. 44. Had given them, the offi- cers who accompanied Judas, a token, a concerted signal, which had been agreed upon. Matthew calls it simply a sign. 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; 2 Cor. 13 : 12 ; 1 Thess. 5 : 26; 1 Pet. 5 : 14h and very likely had often now been used among the disciples. Take him. A strong expression, Lay hold 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, vcr. 47. 45. As soon as he was come. Rather, And coming 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 they 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 droopUig 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 officers 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 y Rahhi, 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 he not only gave the sign, but also that the act was performed in a tender and affectionate 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 22 : 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 witli 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 him. 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 which 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 palace 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. 2:0 48 ^ And Jesus answered and said unto them, Are ye * Mt. 26. 55; Lk come out, as against a thief, with swords and with ’ ' 49 staves to take me ? I was daily with you in the k pg. 22 . 6 : Is. 53. temple teaching, and ye took me not : but ^ the 7, etc. ; Lk. 22. Scriptures must be fulfilled. 1 ea 50, 51 ^ And they all forsook him, and fled. And there 8; is. 6i 3.* ments the other accounts by giving his name. Sword. Two swords were in the hands' of the disciples (Luke 22 : 38), and more than one were proposing to resist (Luke 22 : 49) ; for they ask, “ Lord, shall we smite with the sword?” And before the answer was given, Peter, in accordance with his impetuous nature, and doubtless em- boldened by the supernatural awe which Jesus had just previously ex- erted on the multitude, drew his sword, and commenced the conflict, not doubt- ing the power of Jesus to give the Victory. A servant of the high priest. Rather, the servant^ who was well known, namely, Malchus, John 18 : 10. The first three evangelists may have omitted his name, either because lie was well known (and he may have become a disciple) or from prudential considerations. Smote off his ear. JStinick qff\ took off^ his right ear, Luke 22 : 50. The servant may have been stepping forward, as Dr. Hackett, in Smith’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 ; perhaps the power of Jesus prevented a fatal stroke. Matthew records the Savior’s rebuke of Peter, with the interrogative de- claration that twelve legions of angels were at his command, but that the Scripture must be fulfilled. John also gives Christ’s rebuke, and, without re- ferring to the angels or the Scriptures, adds that Jesus further said, “ The cup that my Father hath given me, shall I not drink it ? ” 48. Jesus answered. Their acts were the occasion of his words. He replied to their thoughts and designs as carried out into action. See on ch. 9 : 5. Unto them. “To the multi- tude,” Matt. 26 : 55, especially to their leaders, the captains of the temple, chief priest and elders, Luke 22 : 52. Against a thief. In the original a robber^ 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 Barabbas. Staves. See 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 day ; their assault was secretly contrived and by night. In the temple. With- in the courts of the sacred iuclosure. Teaching. The farthest remote from the character of a robber. Took me not; did not seize me, arrest me. As they 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 present success and of his quiet submission, “ This is your hour and the power of darkness.” But the scriptures. This is a con- tinuation of what Jesus says, and the idea is more clearly obtained from a more exact translation, but that the scrijotures., etc. The ellipsis may be supplied thus : Bat this has come to pass (that is, your coming forth in the manner just described, ver. 48), in or- der that the Scrii)tures might be ful- filled. Isa. 53 : 7-12; Zach. 13 : 7; John 10 : 35. But back of the Scriptures were the counsel and plan of God for the salva- tion of sinners, which find expression in his word, 1 Pet. 1 : 19, 20 ; Rev. 13 : 8; “ Thus it must be,” Matt. 26 : 54. 50. All forsook him. All his dis- ciples left him to his enemies, when they saw him arrested and bound, and learned from his words that he did not intend to deliver himself. And fled. All, a little before, had declared their readiness 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 : 15. 51. More faithful and courageous than the eleven was a young man, probably between twenty and thirty years old, who now followed Jesus, 280 MARK XIV. A.D. 30, followed him a certain young man, having a linen cloth cast about his naked hody ; and the young men 52 laid hold on him : and he left the linen cloth, and “ 13. 15, 16. fled from them naked. Jesus before the high-priest and the Banhedrim, ^ »Mt. 26. 57; Lk. 53 "AND they led Jesus away to the high priest: 2|. 54; John 18. and with him were assembled all the chief priests and barely escaped apprehension and violence. A linen cloth, etc. Fine linen, which is worn by the Orientals at night. Sheets or rather linen shirts, or night wrappers, were a part of the 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 fled.’’ The most pro- bable supposition is that it was Mark himself, wlio alone relates the incident as he vividh' 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. That 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 him, as if he was one of Christ’s disci- ples. He seems to have manifested some peculiar interest in Jesus, or pos- sibly 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. 52. As they grasp the linen wrapper, lie leaves it with them and escapes. Fear conquers the sense of shame. It may be added that the material, linen^ rather indicates that whoever this young man was, he did not belong to the poorest class. 53-65. Jesus before Caiaphas and THE Sanhedrim ; tried and con- demned. Matt. 26 : 57-68 ; Luke 22 : 54, 63-65 ; Jolin 18 : 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 first 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 ofiicially tried and con- demned in the eye of the Roman 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 affairs. Aaron was the first high-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 pleasure, 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, where it is said that Caiaphas was high-priest that year. Joseph Caiaphas was high-priest about nine years, during the whole pro- A.D. 30. MARK XIV. 281 54 and the elders and the scribes. And Peter followed him afar off, even into tlie palace of the high priest : and he sat with the servants, and warmed himself at the fire. 55 °And the chief priests and all the council sought for witness against Jesus to put him to death ; and ’ ' curatorship of Pontius Pilate, but was deposed by the Proconsul Vitellius soon after the removal of Pilate. He was son-in-law to Annas, who had been formerly the high-priest, and who is thought by some to have shared the office with him ; the latter as actual high-priest, the former as president of the Sanhedrim, or else that Annas acted as the vicar or deputy of Caiaphas. Compare Luke 3:2; John 18 : 13, 19, 24 ; Acts 4 : 0. With him; with Jesus. Were assembled. Eather, assembled. The three classes composing the Sanhedrim are mentioned who came together with Jesus. See on ver. 48. Some of these were with the band who arrested him, Luke 22 : 52. They assemble to receive their prisoner, and to make out a capital case against him. The dawn of day was drawing nigh, when the second cock-crowing would remind Peter of the Savior’s prediction of his three denials. Jesus now undergoes a preliminaiy examination, preparatory to the regular meeting of the Sanhedrim in the morning (Luke 22 : 66), which should condemn him and hand him over to Pilate, ch.l5 : 1. See on ver. 64. The usual place of holding the Sanhedrim was at the council-room in the temple, called Gazeth, at the south-east corner of the court of Israel ; but this meeting, being extraordinary and of a secret cha- racter, was held at the residence of the high-priest. They would make sure of their victim. The early hour of this meeting was very much in keeping with the habits of the people. The habit of early rising has been noticed by modern travelers in Palestine. “ During the greater part of the year, in Palestine,” says Dr. Hackett, “ the heat becomes so great a few hours after sunrise as to render any strenuous labor inconvenient. The early morning, therefore, is the proper time for work ; midday is given, as far as may be possible, to rest or employ- ments which do not require exposure to the sun. The arrangements of life adjust themselves to this character of the climate Men and women may be seen going forth to their labor in the field, or starting on journeys, at the earliest break of day. . . . Being anxi- ous at Jerusalem to attend the services of a Jewish synagogue, I was summon- ed to rise for that purpose before it was light. In one instance I went thither at an early hour, as we should call it, but found myself too late.” — Scripture Illustrations., 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 high-priest, ventures to enter into the court, and sits with the servants to see the result, Matt. 26 : 58. Palace. The courts the inclosed square, under the open sky, around which the house was built. In the midst of it a tiro had been kindled, Luke 22 : 55. Through the influence of John, who was ac- quainted with the family of the high- priest, Peter obtained access into this inner court, John 18 : 16. Servants. Officers and agents of the high-priest. Mark, with characteristic detail, adds that Peter was warming hirnself at the fire. The idea is that of a blazing lire. Hence Peter could be easily recognized. Jesus was probably now under exami- nation in a room with an entrance from this court. Some 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 residence of Caiaphas may have had such a large apartment. (See House, Smith's Diction- ary. ) 55. All the council. All of those present. Nicodertius, Joseifii of Arima- thea, and others (John 12 : 42) who did not approve of such proceedings, were doubtless absent. The chief priests are mentioned separately, it may be, because they w'ere especially urgent for putting Jesus to death, ch. 15 : 3, 31. 282 MAEK XIV. A.D. 30, 56 found none. For many bare p false witness against 57 him, but their witness agreed not together. And there arose certain and bare false witness against 58 him, saying. We heard him say, 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 up in the midst, and asked Jesus, saying, Answerest thou nothing ? 61 What is it icliich these witness against thee ? But ® he held his peace, and answered nothing. ‘Again the high priest asked him, and said unto him. Art tlu)u the Christ, the Son of the Blessed ? p Ps. 35. 11. ch. 15. 29 ; John 2. 19. " Mt. 26. 62. * Is. 53. 7. ‘ Mt. 26. 63. Sought for witness, testimony. They had determined to put him to death, riiiht or wrong, ancl 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 detinite accusation, as required by the law of Moses, Dent. 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 hare false witness. Fail- ing in obtaining true witnesses, they sought false ones, and obtained many. Matt. 26 : 59, 60. But these did not an- swer their purpose, for their witness, their testhno)iy, agreed not together ; they were not as one ; no two of them agreed together, and hence tlie requisi- tion of the law, that 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 tlireat and a boast. 58. I will destroy. He had not said this. What he had said referred to his body, and not to the temple. They misquote and misapply what he did say thi-ee 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 moi’e glorious temple than the 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 they testified regarding one of his sayings, did tl'.eir witness, testimoriy^ agree. Tlie 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. Itis enough to know that their testimony did not sufficiently agree to answer the demands of the law. 60. 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 tliat 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 solemn and A.D. 30. MARK XIV. 283 62 And Jesus said, I am: '"and ye shall see the Son of 2 ?^^' man sitting on the right hand of power, and coming v is.’ 36. 22* 37 . i • 63 in tlie clouds of heaven. Then the high priest rent i ki. 29 ’ 9 , 13; his clothes, and saith, '^What need we any further Johns. 18; 8. 59; impressive silence, as Isaiah had fore- told, Isa. 53 : 7. The evidence did not call for a defense. The high-priest by his conduct showed it was insufficient. Again • • • asked him. Mark simply states the question ; but Mat- thew gives the additional fact, that the high-priest put him upon his oath, “ I adjure thee by the living God.” Art thou the Christ ? The Messiah. As they had failed to convict him by wit- nesses, the high-priest seeks to draw from him some expression by which he would convict himself ; something which they could construe into blas- phemy. The Son of the Blessed, that is, Blessed God. The appellation, Son of God, was given to the Messiah from Ps. 2 : 7, making the question the more definite and expressive. The 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 the high -priest added this in hope that he would de- clare before the Sanhedrim what he had before said to the people, John 10 : 30, 33. In the final examination before the Sanhedrim (Luke 22 : 66-71), 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 preparatory examination. 62. I am. I am the Christ, the Son of God. This is his first formal public declaration of his Messiahship and di- vinity. Matthew, writing for Jewish readers, uses their affirmative answer. “ Thou hast said.” And ye shall see. Jesus adds a declaration ex- planatory and prophetic. If he had simply confessed himself the Messiah, the high-priest would probably have asked him other questions, and if fail- ing to elicit further confession, would then probably have condemned him to death as a false Messiah and false pro- phet, the latter being included in the 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- known passage in 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 humiliation, you shall see in exaltation. See on ch. 2 : 10. Sitting on the right hand of power. Now standing as a prisoner, but then sitting in his glory as Lord of lords, and King of kings, at the right hand of Omnipo- tence, sharing and exercising sovereign supremacy. Coming in the clouds. As Judge. Jesus thus answers the so- lemn question of the high-priest with a more solemn reference to his own judg- ment-seat, when the scene would be re- versed — the prisoner the Judge, and the judge the prisoner. 63. Rent his clothes. Not his high-priestly robe, which Avas worn onl^’’ in the temple ; but his under-garments. Sometimes two under-garments were worn, for ornament, comfort or luxury. Matthew speaks more generally, of his ordinary dress. This was to be done standing, and the rent Avas to be from the neck straight downward, about nine inches in length. Tlie high-priest Avas forbidden to rend his clothes (Lev. 21 : 10) ; yet it seems to have been allow- able in extraordinary cases of blasphe- my and public calamity, 1 Macc. 2 : 14 ; 11 ; 71 ; Josephus, Jewish Wai\ ii. 15.2, 4. The practice of rending the clothes at blasphemy was based on 2 Kings 18 : 37. The unexpected ansAver of Jesus, declaring his divine glory and judge- ship, aroused the hatred, rage and 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 tliat the feelings of the 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 with Scripture, he de- cides that they had no further need of witnesses. Prejudice, liatred, and haste unite in seeking 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 spit 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 : 28. Thus Jesus confesses his true character, and for it is charged with blasphemy and condemned to death. What think ye ? In hot haste he presses an immediate decision. They ail; all present. See on ver- 55. He is guilty of death* He is justly lia- ble to, deserving of death, or rather, his guilt requires death, aceording to the law. Lev. 24 : 16 ; Dent. 18 : 20. This was an informal expression or vote. It was necessary to assemble the Sanhedrim in the morning (eh. 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- menced in the evening. The truth is, the whole trial was but a form, a ju- dicial sham ; 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 2 :ravest 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. Yet “the men who held Jesus,” the officers and soldiers, also did it, possi- bly a little later, Luke 22 : 63. We may either regard this, and that described by Luke, one and the same, or this as taking place when the Sanhedrim was closing its preparatory session, and that in the interval before the final session. 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 Mm away., or took Mm 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.—Jesus before Annas. MATTHEW. MARK. LUKE. JOHN. Place. The court. Court, by the fire. Court, by the fire. The court. Time. Indefinite. Indefinite. Indefinite. Soon after enter- ing. Interrogator. A damsel. A maid-servant. A certain maid. The damsel that kept the door. Question. “ Thou also wast with Jesus of Galilee.” “Thou also wast with Jesus of Nazareth ? ” “This man was also with him ?” “Art not thou also one of this man’s disci- ples ? ” “ I am not.” Denial . “I know not what thou say- est.” “ I know not, neither under- stand I what thou sayest.” A cock crew. “Woman, I know him not.” Second Denial.— Jesus before Caiaphas. Place. Porch. Porch. Indefinite. Standing and warming him- self. Time. Indefinite. Indefinite. After a little while. After Jesus was sent to Caia- phas. Interrogators. Another maid. The maid-ser- vant. Another. They. Question. “This man was also with Jesus of Nazareth.” “This is one of them.” “Thou art also of them.” “ Art not thou also one of his disciples ? ” Denial. With an oath, “I do not know the man.” He denied it again. “Man, I am not.’* “ I am not.” Third Denial.— Jesus before Caiaphas. Place. Time. Interrogators. Question. Denial Indefinite. After a while. The by-standers. “Surely thou also art one of them ; for thy speech betray- eth thee.” He began to curse and swear: “I know not the man.” Indefinite. A little after. The by-standers. “Surely thou art one of them ; for thou art a Galilean.” He began to curse and swear : “ I know not this man of whom ye speak.” Immediately a The second time cock crew. a cock crew. Indefinite. About an hour after. Another. “ Of a truth this man also was with him ; for he is a Gali- lean.” “ Man, I know not what thou sayest.” Indefinite. Indefinite. A servant of the high-priest, a kinsman of Malchus. “ Did I not see thee in the gar- d e n with him ? ” Peter then de- nied again. While he yet Immediately a spake, a cock cock crowed, crew. 286 MARK XIV, A.D. 30. Jesus thrice denied hy Peter » 66 y And as Peter was beneath in the palace, there y Mt, 26. 58. 69 ; 67 cometh one of the maids of the high priest: and Lk. 22 . 55; John when she saw Peter warming himself, she 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 66, 67. Peter Avas beneath, helow^ in the palace, m the court; the in- terior court-yard, ‘around which the house was built. See on ver. 54. This appears to have been lower than the 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 we have supposed, Annas and Caiaphas occupied a common ofiicial building, they quite likely occupied opposite side apartments. The doors being open from the court into the audience rooms, Peter could doubtless observe what was going on within. The three denials, though occurring during the different stages of the pre- liminary examinations, are convenient- ly grouped together into one narrative by the first three evangelists. John alone notes the examination before Annas, and hence the first denial of Peter, as occurring during it. One of the maids,^ or maidser- vants. John speaks of her as the dam- sel who kept the door of the porch, or passage into the court. She probably observed Peter carefully when he en- tered with John, and afterward when he seated himself with the servants of the high-priest, Avarming himself* Something about his appearance or manner excites her suspicion. Then she thinks she remembers seeing him with Jesus. She approaches him, looks earnestly or intently upon him (Luke 22 : 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 : 24. 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 in the word also a re- ference to J ohn. 68. Peter’s first denial. The precise words are differently reported by the different evangelists, but with the same meaning. This reply embraced all the forms given. The one here, I knoAir not, neither understand I Avhat thou sayest, what 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 ignorance. 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 the woman, Peter begins to think of retreat, yet not so hasty as to excite suspicion. He goes to the porch through which he had entered into the court. At this time the, rather a cock creAV* The article is indefinite, as in ver. 30. The exactness of the descrip- tion is seen by this mention of the first crowing, which seems 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 60 went out into the porch; and the cock crew. *And a maid saw liim again, and began to say to them 70 that stood by, This is one 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- 2 Mt. 26. 71 ; Lk. 22. 58 ; John 18. 25. Mt. 26. 73 ; Lk. 22. 59; John 18. 26. »» Ac. 2. 7. « 1 Cor. 10. 12. r Peter, however, went on in his down- ward course, notwithstanding this sig- nal of warning. Very likely his mind was so tilled with anxiety and fear, that he was not reminded of the prediction of Jesus. About this time also closed the informal examination before Annas, and Jesus is sent bound to the apart- ment of Caiaphas, John 18 : 24. The transfer of the prisoner would excite attention, and this may help explain why Peter did not now leave the house. 69. Peter is still standing in the porch, probably in the door entering the court, with ttie blaze of the fire shining upon him, John I'S : 25. A little while (Luke 22 : 58) had inter- vened since the last denial. It is now between one and two o’clock. Another maid observes something about him which leads her to say, “This man was also with Jesus of Nazareth,” Matt. 20 : 71. The maid servant wlio kept the door, seeing 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 different persons, at this time, are perfectly natural, and, as recorded by the different 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 he is a disci])lc of Jesus. But Matthew tells us that he even denied knowing him, and that, too, with an oath, calling God to witness, and with the somewhat contemptuous form, “ I know not the man.” As if he had come from cuiiosity, to learn the cause of this gathering, without any interest in it, and possil)ty without knowing even the name of the one on trial. This denial is thus a step in advance on the first. That was when he was taken by surprise, possildy somewhat confused; this after he had had a little time to reflect, and hence more de- liberate. The number now question- ing him, doubtless, excited him to falsehood, a cowardly denial, and a rash and wicked oath. Sin does not go alone. Profanity is no sign of bravery. Yet even now no one a])pears to have intended him ]msitive injury. A little after. About one hour after, Luke 22 : 59. Peter was now probably in the court, Luke 22 : 61. They that stood hy. They had, doubtless, discussed the matter among themselves, and, having observed his Galilean 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 certainly belongest to his disciples. The reason. For thou art a Galilean, as most of his disciples w ere Galileans. Compare Jud. 12 : 6. The pronunciation and ac- cent of the Galileans were indistinct and less pure than those of the inhabi- tants of Judea. They confounded the gutturals and the two lust letters of the Jewish alphabet. And thy speech agreeth thereto, 'this is omitted by the highest critical authorities. Matthew ^ives, “ For thy speech betray- eth thee.” At the same time a relative of Malchus, whose ear Peter had cut off, asked, “Did 1 not see thee in the garden with him ?” John 18 : 26. 71. Peter’s third denial. Thisw'asan advance upon his second. He not only, w ith an oath, repeats what he had said in the second, that he knew not ()f whom they spake, but he affirms it with imprecations of divine wrath on him- self if he spake not the truth. He began to curse, and to swear. He began to invoke cursea on himself, to tide o the most solemn oaths, in conlirmatiou of the assertion, I know not (rather, Ido not knoiv) this man of wlioni ye speak. Saying, not in, the original, gives a false sense to the ])receding words, and destroys the connection. In this lowest point of Peter’s fall he gives 288 MARK XIV. A.D. 80. 72 ing^ I know not this man of whom ye speak. And 4 ®* 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 suppose. 72. The cock crew. The article should be indefinite, as in vers. 30, 68. Accordin';* to Matthew 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, “ the Lord 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 tlie cock-crowings, ver. 30. The look of Jesus doubtless helped to bring it to vivid remembrance. And when he thought thereon. The 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 worth}" of at- tention : 1. Casting upon ^ that is, his mind = thinking upon. 2. Casting his eyes y^pon Jesus = looking upon, 3. Casting his mantle upon,, 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 the most support on philological grounds, and commends itself as per- fectly natural. He cast 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 Avept, over his sins of lying, pro- fanity, perjury and disloyalty to Christ. It is needless to speculate here, whether Petei* 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 : 32 ; John 17 ; 12), 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, 32 ; Matt. 23 : 13. 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. 3. Love counts nothing too precious for Jesus, ver. 3 ; 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 ; Deut. 15 : 11 ; 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 puts 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 : 34-36, 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 worldly 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 the day which was ushered A.D. 30. MARK XIV. 289 ill by the paschal supper, is highly sig- iiiticant and instructive, vcr. 12 ; 1 Cor. 5:7; Koni. 3 : 25 ; Heb. 9 : 11:. 12. Jesus, in keeping the Passover, has taught us to attend faithfully to those ordinances whicli are now in force, vers. 12-17 ; 1 Cor. 11 : 2. 13. Jesus is the searcher of hearts, and knows all of the plans and pur- poses of his professed followers, ver. 18 ; Rev. 2 : 23. 14. The sins of God’s people are the more aggravated on account of their re- lation to him, ver. 18 ; Zech. 13 : 6 ; Heb. 6 : 6. 15. The thought of dishonoring Jesus, or sinning against him, is sad to the re- jiewed heart, ver. 19 ; ch. 14 : 72 ; 2 Cor. 7 : 8, 9. 16. The truly humble and pious heart is ever ready to suspect itself, rather than condemn others, ver. 19 ; 1 Sam. 24:17; 2 Sam. 24:17; Isa. 6 : 5. 17. Christ’s death was in accordance with the eternal pui-pose of God, ver. 21 ; Luke 24 : 44 ; Acts 2 : 23; 1 Pet. 1 : 20 . 18. The wicked act freely in sinning, even though in the divine arrangement they fulfill the divine purposes, 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 Supper reminds us of what Christ has done for us. It is adapted to produce humility, inspire gratitude and strengthen faith, vers. 22, 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. 23. 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 worship, ver. 26 ; Eph. 5 : 19 ; Col. 3 : 16 ; James 5 : 13. 25. Christians may greatly wander from Christ, and do great injury to themselves and his cause, vers. 27-30; Ps, 89 : 30-33; Rev. 2:4, 5. 26. To be forewarned of an evil is to be forearmed ; but even then self-confi- dence IS generally a precursor to a fall, ver. 27-31 ; Prov. 16 : 18 ; Rom. 12:3; 1 Cor. 10 : 12. 27. How much comfort is lost by not receiving the truth, and 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 human re- solution and the folly of trusting there- on, vers. 29, 31, 68, 70 ; Pi-ov. 28 : 26. 29. Christ has set us an example of prayer in enduring and overcoming suf- fering, vers. 32-36 ; Ps. 50:15; La. 26: 16 ; James 5 : 13, 14. 30. They who go down into the deep valley of humiliation are generally pri- vileged at other times to go up on the high mountain of enjoyment and bless- ing, ver. 33 ; eh. 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 temptation, ver. 38 ; Matt. 6 : 13 ; Eph. 6:18; 1 Pet. 4 : 7 ; Rev. 16 : 15. 32. If it was necessary for Christ to endure such agonies to save men, how hopeless the case 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. 35. Earnest prayer and perfect re- signation to the will of God are con- sistent with each other, vers. 35, 36. 36. Soul struggles and afflictions 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 pity though he reproves, vers. 37, 38; Ps. 103:14; Gal. 5:16, 18; Heb. 4:15; 5 : 2, 5-9. 38. Let any beware how they sleep on when Christ is betrayed among his pco- 2D0 MARK XIY. A.D. 30. pie into the hands of sinners, vers. 37, 41 ; Rev. 3 : 15, 16. 39. The time will come when all who are in a religious sleep will be com- pelled to awake, vei-s. 41, 4:3 ; Isa. 33 : 14 ; Prov. 1 : 24-26 ; 6 : 9-11 ; Rev. 3 : 19. 40. If one of the twelve whom Jesus chose was a traitor, how unsafe to fol- low those who arrogate to tliemselves an apostolic succession ! Ver. 43 ; Rev. 2 : 2 . 41. Hypocritical discipleship and treacherous friendship are far more odious and injuiious 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. 27 : 6; Matt. 7:21. 4:3. 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, 15. 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 alone, 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 Ills 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. They were directed against Jesus; and they will not spare liis followers, vers. 55-58 ; 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 : 22; Rom. 1 : 20. 57. He that charges others with blas- phemy is sometimes himself the blas- phemer, ver. 64 ; 1 Kings 21 : 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 wlnm duty calls, we should avoid that company and place where our reputation may be injured, vers. 54, 66-68 ; Ps. 1:1; Prov. 2 : 12; 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. 2C1 Jesus Jinalhj condemned and delivered to Pilate, XV. AND ® straightway in the morning the chief priests ® Mt. 27. l ; Lk. held a consultation with the elders and scribes and the whole council, and bound Jesus, and carried 3. i3;4. 26.’ him away, and delivered him to Pilate. have fallen to turn to God with humble repentance, ver. 72 ; Jer. o ; 22. 65. Repentance has no merit, and can make no atonement for sin ; but it should restore our eontidenee in those who 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; Hag. 1:5-7; Isa. 1:3; Ezek. 12 : 3. CHAPTER XV. Mark in this chapter continues the history of the sacriticial work of Jesus. He is formally and Anally condemned by the Jewish rulers, and taken before Pilate, who examines him and at first proposes to release him. But the peo- ple, instig'ated by their rulers, demand the crucitixion of Jesus, and the release of Barabbas. Desirous of satisfying the people, Pilate grants their requests. Bar- abbas is released, and Jesus is scourged, mocked and led forth to Golgotha. One Simon, a Cyrenian, is compelled to bear his cross. The incidents of the crucifixion are described : the wine mingled with myrrh, the dividing of his garments, the inscription, the two robbers crucified with him, the super- natural darkness, the cry, the loud voice and the expiring of Jesus. The vail of the temple is rent, and the centurion utters his conviction that Jesus is the Son of God. Many women from Gali- lee stand watching from the distance. Joseph of Arimathea begs his body and lays it in a sepulchre near at hand. Although Mark gives some incidents not found in the other Gospels, yet his account of the events related in this chapter is the briefest of the four. This, together with the lack of detail, which 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 Sanhedrim and brought before Pilate. Matt. 27 : 1, 2 ; Luke 22 : 66- 71 ; John 18 : 28. Matthew and Mark are very brief ; but Luke, passing over the preliminary exainination 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 judgment-hall. Thus the four evangelists beautifully harmonize in giving us the ditterent sides of tiie events connected with Je- sus before the Jewish rulers. John re- lates the informal examination before Annas, implying his condemnation un- der Caiaphas (John 18 : 24, 28) ; Mat- thew and Mark record the ])reliminary examination before Caiaphas, at which Jesus was virtually condemned, imply- ing a session in the morning ; and Luke relates the regular and legal session when the condemnation of the night session was ratified. 1. Straightway in the morning. “As soon as it was day,” Luke 22 : 66. About five or six o’clock of Friday, the 15th of Nisan, April 7th, in the seven liundred and eighty-third year from the founding of Rome. The chief priests are again presented as the leaders in this movement. See on ch. 14 : 55. He!d a consultation. It was a meeting of the whole council. This meeting was also held, probably, at the house of Caiaphas, for John (18 : 28) says that they led Jesus from Caiaphas to the governor’s palace. The}'- 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 conlirma- toiy, but also to devise the best means of putting him to death. They doubt- less fixed uj^on the twofold charge of blasphemy and treason, Luke 23 : 2; John 19 ; 7. They could condemn to death, but could not ])ut the sen- tence into execution without the sanc- tion of the Roman governor, John 18 : 31. The Jews lost the power of life and death when Archelaus was de- pos(^d, A.D. 6. According to the Tal- mud this power was taken from the 292 MARK XV. A.D. 30. 2 ^ And Pilate asked him, Art thou the King of the ^ 27. li. J ews ? 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 him. They carried him away. It would seem that tlie whole Sanhedrim present went in a body to Pilate, who was now in his official residence in He- rod’s palace. Some suppose that they took him to the tower of Antonia, ad- joining the 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 generally resided at Caesarea, 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 thus 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 ch. 26 : 2, 16, etc., translated betrayed. As Jesus is betrayed by Judas, one of his disciples, into the 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 governor;” 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 Pilate. 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 massacres, 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, the 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, Caligula, 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 was 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 thevanous expedients to release Jesus, till at last he yields to the demands of the Jews, through fear of losing his standing as Caesar’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, remorse 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. J ohn 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 queslimied 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 outto 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 Caesar, as king of the Jews, John 18 : 28-32; 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 Caesar and himself. Art thou the King? etc. It is im- plied that this charge had been preferred against him. Accordingly Luke (23 : A.D. CO. MARK XY, 293 3 saj^est it. And the chief priests accused him of 4 many tilings : but he answered nothing. s And ^ 27. 13. Pilate asked him again, saying, Answerest thou nothing ? Behold how many things they witness 5 against thee. ^But Jesus yet answered nothing; so that Pilate marvelled. 6 BardUbas preferred to Jesus. Now *at that feast he released unto them one Mt. 27. 1,5; Lk. 23. 17 ; John 18. 39. I 2), informs us that they charged him ' with seditious agitation, forbidding to pay the tribute money, and proclaiming himself Christ, a king. Before answer- i ing, Jesus brought out clearly before Pilate’s mind the distinction between a civil and a spiritual kingdom, declaring that his was the latter, John 18 : 33- 36. And then he answered. Thou sayest; a strong affirmative answer. The object of tiie verb, according to Hebrew idiom, is understood, Thou sayest it^ it is as thou hast said. 3. Accused him of many things, in support of the chai*ge that he pro- claimed himself a king, and in addition to it. Tliey would omit nothing which would blacken his character and make him appear a dangerous 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 in the next verse. 4. Answerest thou nothing? That is, to their charges. He had de- clared his Messiahship and tbe spiritual nature of his kingdom to Pilate. He had nothing more to add. Their ma- lignant charges w'erc unworthy an an- swer, and his silence a reaffirmation of what he had said. Compare 1 Pet. 2 ; 23. How many things. Rather, hhat (jreat tldiujs^ or simply. What thwys. The reference is to the mayni- tude I'ather than the number of things. Pilate probably desired Jesus to deny the cliarges, in order to help him in de- claring his innocence and his acquittal. But they needed no denial ; Pilate knew his innocence (vcr.lO), and that the Jew- ish , rulers would not conspire against hini because he would free them from •Jloinan authority. Instead of witness against, some of the oldest manu- scripts read charge against or accuse. 5. Pilate marvelled. He won- j dered that Jesus no longer made any re- ply, not even giving to him the cause of his silence. But Jesus was not un- der obligation to help Pilate to do his 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 power to crucify him or release him, John 19 : 1 10 , 11 . I Pilate now goes forth and declares the innocence of Jesus, Luke 23 : 4; I John 18 : 28. Tbe Jews are therefore i the more violent, accusing him Avith ; stirring up the people throughout all Judea, beginning from Galilee. Learn- ing that Jesus is a Galilean, Pilate sends him to Herod, the tetrarch of Ihatcoun- try, who mocks him, and sends him back to Pilate, Luke 23 : 5-15. Mark omits this reference to Herod, which is recorded only by Luke, and passes to j the next expedient of Pilate to release ; Jesus. I 6-14. Jesus again before Pilate. Barabbas preferred to Jesus. Matt. 26 ; 15-23 ; Luke 23 : 13-23; John 18 : 39, 40. Mark and also Luke i articu- larly describe the character of Ba rabbas. 1 Matthew records the dream and mes- sage of Pilate’s wife. The fouraccounts beautifully supplement one another. See author’s Harmony, § 180. j 6. Luke relates that Pilate again call- ed together the JcAvish rulers, stating that neither he nor Herod found any fault in Jesus, and proposing to chas- tise and then release him, Luke 23 : 13-15. ' 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 origin of this practice is unknown ; it is not mentioned in history. The cus- tom was probably established by the Romans to conciliate the Jews, since 294 MARK XY. A.D. 30. 7 prisoner, whomsoever they desired. And there was one named Barabbas, which lay bound with them that had made insurrection with him, who had com- 8 mitted murder in the 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 10 of the Jews ? For he knew that the chief priests had delivered him ^ for envy. 11 But ‘the chief priests moved the people, that he ^ 1 Sam. 18. 8, 9 ; Pro. 27. 4 ; Is. 3. 14, 1«. > Mt. 27. 20 ; Ac. 3. 14; Heb. 7. 20; 1 Pet. 1. 19. persons would often be in prison wliom the Jews would desire to liberate from Roman law. On the strength of this custom, Pilate tries to save Jesus with- out offending tlie Jews. Instead of boldly doing what he knew to be right, he weakly resorts to an expedient. Whomsoever they desired or asked as a favor to themselves. 7. Barabbas* The name means of his father. 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 with them, etc. Bound with hisfellow 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 liave been engaged in one of those popular movements which were the be- ginnings orgerms of that political party called Zealots, whose excesses were so enormous during the last years of Jeru- salem. — Josephus, Jewish War., iv. 3. Such a supposition will partly explain the popular clamor in his favor. Who had committed murder* In the plural referring to the insurgents, of whom Barabbas of course was one. 8. The multitude crying aloud* According to the highest critical autho- rities, The multitude comiug up ; 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 always did for ihe.n. This would seem to imply, al- though not necessarily, that Pilate was himself the author of this 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, rather 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 Jews* 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 him 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 mortification, 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, cli. 14:10, 55; 15:1. 11. Moved* Stirred %ip the multi- hide. Rather release Barabbas* These sticklers 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 her 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. 12 should rather release Barabbas unto them. And Pilate answered and said again unto them, What will ye then that I shall do unto him whom ye 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 who had come together during the arrest and trial , doubtless composed very largely of the street rabble, who are now as ready to con- demn liim as they v^ere a few days be- fore to praise him. The disciples and friends of Jesus, who took the lead in his triumphal entry into Jerusalem, and whom the Jewish rulers so feared that they dare not to arrest him openly, 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, robber and murderer, rather than Jesus, who had committed no crime. He is left in doubt as to what they would have him do with Jesus. Here do we behold an- other step of Pilate in weakly yielding himself into the power of the Jews. At first, instead of acquitting Jesus, he adopts the expedient of having the peo- ple demand Ids release at the 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 ye then that I shall do,” etc. ? Though he desires to acquit him, and the question is adroitly put in a conciliatoiy manner, Avliom ye call King of the Jews, it is not his assumed title, but theirs ironi- cally ; yet the question implies and shows that his decision will be influ- enced by the demands of the people. He was dou!)tless also desirous of pleas- ing the people, because they might ac- cuse him of disloyalty to C*sar. The complaints of the Jews received parti- cular attention at Rome. Archelaus had been deposed partly on account 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. 13. 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 fi’om this and the next verse. They might have asked, Let him be stoned, which 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 they charge upon him. Thus also they gratify their hatred against Jesus. Moreovei*, as they denianded the release of Barabbas, who would, doubtless, have been cru- cified for his crimes, so they ask for Jesus the punishment which Barabbas would have received. Thus is Barab- bas preferred 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 imt a bone broken, and he is made a curse by hanging on the tree. 14. Why, Avhat evil, etc. Lite- rally, For vihat evil^ etc., and well ex- pressed in English, What evil 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 punishment; and cer- tainly he had not done anything de- manding crucifixion. Instead of stop- ])ing to reason, he should have retraced ids steps and acted the part of a right- eous judge. Luke (23 : 22) informs us 29G MARK XV. A.D. 30. 15 more exceedingly, Crucify him. And so Pilate, Mt. 27. 26 ; John willing to content the people, released Barabbas unto them, and delivered Jesus, when he had scourged Mm^ to be crucified. The insults of the soldiers, 16 “And the soldiers led him away into the hall, called Prsetorium. 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 savv their advantage and made the most of it. They cried the more exceedingly^ the more vehe- mently, Crucify him. “You have given us the choice of the 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 : 24, 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 crucilied. 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. Wishing to satisfy the multitude^ 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, 25, 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 scourging 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 purpose. It took place outside of the governor’s house, and was a fulfillment of a prediction of Je- sus, ch. 10 : 34; and of prophec}", 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- peal to the Jewish people by showing him lacerated and bleeding, arrayed in a garb of mockery. But in vain. See John 19 : 1-16. Delivered Jesus to be crucified. A summary statement, but in harmony 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. Led him aAvay, 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 Jiead^ 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 courts the inner open court, around which the palace was built. Compare ch. 14 : 54. This large palace- court seems to have been the place where the guards were stationed. Called Praetorium* Rather, which is Prcetorium. The head-quarters of the Roman militaiy governor. This was the palace built by Herod, where Pilate resided when at Jerusalem. See on ver. 2. Prcetorium is one of the many Latin words occurring in this Gospel, and indicating its character and design, as one for Gentile, and especi- ally Roman readers. Called together the Avhole hand. The whole Roman cohort, stationed at Jerusalem, which was a tenth i)art of a legion, and em- braced from three to six hundred men or more. See on ch. 14 : 43. 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. The reason is appa- rent, For Luke to have also related the mockery under Pilate, or the other evangelist that under Herod, would have been a needless repetition. 17. With purple. So also John 19 : 2. Purple-red was a color worn by emperors. The ancient kings of Midian wore purple raiment, Jud. 8 : 26. In derision they clothe him in a royal dress and pay him royal honors. Matthew (27 : 28) says “a scarlet robe,” most probably a crimson military cloak of a Roman officer. It was thus a mock im- perial robe. Alford says that “purple is vaguely used to signify different shades of red, and is especially con- vertible with crimson.” Similar colors intermingled, and the names were often indelinitely applied, and, in popular language, interchanged. Compare the prophetic utterance of David, Ps. 35 : 15, 16. Platted. And having woven. A crown of thorns. The principal ob- ject was mockery ; a derisive imitation of crowning kings and conquerors with wreaths of ivy, i)alni or laurel. It was, doubtless, a secondary object to make it Sipamful 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 thorn was used. Thorny plants and shrubs abound in Palestine. The JSpina Christie or CJu'ist's 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 legimmtoua flexile thorn) is preferred by othei s. Rev. E. P. Hammond, wdio was in Jerusalem in December, 1866, in referring to it says, “ Before leaving, Mrs. Gobat pre- sented me with a crown of thorns, which must Ik* 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 moi'e probable one. It is possible that this crown remained on his head during his crucifixion, since Matthew and Maik mention the removal of the purple robe, l)ut 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 grossest insult and vio- lence. Smote him on the head. The pain from the stroke was heighten- ed by the sharp, thorny crown. With a reed ; a plant with a hollow-jointed stock, a common product of the wilder- ness of Judea and of the banks of the Jordan, and sometimes used for walk- ing-canes. This was probably the reed wffich, according to Matthew, had been placed “in his right hand ” as a mock scepter. Compare Esth. 5 : 2. They also spit upon him, an act expressive of the deepest contempt, Isa. 53 : 3. Sec on ch. 14 ; 65. Bowing their knees. Kneeling down. Worship- ped him. Did him reverence., 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, ” 27. 31 ; Lk. they took oft* the purple from him, and put his own clothes on him. Jesus led away to le crucified, 21 And [they] led him out to crucify him. PAnd pml 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,) to bear his cross. ery and violence was not required by law. It was the lawless sport of a coarse and brutal soldiery, who knew little of Jesus, except what they had heard from the Jews, and who, doubt- less, reg arded him as a religious fanatic. But all this Jesus bore meekl}’, 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 appealing to the sympathy of the Jews, John 19 : 4-16. See on ver. 15. 20-23. Jesus is led forth to cruci- fixion. Matt. 27 : 31-34 ; Luke 23 : 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 Kings 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), Ud Jesus forth. A tradition, which has been traced no farther back than the fourteenth cen- tury, represents Jesus as passing along the Via Dolorosa^ The Sorrowful Way, a narrow and ci'ooked street from St. Stephen’s gate to the church 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. 21. They compeB. The word thus translated is of Persian origin, and is found three times in the New Testa- ment, here. Matt. 5 : 41 and 27 : 32, 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 service 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 necessary 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 C^u'cne to attend the Passover. Mark very partieular- ly designates him as the father of Alexander and Rufus, wrll-knowm 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. Coming out A.D. 30. MARK Xy. 299 22 • Mt. 2T. 34. myrrh : but he received it not. The crucifixion, 24 And when they had crucified him, ® they parted ” , . , A- 1 X 23.33, 34: John his garments, casting lots upon them, what every 19 . is ; Ps. 22 . 18. man should take. less. Midway the hill there is a pro- jecting rock, not unlike in 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 Geth- semane ; while the Mount of Ascension rose before him, crowned with the glory of his exaltation. Around the cross, both on the summit of Bezetha 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 in 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 which answers tlie description of the Savior’s tomb, John 19 : 41.” — From Dan to Beersheha^ pp. 123-130. 23. And they gave, etc. And they imre giving^ or they offered him wine. To drink should be omitted, according to the best critical authorities. Wine mingled, drugged with myrrh. Myrrh is a bitter aromatic gum ob- tained from a low, thorny tree grow- ing in Arabia, and was highly prized by the ancients and used in incense and perfumes. Matthew, with his eye ever upon prophecy, uses the general word “gall,” denoting a very bitter sub- stance, as wormwood, colocynth, myrrh and 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. 24-41. The crucifixion and the ATTENDING CIRCUMSTANCES. Matt. 27 : 35-56 ; Luke 23 : 33-49 ; 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. Crueifixion 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 hmd a Roman ; to scourge him 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 ; 1 ^- ^ ^ Lk. 23. 44 ; John almost parricide; but to crucify him, what shall I call it?” To a proud Roman, the cross was a symbol of in- famy, and crucifixion an unspeakable disgrace. The cross was generally first driven into the ground, and then the criminal was lifted up and fastened to it, by nails through the hands and feet, the latter being either separate or united, and about a foot or two above the ground. Sometimes the victim was first fastened to the cross, which was then sunk into the earth v/ith a sudden shock, causing the most agonizing torture. Whether a single nail was driven through the feet of Jesus, or they were nailed separate- ly, cannot be determined ; but that they were nailed and not tied^ as some have conjectured, is evident from Luke 24 : 39, and from the fact that nailing was usual in Koman crucifixion. Com- pare Hackett’s Smith'' s Dictionary of the Dible^ 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 body. The unnatural position ami 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 pain and terrible anxiety, and the burn- ing and raging thirst; all these, with no vital part wounded, made crucifixion 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 his previous exhausting agonies and his deep mental anguish. This terrible mode of punishment continued till it was abolished by Constantine, the first Christian emperor. While the soldiers were nailing him to the cross, he forgets, as it were, his own pains in his anxiety for their souls, and prays. Father, forgive them, for they know not what they do, Luke 23 : 34. This was the first of the seven say- ings from the cross. See on ver. 37. Parted his garments. Persons were crucified naked. It was an an- cient belief and tradition that a linen cloth was bound about his loins. From John 19 : 23, 24, it appears that the four soldiers who were engaged in the crucifixion divided some of the gar- ments among themselves, but cast lots for his coat, or tunic, being an inner garment, without a seam, and woven throughout. With more particularity than Matthew and Luke, it is here said. What every man, or What any one should take. Thus was fulfilled 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 saj^s (ch. 19 : 14) about the sixth hour. The discre- pancy can be explained by supposing that some early transcriber mistook the sign for three for that of six, the two being very nearly alike (some manu- scripts of John read third 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 by the ending of the period. But it is better to suppose that John uses the Roman mode of reckoning the day from midnight to midnight. He had long resided be- yond the bounds of Palestine when he wrote his Gospel. His readers were largely composed of Gentiles, and the Jews Avere no longer a nation. To have used the Jewish mode of designating the hour of day 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 betAveen six and seven o’clock in the morning when Jesus stood before Pilate on the judg- ment-seat. This agrees Avith the fact that “ it was early ” (John 18 : 28) Avhen the JeAvish rulers led Jesus aAvay to the governor. Matt. 27 : 1. Thus the time in John was Avhen the trial Avas progressing; that in Mark when the sentence Avas 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. 37 And with him they crucify two thieves ; the one 38 on his right hand, and the other on his 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. yis. 53. 12; Lk. 22. 37 ; 2 Cor. 5. 21 . John appear to use the Roman method of designating the hour. Thus, con- cerning his first interview with Jesus, he says, “ it was about the tenth hour,” i. e. ten o’clock in the morning, John 1 : 39. It was not a late and hurried visit, but one extending through the day, for the two disciples “abode with him that day.” So also in John 1 : 35; 4:6; 4 : 53. Compare author’s Har- mony on § 181. 36. The superscription. The in- scription. Pilate appears to have written tliis himself, John 19 : 33. Accusa- tioii • The reason or charge for which lie suffered. It was customary to pub- lish 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 neek of the criminal as he was led to exeention; 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 33 : 38. In some cases, these three may have been com- bined. The King of the Jews. 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 these titles ma\^ be explained : (1.) That some of the evangelists, and even all of them, may have given the sense rather than the words. (3.) That the aecusa- tion was written in Hebrew, Greek, and Latin (John 19 : 30), 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 people. It is quite likely that John’s inscription, containing the contemptu- ous phrase, “ the Nazarene,” Avas 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 Caesar’s friend;” and now he has the opportunity to return the taunt, and he does it, and perseveres in it, John 19 : 13, 30-33. Pilate at the same time un- consciously proclaimed him the King of the Jews (Matt. 3 : 3), 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 Barabbas, left to sufer while he was released. The Greek makes a distinction between the terms thief and robber., John 10 : 8. The governor was aecustomed 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 Deut. 17 : 13. Jesus is nailed to the cross ; the superscription is put above his head. Then the two malefactors Avho were led out with Je- sus (Luke 33 : 33) are also crucified, by the same soldiers, Luke 33 : 33 ; John 19 : 18. The one on the right hand, etc. Jesus is made the central sufferer, and by implication the greatest crimi- nal. 38. This verse is Avanting in the most ancient manuscripts, but found in an- cient versions. It is possible, as Lange remarks, tliat it Avas early omitted, be- cause it Avas thought to involve a dis- crepancy Avith Luke 33 : 37, Avliere the quotation is 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 Jems mocked on the cross. 29 And * they that passed by railed on him, wagging their heads, and saying. Ah ! “ thou 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 priests mocking said among themselves with the scribes. He saved 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 him. * Mt. 27. 39 ; Lk. 23. 35 ; Ps. 22. 7. ® ch. 14. 58: John 2. 19. bMt. 27. 44; Lk. 23. 39. is by Jesus himself, and looks forward to the fulfillment just at hand. In the former by the evangelist himself, at the point where the prediction found its most open fulfillment. And he was numbered 9 or reckoned. The predic- tion is from Isa. 53 : 12. With the transgressors. Rather, among trans- gressom. 29. In this and the three verses that follow, is the account of Jesus mocked on the cross. These indignities are re- lated by the first three evangelists. They that passed by. The peo- ple going in and out of the city on the thoroughfare near the place of cruci- fixion. Wagging their heads. A contemptuous and scornful shaking of the head, fitting their words as they railed on him, or blasphemed him^ for such is the word used in the origi- nal. And so it had been foretold in Ps. 22 : 7. See on ch. 3 : 29. They re- vile, or blaspheme his power and his Messiahship, as is shown by the next verses. The most atrocious criminal is hardly ever mocked and derided when undergoing execution. Ah. An ex- clamation here of derision, AAa, vah ! Thou that destroyest. See ch. 14 : 58. Jesus had spoken not of destroy- ing^ but of raising up the temple of his body, John 2 : 30. Save thyself. Connected wdth the preceding verse. Thou who possess- est 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, they 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 their scoffs, shows how bitter their hatred and how terrible their malignity. Mocking. Held him up in derision, reviling his deeds of mercy and his royal Messiah- ship. Their mockery was even more blasphemous than that of the people. He saved others. They had been compelled to acknowledge his super- natural power. See, for example, ch. 3 : 22 ; John 12 : 10. They 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. Let the Christy 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 and the raising of Laza- rus, would not have believed though he had come down, Luke 16 : 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 Xy. A.D. 30. The supeimatural darhiess, 33 And ®when the sixth hour was come, there was 27. 45; Lk. darkness over the whole land until the ninth hour. H . Amos^^9 lo! 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 ! suppose that Matthew and Mark, in general and popular language use the plural for the 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 23 : 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 scoffs 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 : 25-27 : 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* From twelve o’clock to three in the afternoon. Jesus had hung about 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 supernatural. It could not have been an eclipse of the sun, for that 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 : 45) 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. Til is was evidently the first of the mi- raculous events attending the cruci- fixion. “ Yea, creation itself bewailed its Lord ; for the sun was darkened and the rocks were rent.” — Cyril Alex. As the night of our Savior’s birth was enlightened with the glory of the hea- venly hosts (Luke 2 : 9), so now the day of his death is darkened with the gloom of a forsaken world. The darkness re- presented the eclipse of tlie Sun of Righteousness, the darkness and dis- tress which overwhelmed his soul when the Father forsook him, and left him to meet alone the powers of death and hell. Several heathen writers mention an extraordinary darkening of tlie sun about this time. Eusebius quotes the words of Phlegon, a chronicler under the reign of Hadrian : “There occurred the greatest darkening of the sun which had ever been known ; it became night at midda}^ so that the stars shone in the heavens. Also, a great earthquake in Bithynia, which destroyed a part of Ni- caea.” 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 these 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 Ararnean, the ordi- nary dialect of the day. The Ararnean words are given to show more clearly A.D. 30. MARK XV. 305 35 why hast thou forsaken me ? ’ And some of them that stood by, when they heard said, Behold, he 36 calleth Elias. ^ And one ran and filled a sponge 19 .^ 29 ^* full of vinegar, and put it on a reed, and ® gave him « Ps. 69. 21 . to drink, saying. Let alone ; let us see whether Elias will come to take him down. the reference to Elijah in the next verse. Matthew gives the correspond- ing and similar word, Uli. My God ! my God ! The cry, not of despair, but of extreme angidsh, yet of resigna- tion and holy contidence in God as his God. Why hast thou forsaken me ? Rather, why didst thou forsake me? He was now just emerging from this terrible abandonment by the Fa- ther. We catch a glimpse of the in- comprehensible height and depth of his sufferings, to which the agonies of Gethsemane were but a prelude. See on ch. 14 : 34. As he was made a curse for us and bore our sins, standing in the place of the sinner, the Father turned, as it were, his face from him. He who is of purer eyes than to behold evil (Habak. 1 : 13) turns away from his Son when the sins of a world were laid upon him, Isa. 53 : 4, 5, 10 ; Gal. 3 : 13 ; 2 Cor. 5 : 21 ; 1 Pet. 2 : 24. Why ? The interrogative form gives intensity to the expression. It is not the cry of ignorance of the cause of this abandon- ment, but rather the strugglings of language in its weakness, to exj)ress the unfathomable woe and utter deso- lation of his vicarious sufferings. Yet the cry coming forth at the close of this abandonment, shows that he had endured all that was put upon him, and was coming forth victorious from the conflict. Though left to himself for a time, yet he did not forsake God. Personifying forsaken humanity under the wrath of God, he makes an atone- ment, cries unto God, and is heard in that he feared (Heb. 5 : 7) — the presence of the Father is restored, the darkness rolls away, and light returns to the land. This language also points to the twenty-second rsalm as fulfilled in him. David doubtless wrote the Psalm out of a deep experience; but he himself was a type of Clirist, and his words find their profoundest meaning and fulfillment in Jesus his great Anti- type. Compare especially verses 1, 7, 8, 16, 18. 35. He calleth for Elias ; for Elijah, whose coming the Jewish peo- ple were expecting. Most commenta- 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 have 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 Eloi for Elias, or, in their language, Elia. Their superstitious fears may have been so aroused in regard to the day of judgment, which they may have supposed 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 prophet. 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 conviction of the people soon after, related in Luke 23 : 47, 48. 36. Immediately after this ciy, John informs us that Jesus, knowing that all things were now accomplished, and that the Scripture might be fullilled (Ps. 69 : 21), said, “I thirst. ” Compare Ps. 22 : 15. Moved with sympathy, one, very probably a soldier, extends a sponge of vinegar to his parching lips. A fever- ish thirst was one of the greatest suffer- ings attending crucifixion. Vinegar. The sour wine of the soldiers. Pos- sibly one of the guard-soldiers who 306 MAKK XV. A.B. 30. The dxath of Jesus and attendant circumstances, 37 ^ And Jesus cried with a loud voice, and gave up the ghost. 30. crucified him did this deed of compas- sion. This must not be confounded with the offering of vinegar in mock- ery by the soldiers, related in Luke 23 : 3(5, 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. LiCt alone. Wait^ forbear. Not desist from giving him the vinegar, for this was the utteranee of the one giv- ing it ; but loait., let us see whether 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 come. 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 filling 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 eaimestly. 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. 8. Woman, behold thy bon. . . . 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 1 commend (commit) my spirit, Luke 23 :46. Gave up the ghost. Literally, Breathed out^ 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 anguisli has itself been known to produce death. If the agonies of the garden caused a bloody sweat, and so aSected 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 which incloses the 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 strikinglv 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 s the vail of the temple was rent in twain ® Mt. 27. 51 ; Lk. from the top to the bottom. 39 And ^ when the centurion, which stood over ^ Mt. 27. 54 ; Lk. against him, saw that he so cried out, and gave up the ghost, he said, Truly this man was the Son of God. voluntarily took upon himself all this anguish, even unto death itself. The theory well deserves consideration. 38. The vail of the temple* A large, thick, inner curtain, which divid- ed the holy place from the holy of ho- lies, Exod. 26 : 31-33 ; Heb. 9 : 3. The Greek does not denote the whole sacred editice, but the temple proper, or sanctu- ary. Rent ill twain. Into two pieces. From Luke we learn that it was rent through the middle, Luke 23 : 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 tlie priest would be in the holy place bui n- 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. Tlie rending of tlie vail symbolized the entering of Jesus, the great High-Pi iest 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 : 12-14, 25, 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 opened, 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 tlie 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 opening of tombs, and the coming forth of de- parted saints from the tombs after Christ’s resurrection. 39. The centurion was a Roman oflftcer, a commander of a hundred men. The one here mentioned had charge of the crucifixion. It is a pecu- liarity of Mark that he always uses the Latin word itself, centarion^ while Mat- thew and Luke never use it, but a Greek translation. Such little points show the independence of Mark’s Gos- pel and its design for Romiin readers. With characteristic detail Mark speci- fies the position of the centui ion : he stood over against Jesus, stood near^ opposite^ in front of Jam. So cried out, and gave, etc. ; and expired. See on ver. 37. There was something in this last cry and in the manner of his death that impressed the centurion as superhuman. What seems to have specially 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- pression of a wonderful power of life and spirit in the last sign of life, the 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. Truly this man was the Son of God, or more exactly, God^s Son. The centurion does not mean a son of a god in a heathen sepse, 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 charge of the Jews against him, and the taunt, “If thoii be the Son of God” (compare ch. 14: 61, 62 with Matt. 27:^0), and he now expresses his convictions that he was indeed divine. There was an impress of divinity on his death as well as on his life, which has been felt and recog- 308 MARK XV. A.D. 30. 40 ' There were also women looking on ^ afar off : ' Mt. 27. 55 ; Lk. among whom was Mary Magdalene, and Mary the kpg^ls 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 observing 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 breasts 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 looking 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. 22. Mary Magdalene. Jfary the Mag- dalene, h*om 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 Chuza, Herod’s steward, who, from his official position, must have acquired considerable wealth. Tradition has confounded her with the sinner in Luke 7 : 37, but without evidence or reason. Naming charitable institutions for fall- en women “Magdalene Hospitals,” etc., is unwarranted by Scripture, and is little less than a libelous implication. Neither is she to be confounded with 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 who pre- 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 20 : 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, ver. 47. Mark designates James the less, literally, the little, but used in a comparative sense, meaning the yoimger, to distinguish him from James the son of Zebedee. The word is thus used in the Septuagint version, Gen. 25 : 23; Josh. 6 : 26; 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 2 : 35), soon after she was committed to his care, John 19 : 25-27. 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. 42-47. The burial of Jesus. Matt. 27 : 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 remain upon the cross on the Sabbath. The request was granted, but the legs of Je- sus were not broken, because he was already dead ; but one of the soldiers pierced his side, and thus two predic- tions of Scripture were fulfilled, John 19 : 31-37. He also relates that Nico- demus brought spices, and assisted in A.D. 30. MARK XV. 309 The hurial of Jesus » 42 AND now when the even was come, because it was the preparation, that is, the day before the sab- 43 bath, Joseph of Arimathaea, an honourable counsel- lor, which also " waited for the kingdom 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 him the centurion, he asked him whether he had been any while dead. •"Mt. 27. 57; Lk. 23. 50 ; John 19. 38. "Lk. 2. 25, 38; 19. 11 . the burial. Mark is next to John in fullness, and relates with minuteness the begging of the body of Jesus by Joseph of Arimathaea. The four ac- counts, though remarkably distinct and independent, harmonize beautifully and confirm one another. 42. Now Avhen the even was come. The first evening, beginning with the decline of day, about three o’clock in the afternoon. See on ch. 6 : 35, 47. As the first evening had al- ready come, we may suppose it to have been as late as four o’clock, or even later. The Romans were accustomed 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 common to hasten the death of those crucified, John 19 ; 32. “ So great care did the Jews take respecting the burial of men, that even the bodies of those condemned to be crucified they took down and buried before the going down of the sun.” — Josephus, Jewish TTar, iv. 5. 2. A wonderful providence watch- es over the body of Jesus. He expires so quickly ; so that not a bone is broken. A new tomb stands ready for his body, and distinguished individuals to attend to his burial. The preparation, the day for making ready for the Sabbath, which would begin at sunset ; and so explain- ed, the day before the Sabbath, the ante-Sabbath^ or fore-Sabbath. As the Jewish Sabbath was Saturday, the preparation was Friday. Such is the use of the term in Matt. 27 : 62 ; Luke 23 : 54 ; John 19 : 31, 42. From Jose- phus we learn that the preparation was strictly Friday afternoon from three o’clock until sunset {Antiq. xvi. 6. 2) ; but in popular usage it was applied to Friday, and is so translated in the Sy- riac. “ The preparation is the name by which Friday is now generally known in Asia and Greece.” — Wordsworth. 43. Joseph of ^ from Arimathaea. Probably from Ramah, called Rama- thaim Zophim, the birthplace of Sa- muel, 1 Sam. 1 : 19. The first book of Maccabees (11 : 34) speaks of it as trans- ferred, together with Lydda, from Sa- maria to Judea, which may account for Luke’s calling it “ a city of the Jews,” Luke 23 ; 51. It has generally been lo- cated at the modern Lydda, about twen- ty-four miles north-west of Jerusalem. Its location, however, is uncertain. From the narrative in 1 Sam. 9 : 4-6 ; 10 : 2, it would seem that it lay south or south-west of Bethlehem. An ho- norable counsellor. A noble, ho- norable member of the Sanhedrim, “a good and just man who had not con- sented to the death of Jesus,” Luke 23 : 51. Waiting for the kingdom of God ; w'aiting with expectation for the Messiah’s kingdom. See on ch. 1 : 15. He was a disciple of Jesus, but se- cretly, for fear of the Jews, John 19 : 38. Matthew states also that he was rich. Isa. 53 : 9. Went in boldly unto Pilate; that is, dared, hud the courage and con- fidence 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 his burial. Jo- seph seems to have known what had occurred, that Jesus was dead, that the bones of the others had been broken, and that they were about to be taken down for burial. 44. Pilate marvelled. He had 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 ° Mt. 27. 59, 60; him down, and wrapped him in the linen, and laid 19 ^ 4 ^.' ig ^2 him in a sepulchre which was hewn out of a rock, and 53. 9. ’ ' * certain the facts of the case. He wanted to act cautiously. The question, whe- ther he had been any while dead, or long 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- ing 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. The 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 him in his own new tomb (John 19 :42); but once laid there, we need not sup- pose that J oseph 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 ‘ A TOMB. tomb at Nazareth, cut in the rock, and a large stone rolled against its mouth. But most of the tombs he examined A.D. 30. MAKK 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 grooves and per- forations for the hinges that still re- main. “ It is possible,” he adds, “ that Hhe tomb used in the case of the Savior, which 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.” — ScHpture lllus^ tratio7is^ p. 108. 47. Mark closes the account of Christ’s burial, by stating that the two Marys mentioned in ver. 40, beheld where he was laid. They staid to mark the spot of his burial, so that tliey 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 prepared spices and oint- ment,” which they took to the sepul- chre after resting on the Sabbath. Matthew (27 : 62-66) records the seal- 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 watch. 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 subject will not at this point be out of place. Dr. Gus- tav Seylfarth, a learned Egyptologist, from astronomical calculations, fixes the death of Christ on Thursday, the 14th of Nisan, March 19th, A.D. 33 ; and also supposes that Jesus lay in the grave full three days and three nights till Sunday morning. More recently a writer in the Biblio- theca Sacra (July, 1870, pp. 401-429) has endeavored to prove tliat Jesus was crucified on Thursday, not Friday. His reasons for adopting a view different from that generally held are the follow- ing : “ 1. If he was crucified on Friday, his body could not have lain three days and three nights in the grave, and in all probability he must have risen on the second and not the third day according to the Scriptures. 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 difld- culties.” Following Townsend and Cudworth, but modifying their view, he supposes that Jesus observed the Passover a day before the Jews, yet both kept it on what might be regarded the proper day. His explanation may be thus briefly stated : According to the Talmudists the commencement of the month was de- cided by the first appearance of the new moon ; and in the 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 officially announced. It is co7isecrated. If the announcement was made on the thirtieth before dark, the old month was considered as ended with the twenty-ninth day; but if it was not made before dark, then the old month ended with the thirtieth, and the ensuing day was regarded as the first of the new month. Yet in the latter case, if respeetable 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 proclama- 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 Bibliotheca 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 with that which holds Thursday to have been the day. 2. There is some uncertainly regard- ing the Jewish computation of months and the period of the Passover. The rabbinical mode of determining the commencement of the month relates to a period somewhat later than the time of Christ, though it may have been practiced in his time. A theory should not be built too confidently upon it. And the above theor}^ that the Jews had by mistake placed the Passover one day too late, is but a conjecture, un- supported by historical testimony. 3. The 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, the evening after the sunset of Thursday, with which Friday, ac- cording to Jewish reckoning, began. Matt. 27 : 17; Mark 14 : 12 ; 15 : 42; Luke 22 : 7. According to Wieseler, the 15th of Nisan, A.D. 30, was Friday, April 7th. 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 hirn. 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 flights in the heart of the earthy is evi- dent : {a) From our Lord’s language else- where. Thus in the first explicit pre- diction of his death and resurrection : he raised again the third day (Matt. 16 : 21), and after three days rise (Mark 8 : 31) ; and he raised the third day (Luke 9 : 22). Again, in his second announce- ment : the 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 crucilied 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 privately to his disciples. But Matt. 12 : 40 and John 2 : 19 were spoken more publicly. 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 will rise again ; ” and there can be no doubt about whnt they understood by the language, for they wish the 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 until 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- ply the grave,, in which case we come to the same result. For it was when even ivas 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 preliminary circumstances. This agrees well with Luke (23 ; 54), who concludes his account of the burial by saying, the Sabbath drew on^ etc. This agrees also with the fact that the wo- men remained awhile after the burial, and returned and rested the Sabbath which began at sunset, Friday, Matt. 27 : 61 ; Luke 23 : 55, 56. Thus, reckon- ing 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. The notes of time in the four evan- gelists point to Friday as the day of crucifixion. Mark (15 : 42) says it ims the preparation^ that is, the day befo7'e the Sabbath. The Jewish Sabbath being Saturday, the day before was therefore Friday. To suppose it not the regular Sabbatl), but merely a ceremonial one, is forced and unnatural. So also Luke (23 : 54) says, in concluding his account of the burial, that day teas the pi'epai'a- tion., and the Sabbath d^'ew on. Matt. 27 : 62 confirms it by calling the day of crucifixion the day of prepai'otion^ which appears to have been the usual title for Friday. John (19 : 31, 42) also desig- nates the day the preparation., of what is evident from his mentioning the Sabbath dfa?/ immediately after. Because he pre- viously refers to it as the preparation of the Passover (John 19 : 14) should not lead us to upset his own clear language elsewhere, and the very plain language of the other evangelists. There is no clear proof that there was a special prepara- tion day for the Passover. It is per- fectly natural and reasonable to regard the preparation of the Passover 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. 6. The entire tradition of the Chris- tian church has assigned Friday as the day of crucifixion. Even the Greek writers and others who have held that Christ died upon the fourteenth instead of the fifteenth of Nisan, 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 opposition 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, Matt. 27 : 62 ; Mark 15 : 42 ; 16 : 1 ; Luke 23 : 56; John 19 : 31,42. Remarks. 1. The 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 lawgiver from between his feet, ver. 1 ; Gen. 49 ; 10. 2. Like Jesus we should have the courage to witness a good profession, ver. 2 ; ch. 8 : 34 ; 1 Tim. 6 : 13. 3. How 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;lPet. 2: 21-23; 2 Pet. 3 : 3. 4. The case of Pilate illustrates how unsafe and unbecoming is mere 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. 106 : 16 ; Acts 13 : 45. 6. How 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 y)eople, and the leaders in their wicked- ness, ver. 11 ; Jer. 23 : 15 ; Mic. 3 : 5. 8. How many ask the world what they shall do with Jesus, instead of lis- tening to God’s messages, and follow- ing the dictates of their consciences ! They ask, and vacillate to their own de- struction, vers. 12-14. 9. How fickle are they who make the popular current instead of truth their principle of action, crying out at one time. Hosanna to the Son of David! and at another. Crucify him! Vers. 13, 14; ch. 11 : 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 : 6-8. 11. Jesus endured cruel scourging that we might be healed, ver. 15 ; Ps. 129 : 3 ; Isa. 50 : 6 ; 53 : 5. 12. 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. 2 : 814 MARK XV. A.D. 80. 9, 10 ; Heb. 2 : 10 ; 13 : 2 ; Rev. 5 : 8- 14. 13. We must follow Christ, bearing his cross, if we would reign with him and share his glory, ver. 31 ; eh. 8 : 34- 38; Pliil. 3 : 10, 11 ; Heb. 13 : 13, 14. 14. We should willingly and ixitiently endure all that our Heavenly Father 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 white gar- ments he has purchased to cover us, ver. 24 ; Gen. 3 : 7, 10 ; Phil. 3:9; Rev. 3 : 18. 17. In Jesus on the cross, suspended between heaven and the eartli, we be- hold a mediator between God and man, vers. 24, 25 ; 1 Tim. 2 : 5. 18. Jesus was reckoned with trans- gressors, so that we might be reckoned innocent for his sake, vers. 27, 28 ; Isa. 53 : 12 ; Luke 22 : 37. 19. Jesus saved not himself, so that he might save others, vers. 29-32 ; Rom. 5:6;! 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, 33; Job 42 : 10 ; Ps. 3 : 2-4 ; 42 : 10, 11. 21. All classes, Jews, Gentiles, priests, rulers, people, soldiers and servants, were turned against Jesus, in order that he might be a Savior to all, vers. 29, 31 ; Luke 23 : 36 ; Gal. 3 : 28 ; 1 John 2 : 1, 2. 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: 13. 23. In the darkest hour the Christian should imitate his Savior, and not lose confidence in God as his God, ver. 34, “JfT/God;” Job 13 : 15; Ps. 43 : 5; Hab. 3 : 17, 18 ; Rom. 5 : 3-5 ; 3 Tim. 1 : 12 . 24. We may for a time be forsaken by God, and yet be loved by him, ver. 34 ; Ps. 42 : 11 ; Isa. 50 ; 10. 25. If the agony of the Savior when forsaken of God for sinners was so great, what shall be the misery 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 the 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. 2 : 14. 27. J esus 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 : 24 ; Rom. 5:1; Eph. 2 : 14. 28. 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 fiesh, let us di*aw near to God boldly, and iii strong faith, ver. 38 ; Heb. 4 : 16 ; 9 : 12 ; 10 : 19-22. 30. In the death of J esus 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. 33. God will at all times have a i)cople in the world, vers. 43-46 ; Rom. 9 : 27 ; 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 the glorious fruits of his death, ver. 43 ; 3 Tim. 1 : 10 ; 1 Pet. 2 : 24. 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 Arimathsea 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, vei*. 46 ; 1 Cor. 15 : 56, 57. A.D. 30. MARK XVI. 315 The women at the sepulchre, XVI. AND P when the sabbath was past, Mary Mag- p Mt. 28. i ; Lk.24. dalene, and Mary the mother of James, and Salome, ^ 1* 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 the sepulchre. They find the stone rolled away, and see an angel who sends a message to the disciples. Jesus ap- pears first to Mary Magdalene; after- ward to two disciples on their way to Emmaus ; then to tlie eleven apostles ; the last commission is given. At length 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, especiall}' those of Matthew and Mark, great diffi- 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 the details, the difficulties would not exist. But God has wisely ordered difficulties here as well as in other things, in order to give his people the more opportunity to exercise their faith in his w'ord, and the wicked their unbelief. See author’s Larmony, introductory note to Part VIII. ; and on §§ 201, 202. From a comparison of these four ac- counts, and of Paul (1 Cor. 15), we ga- ther the following ten appearances after his resurrection : 1. To Mary Magda- lene, Mark 16 : 9 ; John 20 : 11-18. 2. To the women. Matt. 28 : 9, 10. 3. To Peter, Luke 24 : 31 ; 1 Cor. 15 : 5. 4. To the two disciples, Mark 16 : 12; Luke 24 : 13-31. 5. To the apostles, except Thomas, Mark 16 : 14 ; Luke 24 : 36-49 ; John 20 : 19-23. 6. 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 mountain in Galilee, Matt. 28 : 16-20 ; Mark 18 : 15-18 ; 1 Cor. 15 : 6. 9. To James, 1 Cor. 15 : 7. 10. To the eleven at Jerusalem, and on the Mount of Olives, near Bethany, 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 ARE APPRISED AY AN ANGEL OF THE RESURRECTION OF JeSUS. The spices, the open sepulchre, the angel and his message. Tlie awe and w onder of the women, and their departure. Matt. 28 : 1-8; Luke 24 : 1-8; John 20 : 1 , 2 . Mark is the most particular of the evangelists in naming the women who came to the sepulchre, and alone re- lates their anxiety in regard to rolling aw ay the stone. With Luke he is fuller than Matthew in the account (John omitting it) of the angel in the sepul- chre. Matthew (28 : 2-4), however, alone relates the resurrection, aitendej with a great earthquake, an angel de- scending and rolling back the stone, and the terror of the w atch. 1. When the Sabbath was past. The Jewish Sabbath, ending Saturday at sunset. Mary Magdalene, etc. The three previously mentioned who witnessed the crucifixion, ch. 15 : 40. The two Marys also witnessed his bu- rial, ch. 15 : 47. Had bought. Ra- ther, bought^ 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 : 56. But Mark here makes the more exact statement, and Luke, being somewdiat indefinite, does not contradict it. The latter says no- thing about purchasing : neither does he say when the women prej^ared their spices, but throws in the faet that they observed the Sabbath. Or, if the above explanation fails to satisfy, we may suppose that some of the women pro- vided spices late Friday afternoon ; and others, after consultation, 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 the se23ul- i ‘ 2 . ’ ^ satisfied, bought other spices on Satur- day night. The two Marys very likely remained too long at the sepulchre to make purchases on Friday, ch. 15 : 47. Sweet spices* Simply, spices. Odor- ous perfumes and preventives of pu- trefaction, such as 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 only hastily wrapped the body in the spices with the linen clothes. Embalming was rather the work of physicians, Gen. .50 : 2. Tlie women probably intended to do an act somewhat similar to that which Mary the sister of Lazarus, did while he was yet alive, ch. 14 : 8. Luke (23 : 56) speaks of “spices and ointments,” which they may have mixed together. 2. Very early in the morning* The words were used to indicate the morning twilight, the period between daybreak and sunrising. 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 ex- actness ill giving just the number of persons who witnessed an event. Luke (23 : 55 ; 24 : 1, 10) relates that “the women of Galilee” prepared spices and visited the sepulchre ; and that they were “ Mary Magdalene, and Jo- anna, and Mary the mother of James, and other women with them.” At the rising of the sun* The sun hav- iny riseiiy or when the sun was rise?i. 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 popular 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 : 23. Several instances, pa- rallel to this in Mark, are found in the Septuagint version of the Old Testa- ment, where rismg of the sun indicates rismg 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, however, be added that the visit of the women to the sepulchre, which is so briefly described by the evangelists, may 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 ber 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, therefore, be no difficulty in har- monizing the evangelists in regard to the time of the visit. The first 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 disciples as the day of Christian rest. And how appropriately ! If the day when God rested from the work of creation Avas 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 (Dent. 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 the sun. And they said among themselves, Who shall roll us away the stone from 4 the door of tlie sepulchre ? And when they looked, they saw that the stone was rolled away : for it was very great. completed creutlon, so the Lord’s Day was the tirst day of completed redemp- tion. But, aside from conjectures, there was, in the nature of things, a reason for a change in the day. It was fitting that that day of unparalleled darkness, when Jesus lay in tlie grave, should be the last of Jewish Sabbaths, and that the birthday of immortality and of Christ’s finislied work should ever after be the day of the Christian’s rest. How could 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 first day of the week, and that it comes down to us with the sanction of apos- tolic authority and example, ver. 9 ; Acts 20 : 7 ; 1 Cor. 16 : 2 ; Rev. 1 : 10. Not only did Jesus meet his assembled disciples on the first day of the week (John 20 : 19, 26) ; but he also hallow- ed it by sending the Holy Spirit on the day of Pentec()st, which that year oc- curred on the first day of the week. Lev. 23 : 15, 16 ; Acts 2 : 1. The observance of the Lord’s Day is confirmed by early 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, says, “ Let every one who loves Christ keep holy the Lord’s Day, the queen of days, the resurrection day, the highest of all days.” Clement of Alexandria, A.D. 192, says, “ A Christian, according to the command of the Gospel, observes the Lord’s Day, thereby glorifying the resurrection of the Lord.” Pliny, in liis letter to Trajan (about A.D. 112), speaks of Christians meeting on “a stated day,” at “a promiscuous and harmless meal,” doubtless referring to the custom of celebrating the Lord’s Supper on the Lord’s Day. Justin Martyr (about A.D. 140) says that “ on the day called “Sunday,” Christians meet for reading the Scripture, prayer, celebration of the Lord’s Supper and alms. He calls it “ the chief and first of days,” because that on it our Lord Jesus Christ rose from the dead. So well known was this custom of early Christians, that “Hast thou kept the Lord’s Day ? ” was a common question put to them by their persecutors, and a common answer was, “I am a Chris- tian ; I cannot omit it.” Much simi- lar testimony might be given, show- ing that while the Jewish Sabbath was observed more or less by early Jewish churches and Jewish converts, the Lord’s Day was observed by all. Says Professor Stuart, “ The zealots for the law wished the Jewish Sabbath to be observed as well as the Lord’s Day ; for about the latter there never appears to have been any question among any class of Christians, so far as I have been able to discover. The early Chris- tians, 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 upon the fact that Jesus rose from the dead. 3. Among themselves. To one another. Who shall roll us away, etc. Mark alone records the question. They seem now to have thought of the difficulty for the first time ; and not to have known that the stone was scaled, and that the sepulchre was guarded. Moiling away the stone, both in this and the next verse, is true to life. The stone, which had been rolled into the opening of the nearly horizontal tomb, must be rolled from this recess ; lite- rally, out of the door of the sepulchre. See on ch. 15 : 46. 4. And when they looked. Ra- ther, And looking up. 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, I'hey behold that 318 MAKK XVI. A.D. 30. 5 * And entering into tlie sepulchre, they saw a young * 24. 3 ; John man sitting on the right side, clothed in a long 6 white garment ; and they were affrighted. "And he " Mt. 28. 5 ; Lk. 24. saith unto them. Be not affrighted: ye seek Jesus of Nazareth, which was crucified. ^ He is risen ; he is * Ps. 71. 20. 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 the stone has been rolled away. For it was 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 stonerolledaway 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 awa}" 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 9 implying that it was a spacious tomb. They saw a young man 9 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 9 ra- ther, a white rdbe^ 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, may 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 translated .sfood in Luke 24 : 4 has reference, not so much to i\\Q posture^ as the sudde7iness of their appearing, and may be translated, came npon them., appeared 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 Xazareth9 etc. Ye seek Jesus the Nazarene., the crucified ; 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 place9 etc. The pZace 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 Mary 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 unto you. *And they went out 14. 28; Mt. quickly, and fled from the sepulchre ; for they trem- x 8. bled and were amazed : ^ neither said they any thing * Lk. 24. 9. to any man ; for they were afraid. particular. And Peter, especially. A gracious message to the ouewho had denied him, but who had deeply and truly repented. It would assure him of his Lord’s forgiveness. Mark alone mentions the name of Peter in this connection, and it accords with the very common supposition that tliis Gospel was written under the direction of the latter. How the words, andPetei\ must have been embalmed in his memory ! Tlie importance and prominence 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 his whole discipleship. Goeth before you into Galilee. He would go, not as on former occasions, joumeijiiH/ 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 appointed place. He did not, however, go for more than a week, till the Paschal fes- tival was over, and the disciples who came up to Jerusalem were ready to re- turn, John 20 : 26. 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 promise that Jesus had made to them in private would be a token and evi- dence of the truthfulness of the mes- sage. Luke (24 : 6) says that the angel reminded them that 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. should be omitted according to the best manuscripts. For they trembled and Avere amazed. For trembling and amaze- ment seized them. 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.” Tlie 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 emphasizes the unbelief and hesitation of the disciples, here of the women ; then of the disci- ples when they heard from Mary Mag- dalene that she 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, recovering 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 Jesus of iiis resurrection and his ]>romised ap- pearance in Galilee. With changing feelings they turn their steps toward the city. And now Jesus appears to them, Matt. 28 : 9. This dispels their fears, and gives them utterance. Be- fore his appearance, /mr predominated ; after it, joy. Before, they are silent ; after, 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 going 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 difi’erent 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 report the glad tidings to the disciples ; while the other, not fully recovering from their state of terror, say nothing about it. 9-20. General remarks upon the ffenu- meness of this passage. Some high criti- cal authorities reject this whole ])as- sage as not genuine ; others consider it a 320 MARK XVI, A.D. 30. Jesm appears to Mary Magdalene ; then to two disciples ; then to the eleven. The last commission. 9 NOW when Jesus was risen early the first day of the week, he appeared first to Mary Magdalene, ^ John 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 still others regard it as an original portion of Mark’s Gospel. The last view 1 accept as the true one, for the following reasons : First : External testimony is very strong in its favor. Second : This is confirmed by internal evidence. See these reasons expanded in the Intro- ductory Remarks to this Gospel, pp. viii.-xii. 9-11. Jesus appears to Mart Mag- dalene. Luke 24 : 9-11 ; John 20 : 11-18. John gives a full and detailed account. Luke makes no reference to this appearance, but relates the report 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, Aiid having risen early. Before, he had only re- corded the language of the angel, “ He is risen,” ver. 6. To make the phrase, early etc., mark the time of the ap- pearance to Mary, rather than of the resurrection of Jesus, seems to me un- natural, and a little forced. That 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 the week. The original somewhat different from ver. 2 would be more intelligible to Roman or Gentile readers. The men- tion of the day a second time (see ver. 2) is significant, as if to empha- size that which ever after was to be a day of days. It is of the first im- portance that w’e maintain the sacred- ness of the Christian Sabbath. Albert Barnes has truthfully 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 employed but with signal success. It is the attempt to corrupt the Christian Sabbath, to make it a day of festivity, to cause Christians to feel that its sacred and rigid obligation has ceased, to induce them on that day to mingle in the scenes of pleasure, or the exciting plans of ambition, to make them feel that they 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 power, 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 the Second Charles and his court about the Lord’s Day tended more to drive religion from the British nation than all the fires that were en- kindled by Mary. Paris has no Sab- bath, and that fact has done more to banish Christianity^ than all the wilting 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 scurrility of Paine.” He appeared first. Some takejirs^ in a relative sense, meaning, i\\Q first of the three appearances which Mark here records. But this is wholly uncalled for, and is the result of a supposition 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 specification is remarkable, for Mary Magdalene had been mentioned but little before, ver. 1. It seems to have some close connection with this first appearance, as a reason or ex- A.D. 30. MAEK XVI. 321 10 ®out of whom he had cast seven devils. ^ And she went and told them that had been with him, ® as 11 they mourned and wept. ^And they, when they had heard that he was alive, and had been seen of her, believed not. 12 After that he appeared in another form e unto two of them, as they walked, and went into the country. ' Lk. 8. 2. d Lk. 24. 10 ; John 20. 18. • Mt. 9. 15 ; Lk. 24. 17; John 16. 5, 6 , 20 . f Lk. 24. 11. g Lk. 24. 13. planatory clause. The number seven demons^ indicates, as legkni in the Gere- sene demoniac (ch. 5:9), a possession of great malignity. We see a reason of her great devotion to the Savior (John 20 : 2, 11), which was honored with his first appearance to her. She Avho had been delivered from so great power of demons, with a heart filled 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 sepulchre about the time that the women fled, ver. 8, and that Mary Magdalene folloAved soon after. The two disciples soon depart, leaving Mary standing at the tomb, weeping. Here she sees the two angels sitting where the body of Jesus had lain ; and then turning about she sees Jesus. Immediately after this we may suppose that Jesus appeared to the women (Matt. 28 : 9, 10) returning to the city. See on ver. 8. 10. She went and told them, it to those. She told the disciples that she had seen the Lord, and that he had said, “ Go to my brethren and say to them, 1 ascend unto my Father and your Fa- ther, and to my God and your God,” John 20 : 17, 18. That had been Avith 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- reign to this Gospel,” and think that Mark would have used the word disci- ples. But the expression, “those with him,” is not unusual with Mark (ch. 1 : 36 ; 2 : 25 ; 5 : 40), and was appro- priate before his betrayal. And the full expression, to those who had been loith 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. They thought their loss irreparable. Hope and faith were eclipsed. 11. Believed not* That the dis- ciples disbelieved Mary Magdalene, shows how completely they had given way to despair; and that, notwith- 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 appears to two on THEIR WAY TO Emmaus. Luke 24 : 13-35, where is found the detailed ac- count. 12. After that; his first appearance to Mary Magdalene ; when, is not here stated. From Luke (24 : 13, 29) we learn that it was on the afternoon of the day of his resurrection. He ap- peared ill another form; from what they had before seen him. His appearance was in some way changed. Compare John 20 : 14-16 ; 21 : 4. Luke states (24 : 16) that “ their eyes were holden that they should not know him ” — their eyes were kept from exercising their full power 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 Cleopas, Luke 24 : 18. The most an- cient tradition is that they were of the seventy. In the midst of great brevity the characteristic specifications of Mark are noticeable, “ in another form ; ” as they walked, and went (going) 822 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. 36 ; John sat at meat, and upbraided them with their unbe- 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 with similar ones in this Gospel, ch. 5 : 14 ; 6 : 86, 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 24 : 83. Neither believed they them. Not only did they disbelieve Mary Magdalene, but also these two wit- nesses. From Luke 24 : 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); others, like Thomas, 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, how he should be here and there, and vanish from their sight ;Ahey 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, Luke 24 : 37. This explanation I think the best. The design of Mark is to make prominent their 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 appears to the apos- tles. The last commission. Matt. 28 : 16-20 ; Luke 24 : 29-49 ; John 20 : 19-29. 14. Afterward. Literally, late7\ and as an adverb well expressed 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. The 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 mentioned here accords better with this appear- ance (Luke 24 : 37-42) than with that a week later, John 20 : 26. Although Thomas was absent (John 20 : 24), they are styled the eleve^i from their number as a body. Compare 1 Cor. 15 : 5, where Paul speaks of them as “the 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. Chided, or sharply rebuked their want of faith respecting his resur- rection. Hardness of heart. That obstinacy, that perversity of heart at- tending unbelief. Mark gives special 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 . ’ ^ ’ 15. 16; Col. 1.23. cause they believed not, etc. The special ground of our Lord’s rebuke, and the special direction of tlie apos- tles’ unbelief. They disbelieved credi- ble testimony, not only of one, but of several witnesses. Thomas is generally spoken of as the doubting disciple, John 20 : 24. But the rest of the eleven had the same unbelief in kind, though probably not so great in degree. 15. And he said to them. At that time when he tirst appeared to the apostles and others with them (Luke 24 : 33) ; or more probably, at a later appearance in Galilee (Matt. 28 : 16-20), when he was seen by over five hundred brethren, 1 Cor. 15 : 6. 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 immediately connected to- gether in time. A comparison of the other Gospels shows that he observes the chronological sequence of events, but at a single glance touches several important points of evangelical his- tory. A separation therefore between this and the preceding verse 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 (this and the next verse). Then he encourages them with the signs that shall attend them, vers. 17, 18. And finally, in view of all this, he says (Matt. 28 : 19, 20), “ Go ye therefore, and teach all nations, bap- tizing them,” etc., “and lo lam with you alway, even to the end of the world.” It was fitting also that this great last commission should be pub- licly given and near the time of his as- cension. When so fitting as at that gathering which Jesus himself had ap- ointed in Galilee, and when over live undred were assembled together ? That no reference is made to any but 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. All 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 good news^ or glad tidings of salvation. Preach the gospel without the addition ‘ of the kingdom’ (Matthew), or ‘of God’ (Luke), is in Mark’s manner (see ch. 1 : 15 ; 13 : 10).” — Alford. Every crea- ture, to every intelligent inhabitant of “all the world;” to all mankind. There is no necessity of extending the meaning of creature or creation to every created thing, for the gospel is only in^ tended for the human creation. Its in- fluence indeed extends to the whole creation (Rom. 8 ; 19-23), but unintel- ligent and inanimate creatures can neither hear nor receive it ; and it can- not be said, in any proper sense, to be preached to them. Or to express our- selves differently : The most natural sense of the passage limits the mean- ing of cy'eature to man. “The ‘crea- ture’ is therefore put for humanity, but only in so far as humanity is the flower of the whole creation.”— Olshau- SEN. “By these words the missionary work is bound upon the church through all ages, till every part of the earth shall have been evangelized.” — Alford. The restriction in Matt. 10 : 5 was now removed. Beginning at Jerusa- lem, they were to preach the gospel in Judea, in Samaria, and unto the utter- most parts of the earth, Luke 24 :47; Acts 8 : 1. How, then, did the apos- tles have any doubt in regard to going to the Gentiles with the gospel, and re- ceiving them into the church ? Acts 10 : 28i. Their doubt was probably not in regard to the fact, but the way in which it should be accomplished. They were doubtless in much darkness about it, awaiting further develop- ments and the guidance of the Spirit. They most probably expected the gos- pel would be preached to the Gentiles as they became proselytes to Israel, and were circumcised. Acts 2 : 10 ; 11 : 3. Hence th^ began to preach 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, i He that believeth and is baptized shall be saved; but he j Ac. 2. 38; 16. 30; Rom. 10. 9 ; 1 Pet. 3. 21. Christ commands them to use the sword of the Spirit, which is the word of God, leaving each one to the free exercise of his will. 16. The preaching of the gospel im- poses duties and responsibilities upon those who hear, and will be attended with opposite results, according as it shall be accepted or rejected. He that believeth ; receiveth the gospel as true and believeth with the heart, Rom. 10 : 10 ; accepts the gospel and 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 gospel 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. 6 : 4), a profession of discipleship, a putting on Christ (Gal. 3 : 27), and as the entrance to the fel- lowship of a visible church. Acts 2 : 41, 42. On the meaning of the word, see on ch. 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. “ Paedo-baptism is cer- tainly not apostolic.” — Olsha.usen. 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 parent. 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, rejects 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 be their ruin, Acts 8 : 21. Sha 11 be damned* Rather, Shall becondemn- 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 tliis 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 : 15 ; the three persons of the Godhead were present to sanction it ; pointing also to the 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; Hhey shall speak with 18 new tongues; “they shall take up serpents; and if they drink any deadly thing, it shall not hurt them- “ they shall lay hands on the sick, and they shall re- cover. k Ac, 5. Ifi ; 8. 7 ; 16. 18; 19. 12. » Ac. 2. 4 ; 10. 46 ; 19. 6 ; 1 Cor. 12. 10 . Ac. 28. 5. " Ac. 5. 15, 16 ; 9. 17, 34, 40, 41 ; 28. 8, 9. by John, in view of the coming Mes- siah, or by the disciples of Jesus in his name as the Messiah, was valid, as it corresponded to the revelations of truth and to the development of Christ’s kingdom. But after the full manifes- tation of the Sou, and of the Holy Spirit, baptism, 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 gospel. See general remarks on Mira- cles, ch. 1 : 21-28. Shall follow them 9 ahall accompany them 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 prominent at the begin- ning. The promise has reference to believers generally in the planting and early extension of Christianity in the world. “Jesus does not mean that each of these signs should manifest itself with each believer, but this mira- cle with one, and that with another.” — Meyer. Nor does it necessarily mean that every believer should perform miracles. The promise is general, and, during the first age of Christianity, it found its fulfillment in the miraculous gifts which were exercised by persons from every class of believers, Acts 2:4; 10 : 36 ; 1 Cor. 12 : 4r-ll. How long these signs were continued with the early Christians, 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 they 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 revealed in the gospel ; not in your own, but in my divine authority, and in faith relying solely on my divine power, Acts 3 : 6. The use of his name without faith would avail nothing. Acts 19 : 13-16. Cast out devils, demons^ ch. 1 : 34. See the fulfillment of this in Acts 5 : 16 ; 8 : 7 ; 16 : 18. Such exhibitions of power over the agents of the devil and the kingdom of darkness, were eviden- ces of Christ’s victory over Satan and his hosts, and pledges of the ultimate success of his kingdom over the mightiest of his foes. They are justly placed first among the signs which should accompany his followers. New tongues* In languages before un- known to them. JVew 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 the fulfillment of this, see Acts 2:4: 10 : 46 ; 19 : 6. 18. Take up serpents, poisonous reptiles, without injury. Fulfilled in Paul’s experience. Acts 28 : 2-5. Giv- ing the Greek 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 unna- tural, and partakes of Popish super- stition, rather than of sound exegesis. * The taking up of serpents ’ imme- diately before ‘drinking any deadly thing,’ naturally point to a personal deliverance through the power of God. Any deadly thing* Any mortal poison. No instance of this is given in the Acts ; but it doubtless occurred, as poisoning was very common at that period. The legends of John and also Barnabas drinking poison without in- jury, though uncertain and unreliable, may, notwithstanding, be suggestive of similar experiences among some early Christians. Lay hand.s on the sick, etc.. Acts 28 : 8, 9. Compare Acts 5 : 12-16 ; 9 : 17 ; James 5 : 14. 326 MAKE XVI. A.D. 30. The ascension ; success of the gospel, 19 So then after the Lord had spoken unto them, he was ® received up into heaven, and sat on the right hand of God. 20 And they went forth, and preached every where, the Lord working with them,, p and confirming the word with signs following. Amen. oPs. 110. 1; Ac. 7. 55. p Ac. 5. 12 ; 14. 3 ; Ro. 15. 19;lCor. 2, 4,5;Heb. 2. 4. How completely this was fulfilled is shown l)y the fact that even the dead were raised to life, as Tabitha by Peter (Acts 9 : 40), and Eutychus by Paul, Acts 20 : 10-12. “Jesus Christ per- formed more than he promised.” — Bengel. 19, 20. The Ascension. Preaching EVERYWHERE THE GOSPEL. Luke 24 : 50-53 ; Acts 1 : 9-12. 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 Lord. Those who regard the last twelve verses of this chapter as written by a later liand, say that the 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 witli the pro- phecy, “ Prepare the way of the Lord.” Compare a similar use of the title in Matt. 28 : 6, after the 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. Was received up into heaven. Taken up. While he blessed them, Luke 24: 51. He was borne up and a cloud received him out of sight (Acts 1 : 9), into the presence of the Father, Acts 1 : 11 ; John 20 : 17. This decides nothing respecting the locality of heaven. The direction that Jesus went was upward, and heaven is naturally and morally conceived as above us. Wherever heaven is, it is away from this earth ; and away from this earth is up. The verb in the original may also suggest the additional idea, that Jesus was taken up again from whence he came, Phil. 2 : 6. Sat on the right hand of God. Rather, Sat down on,, etc. Denotes a position of great exal- tation and honor. Acts 2 : 33 ; Phil. 2 : 10. He sat down as a king on his 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 here 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; brought his divine power into co-operation with their human agency, 1 Cor. 3 : 9 ; 2 Cor. 6:1; Eph. 1 : 19. He worked with them by his Spirit, giving them unparalleled success. And confirming the word, which they preached, with signs following; the special miracles which had been promised in vers. 17, 18, accompanied them. A grand conclusion of a Gospel which specially records the deeds of Christ : Jesus exalted, the Lord, the Mighty Worker still with his people. Amen. 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. 827 2. On the first day of the week we seek not a dead, but a risen and living Christ, vers. 2, 9; Ps. 118 : 24; Heb. 4 : 14-16 ; 12 : 2 ; Rev. 1 : 10. 3. The stone at the door of the se- pulchre illustrates many hindrances in the Christian life. Men" often make for themselves unnecessary anxiety. The difficulties they fear often disappear before they reach them, vers. 3, 4 ; Num. 14 : 2 and Josh. 5 ; 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 resurrection.” — S tarke. Ver. 6; Col. 3 ; 1-4. 6. The empty grave of Jesus teaches his Messiahship, his death and resur- rection, his humiliation and exaltation, the atonement fully made, and the sal- vation of believers sure. The believer should not, therefore, fear the grave, ver. 6 ; 1 Cor. 15 : 55-57. 7. How compassionate is Jesus to- ward his fallen yet penitent disciples ! He sends a special message to Peter, who had denied him, and afterward wept bitterly, ver. 7 ; Heb. 5:2; Mic. 7 : 17, 18. 8. As all the previous appearances to the disciples were preparatory to the grand appearance to the collective body of disciples in Galilee, so are all of the manifestations of grace preparatory to the great gathering of all believers at last in glory, ver. 7 ; 1 Cor. 15 : 24-28. 9. Untimely and unbecoming fear often hinders the performance of duty, ver. 8 ; Matt. 25 : 25. 10. As woman was first to sin, so wo- man was first to seek and find a risen Savior, ver. 9 ; Gen. 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 strong and many the evi- dences of Christ’s resurrection ! No- thing but obstinate unbelief can reject it, vers. 9-14 ; 1 Cor. 15 : 3-8. 13. It is a great sin to reject compe- tent evidence in religious matters, ver. 14 ; John 12 : 37-40 ; 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 : 16 ; 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. Christ must be believed and obeyed, ver. 16; John 8 : ‘M ; James 1 : 17, 18 ; Acts 16 : 31 ; 2 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 his 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 considered faith of greater importance is evident, both from his demanding faith first, and also by referring only to faith in the last sentence of his com- mand : “He that believeth not shall be damned.” He thus intimated that bap- tism alone could not save, that outward religion would be unavailing without in- ward piety. 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 with salvation. Let no one carelessly or recklessly disregard it. I can therefore adopt the sentiment of Rev. Albert Barnes : “ It is worthy of remark that Jesus has made baptism of so much importance. He did not say, indeed, that a man could not be saved without baptism, but he has strongly implied that where this is neglected, knowing it to be a command of the Savior^ it endangers the salvation of the soul. Faith and baptism are the beginnings of a Christian life : the one the begin- ning of piety in the soid, the other of its manifestation before men, or a profes- sion of religion. And every man en- dangers his eternal interest by being ashamed of Christ before rnen.’^’ Ver. 16 ; Rom. 10 : 9, 10 ; 1 Pet. 3 : 21. 18. As Christ, our supreme lawgiver and head, has fixed 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 the Lord’s Supper be- fore baptism, vers. 15, 16 ; Lev. 10 : 1, 3; Isa. 1 : 13; Rev. 22 : lb, 19. 19. Christ 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 ; 12 ; 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. The preaching of the gospel has ever been attended with the evidences of its own divine origin, verr 20 ; 2 Cor. 4 : 1^; 1 Cor. 15 : 58. Whoever will do Christ’s will shall know of the truth of his doctrine, John 7 ; 17. LIST OF ILLUSTRATIONS. Locusts, .... Supposed Place of Christ’s Baptism, Uncovering the Roof, Skin Bottle, . . . Show-bread, Oriental Wheat, Scrip, or Bag, Sandals, ... Dancing Girl, Sea of Galilee, . . Fig-leaves and Fruit, Roman Denarius, . . Reclining at Table, . . Cruses and Vases, Garden of Gethsemane, . Ground-plan of a House, Body prepared for Burial, • A Tomb, PAGE 25 28 46 54 56 85 111 111 117 150 212 228 237 260 273 286 310 310 INDEX PAGE PAGE Abba 275 Abiathar 56 “ Abomination of desolation . 248 Aliimelech 56 Alabaster 259 Allegories 76 Alpheus 50 Andrew, 33, 65, 123 ; call of. ... 33 Angels, 31 ; at the sepulchre... 318 Anger, in Jesus in men 59 Annas 280 Anointing the sick, 113 ; by Ro- man Catholics, 113 ; at Be- thany, 259 ; in the vicinity of Nain, 259 ; for burial . , 316 " Apostles,’' when only used by Mark 120 Apostles selected, 62, 63; why appointed, 63 ; catalogues of. Arimathaea 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 suffering, 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 Bartholomew 66 Baskets 124, 150, 153 Bed 46 83 Beelzebub 68 ‘‘ Believe ” 32 “ Beside himself ” 68 Bethany, 206 ; supper at 255 Bethphage 206 Bethsaida, two places of that name 125, 126 Betrayal of Jesus 277, 292 Blasphemy, 48, 69 ; different kinds of, 70 ; against the Holy Spirit, 70, 71 ; against the Son 72 “Bless” 123 Blind man healed at Bethsaida, ^ 154, 155 Blind healed 155 Blindness in the East 155 Boanerges 65 Body j)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 123 Caesarea Philippi 156 Caiaphas 280, 281 Camel’s hair 25 Canaan 141 Canaanite 67 Candle, candlestick 83 Capernaum 35 Carpenter 107 Centurion, how designated by Mark, 307 ; testimony of 307 (.’eremonial practices of tlie Jews 134,135 Chains 93 Charger 118 8^0 INDEX. PAGE Chief estates of Galilee 117 Children, Christ’s blessing little. 186 187 Christ, meaning of 21 Christ’s baptism, supposed place of, 28 ; temptation of 30 Christ’s knowledge, 48 ; igno- rance of the time of his second coming, 254, 256 ; his power, 49 ; human nature, 109 ; his humanity and divinity, 236, 241 ; his coming with power, 162 ; his authority, 217-219 ; Son of David and David’s Lord 236 Christ, the Lord of the Sabbath, 57 ; the corner-stone 225 Christ’s mother and brethren, 72, 73, 74 ; his friends or re- lations 73, 108 Christ and our offerings 241 Christ’s second coining, 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 Comfmandment, first and second, 233, 234 ; the distinctions made by the scribes 233 Compassion 148 Compel ” 298 Confession of Peter 157 Corban 137 Councils 246 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 231, 232 PAGE Death a sleep 102 Death of Jesus, how caused, 306, 307 Defilement, moral, 139, 140, ceremonial 132, 133 Demons, 36 ; 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 .128, 174 Discourse on the destruction of Jerusalem, etc 241 ff. Dish, eating out of the same. . . 265 Divorces among the Jews, 183 ; why allowed, 183, 184 ; Chris- tian law of 184, 185 Dogs, applied to Gentiles 142 Dove, 29; selling doves in the temple 214 Early rising in Palestine 281 Earthquakes preceding the de- struction of Jerusalem 245 Elders 133 Elias, 114; the expectation of his coming, 114 ; how and when he came 167, 168 “Eloi” 304 Emmaus, Jesus on the way to. . 322 Ephphatha 145 Eras of John’s imprisonment and death 120 Evening, first and second 122 Eventide 1 211 Executions on a birthday 118 Executioner 119 Extreme unction 113 Eye of a needle 191, 192 Fables.... 76 Faith, illustrated in healing, 60, 216; and prayer, 217 ; remov- ing mountains 216, 217 False Cfiirists .244, 245, 251 Famines preceding the destruc- tion of Jerusalem 246 Fasts, Jewish 52 Fasting. 53, 54, 58 Feast of Tabernacles, 181 ; of Dedication 181 INDEX. 331 PAGE Feeding the five thousand, 124 ; the four thousand, 148 ; two distinct miracles, 149 ; when performed 148 Fetters 93 Fevers at Capernaum 39 Fig-tree, 212 ; cursed, 211, 212, 216; time of figs, 212 ; barren fig-tree dried up, 216 ; its leaves a sign of summer 252 First last and last^first 193, 194 Following Christ 159 Foot-stool 236 Forgiving sins 47 Friday the day of Christ’s cru- cifixion 311-313 Funerals in the East 102 Gadara, 92 ; demoniacs of 92-G5 Galilee, 27 ; beginning of Christ’s ministry there, 31 ; why Mark begins his account of Christ’s ministry there 31 Genuineness of Mark, vii., viii. ; of Mark 16 : 9-20 viii.-xii. Galilee, Sea of 33, 150 Gemara 133 Gennesaret, land of 129 Gentiles, Mark’s Gospel special- ly for XV., xvi. Geographical explanations. . . . xvi. Gerasa 92 Gergesa, 92 ; the steep at 95 Gestures and looks of Jesus. . . . xv. Gethsemane 273, 277 Gifts, Christ and our 241 Girdle 25 Golgotha, 299; where was it ? 299, 300 Gospel, meaning of 21 Gospel, the Second v. Gospel, expansive power of, 87 ; where preached in apostolic days 246 Government, duty to 228 Gradual cure, 154 ; gradual con- viction, etc 161 Greatest in the kingdom. . . .174, 175 Growth of spiritual life 86 Hearers, thoughtless, 80 ; super- ficial, 81 ; worldly, 81 ; good, 82 ; responsible. T. . . 83, 84 Heart 233 PAGE “ Heart of the earth ” 312 Heaven 123 Hebrew or Aramean expres- sions xvi. Hedge 222 Hell 178 Herod Antipas, 113, 114; his birthday 116, 117 Herod Philip, 115 ; of Iturea. . . 117 Herodians 60, 152, 226 Herodias 115 High captains 117 High-priests 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 302 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 Alpheus. 66 James, son of Zebedee. . .34, 64, 65 James and John, ambitious re- quest of 195, 196 Jericho 200 Jerusalem, 206; destruction of, 250, 251 ; sufferings during its siege, 250 ; Titus acknow- ledging the help of God in its capture 251 Jesus, meaning of, 21 ; tempta- tion of, 29, 30 ; at prayer, 40 ; first general preaching 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 J esus 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 the 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 where beheaded, 1 19, 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 ArimathaBa 309 J udas 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 If. Machserus 120 Magdala 151 Malchus 279 Mark v.,vi.,279, 280 Mark’s Gospel, 21 ; the second Gospel, V. ; the 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 often treated, iii.; Mark and the prophecies, 22 ; noting the weakness and unbelief of the disciples 90, 322 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 J ames 308 Mary Magdalene, 308 ; Jesus ap- pearing 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 and second rejection at, 105-107 ; Christ leaving it forever 109 Needle’s eye 191, 192 New dispensation began with John 43 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, 263 ; how made ready, 264 ; how cele- brated. . 264 Palace 281 Palestine, fertility of. 78 Palsy 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 Pay ing tribute to Caesar. . . .226, 228 Pella 249 Penny 122 Peter, 64 ; connection with Mark’s Gospel, xiii. ; ever at Rome xviii. Peter’s wife’s mother 39 Peter’s confession, 157 ; rebuk- ed, 158 ; his denial foretold, 271 ; following Christ afar off, 281; denials of 285, 288 Peter, James, and John 102, 274 Perea 61, 182 Persecution of Christians, why ? 247 Pharisees, 51 ; opposition to Jesus, 132, 185; new mode of opposition, 183 ; and Herodi- ans 226 Philip 66 Phoenicia 141 Pilate 292 Pillow 89 Plucking ears of grain 55 PAGE Prayer, J esus answering, 97 ; posture in prayer 217 Prayer of Jesus always heard. . 276 Preparation day 309, 313 Praetorium 297 Prophet in his own country, 108, 109 Proverbs 76 Psalm cx 236 Publicans 50, 51 Purple, red, etc 297 Purse Ill Rabbi 216 Rabboni. 202 Rapha 231 Reed 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 saltness 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 76 Second coming of Christ, 252 ; time of 254 Selfishness, 234 ; self-love 234 Sepulchre 310 Servant 199 Seven scoiFs around the cross . . 304 Seven sayings on the cross .... 306 Shaking dust from the feet. . . . 112 Ship 34, 62 Shoes 26 Show-bread 56 Sidon, 61 ; Jesus passing through 143 Sign from heaven 151 Silence, why Jesus often pre- scribed 42, 62, 103 Simon 33 Simon the Canaanite 67 Simon, a Cyrenian 298 Sitting, Oriental posture of ... . 50 Sleep applied to death 102 “ Sleep on now” 276 Son of David. 201 Son of God. 21, 29, 282 Son of man 48, 49, 282 Sorrow unto death 274 Soul, 160, 233 ; losing the 160 Sower, parable of 80, 81-83 Sources of Mark’s Gospel.. .xii„ xiii. Spikenard 259 Spirit or Ghost 127 “ Spirit— flesh ” 275 Spitting upon, the indignity . . . 284 Stairs to housetop 46 Stilling the tempest illustrates what? 90, 92 Stone at the mouth of the sepul- chre 317, 318 Stony ground 77 Superscription 228, 302 Straightway 29 Strength 233 Supper, 117 ; at Bethany. ..... 259 Surname 64 Swine 95 Synagogue, 35 ; ruler of, 98 ; chief seats in the, 237 ; scourg- ing in the 246 Syrophoenician 141 Tabernacles 165 PAGE Talmud 133 Tempest on Sea of Galilee 127 Temple, 210, 243 ; house of pray- er, 214 ; Titus tried to save it, 243 ; 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, 302-304 “ Third hour, sixth hour”. 301 “ This generation ” 254 Thomas 66 Thorns, crown of 297 “ 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 of faith 99, 100 Tradition of the elders 133, 134 Traditions against God’s com- mands 136, 137 Transfiguration, 163 flP. ; place of, 164 Transubstantiation 267, 269 Treasury, 238 ; casting in offer- ings 238, 239, 241 Triumphal entry of Jesus 208, 209, 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 322, 326 Understanding 234 Uncovering the roof 46, 47 Unwashen hands 132, 133 Uppermost rooms at feasts 237 Vail of the temple, 307 ; rent. . . 307 Vases and cruses 260 Via Dolorosa 298 INDEX. 335 PAGE Vineyard 223 Walking on the sea, 127; Peter’s 128 Wars, etc., preceding the destruc- tion of Jerusalem 245 “ Wash,” 183, 134, 135 ; of hands, 133 Washing of vessels 186 Watches of the night 127,256 Watchfulness enforced 355, 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 unferment- ed, in Palestine, and at the Passover, 268 ; what should be used at the Lord’s Supper, 269 ; withheld from the laity, 268 PAGE Wine-fat 222 Wine-press 222 Winter in Palestine 250 Witnesses agreeing 283 Woman with issue of blood, , 99, 100 ; her timidity and her faith 101 Women at the 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 TABLE OF TIME, FESTIVALS, MEASURES, AND MONEY. WATCHES. 1st, or Evening Watch, 2d, or Midnight Watch, 3d, or Cock-crowing Watch, 4th, or Dawn Watch, DAT. “Third hour,” “ Sixth hour,” “ Ninth hour,” DURATION. From 6 p.m. to 9 p.m. 9 “ 12 “ 12 “ 3 A.M. 3 a.m. 6 “ 9 o’clock, A.M. 12 o’clock, M. 3 o’clock, P.M. FESTIVALS, Name. Time of beginning. Duration. Event commemorated. Passover, Pentecost, ( 14th evening of ) •< March and April ! ( moon, ) j 50th day after the ) ( 2d of Passover, j K 8 days, 1 day. 1 Deliverance -from Egypt. 1 Giving of the Law. Feast op Tabernacles, ( 15th evening of J •< Sept, and Oct. > ( moon, ) - 8 days. J Harvest, and passing j through the Wilderness. Feast op Dedication, 1 25th evening of ) •< Nov. and Dec. ( moon, j ►- 8 days, j Consecration of the 1 Second Temple, B.C. 164. MEASURES. Cubit, . Fathom, Reed, . Furlongy ft. in. . 1. 7. 6. . 9. 64 . 606f ) ( 2000 Jewish ^ ^ [jemish, ■! cubits, or journey, j j gjadla. Day’s journey, . . about 30 miles. MONEY. Lepton, or Mite (Mk. 12 : 42), Farthing, or Kodrantes (Mk. 12 : 42), “ or Assarion (Mt. 10 : 29), Denarius, or Penny (Mk. 6 : 37), Drachma (Lk. 15 : 8), Didrachma (Mt. 17 : 24), Stater (Mt. 17 : 27), Shekel, Pound or Mina (Lk. 19 : 13), Talent (Mt. 18:24), Oreeky Copper, $ cents. mills. 2 Romany it , 4 it 1 4 it Silver, 15 Oreeky it ’ 15 it (( 30 ii (( 60 Jewishy ii 60 Oreeky ti i5 Jewishy ii 1500 + . SYNOPTICAL YIEW OF THE FOUR GOSPELS. The chronology of the Gospels is in many respects nncletcrmlnecl. The dura- tion of Christ’s ministry is much disputed. It continued at least two and one half years ; for John in his Gospel mentions three Passovers, John 2 : 18; 0:4; 18 : 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 5’ears and a half. But if the feast was that of Purim (Esther 9 : 26), as many suppose, occur- ring a month before the Passover of John 0 : 4, then must we assign the shorter term to his publie ministry. Although certainty may not be attained, yet the amount of labor that J esus performed, and the time required for his three preach- ing tours throughout Galilee, before the Passover mentioned in John 6 : 4, incline us to regard the feast of John 5 : 1 as also a Passover. In accordance with this vievr the following table is arranged, and the probable chronological order and harmony given ; but where either is quite doubtful, or beset witii special diffi- culty, the Veferences are printed in heavy type. The reasons for the arrangement arc given by the author in his ilAUMOisr of the Gospels. I. Events connected with the Birth and Childhood of Jesus. A period of about thirteen and a half years, from b.c. G to a.,d. C. SECT. ■ SUBJECT. 1. Luke’s Preface 5IATT. 2. John’s Introduction 3. The Genealogies 1 : 1-17 4. Annunciation of John's Birth 5. Annunciation of the Birth of Jesus . . . 6. Mary visits Elizabeth 7. The Birth of John the Baptist 8. An Angel appears to Joseph 9. Birth of Jesus 1 : 18-23 1 : 24, 23 30. The Visit of the Shepherds 11. The Circumcision 12. Presentation in the Temple 13. Temporary Return to Nazareth 14. Again at Bethlehem ; Visit of the Magi. 15. Flight into Egypt 2 : 1-12 2 ; 13-15 2 : 16-18 2 : 19-2:3 16. Herod’s Massacre of the Children 17. Return and Residence at Nazareth 18. Childhood of Jesus 51 AUK. LUKK. 1 : 1-4 3 : 23-38 1 : 5 - 2^1 1 : 26-38 1 : 36-56 1 : 57-80 2: 1-7 2 : 8-20 2 : 21 2 ; 22-33 2 : 39 2 : 40 2 : 41-52 JOHN. 1 : 1-14 II. Announcement and Introduction of Christ’s Public Ministry. About one year, from the spring of a d. 26 to that of a.d. 27. 20. The Baptism of Jesus 21. q’he Teini)tation 22 Testimony of John to Jesus.. 3 : 1-12 1 : : 1-8 1 3 : 1-18 3: 13 17 1 : : 9-11 3 : 21-2:3 4 : 1-11 1 : ; 12, 13 4 : 1-13 1 : 15 :34 388 SYNOPTICAL VIEW OF THE GOSPELS. SECT. SUBJECT. 23. Jesus gains Disciples ; returns to Gali- lee MATT. MARK. LUKE. JOHN. 1 : 35-51 2 : 1-11 2 : 12 24. The Marriage at Cana 25. Visits Capernaum III. From the First Passover of Christ’s Public Ministry until the Second. One year, from April, a.d. 27, to April, a.d. 28. 26. At the Passover ; the Traders expelled. 27. Visit of Nicodemus 2 : 13- 25 3 : 1-21 3 : 22-24 3 : 25-36 28, Jesus remains in Judea 29. Further Testimony of John the Baptist. 30. John Imprisoned 3 : 19, 20 4: 14 31. Jesus departs for Galilee 4: 12 1 : 14 4: 1-4 4 : 5-42 4 : 43-46 4 : 46-54 32. Discourses with the Woman of Sychar. 33. Teaches publicly in Galilee 4: 17 1 : 14, 15 4 : 14, 15 34. Heals a Nobleman’s Son 35. Rejected at Nazareth. 4: 13 4 : 13-16 4 : 18-22 8';*i4-i7 4 : 23-25 5*:* 1-7:29 8 : 1-4 9:2-8 9: 9 9 : 10-13 9 : 14-17 9 : 18-26 9 : 27-34 4 : 16-30 4: 31 36. Makes Capernaum his Residence 1 : 16-20 1 : 21-28 1 : 29-34 1 : 35-39 37. Four called as Constant Attendants. . . 38. A Demoniac healed in the Synagogue. . 39. Heals Peter’s Wife’s Mother 4 : 31-37 4 : 38-41 4 : 42-44 5 : 1-11 40. First Preaching Tour throughout Gali- lee 41. The Miraculous Draught of Fishes 42. Sermon on the Mount 43. A Leper healed 1 : 40-45 2 : 1-12 2 : 13, 14 2 : 15-17 2 : 18-22 5 : 22-43 5 : 12-16 5 : 17-26 5 : 27, 28 5 : 29-32 5 ; 33-39 8 : 41-56 44. Heals a Paralytic 45. The Call of Matthew 46. Matthew’s Feast 47. Discourse on Fasting 48. Jairus’s Daughter; the Bkvody Issue. . 49. Healing of the Blind and Dumb IV. From the Second Passover until the Third. From April, a.d. 28, to April, a.d. 29. 50. At the Passover ; Heals the Impotent Man 51 Plucking the Ears of Grain 52. Healing the Withered Hand 12 : 1-8 12 : 9-14 12 : 15-21 53. Withdraws to the Sea of Galilee 54. The Twelve Apostles chosen 55. The Sermon in the Plain 56. Healing of the Centurion’s Servant. . . 57. Raises a Widow’s Son at Nain 8: 5^13 58. John’s Message to Jesus 11 : 2-10 11 : 20-30 59. Upbraiding the Cities of Galilee 60. Anointed by a Penitent Woman 61. Second Circuit of Galilee 62. A Blind and Dumb Demoniac healed. . 63. A Sign demanded of Jesus 64. 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 13 : 54-58 9 : 35-38 10 : 1-42 11 : 1 14 • 1-12 65. Parable of the Sower 66 Other Parables spoken to the Multitude 67. Wheat and Tares explained ; and other Parables to the Disciples 68. The Tempest stilled 69. The Two Demoniacs of Gadara 70. Second Rejection at Nazareth 71. Third Circuit of Galilee 72. The Twelve endowed and sent forth . . 73. They go forth; Third Tour continued. 74. Herod’s Opinion of Jesus ; J ohn’s Be- headal 2 : 23-23 3 : 1-6 3 : 7-12 3 : 13-19 3 : 19-30 3 : 31-35 4 : 1-25 4 : 26-34 4 : 35-41 5 : 1-21 6 : 1-6 6 : 7-11 6 : 12, 13 6 : 14-29 6 : 1-5 ‘ * 0 : 6-11 6 : 12-16 6 : 17-49 7 : 1-10 7 : 11-17 7 : 18-35 7 : 36-50 8: 1-3 8 : 19-21 8 : 4-18 8 : *22-25 8 : 26-40 9 : 1-5 9 : 6 9 : 7-9 5:1-47 SYNOPTICAL YIEVv^ OF THE GOSPELS. 389 SECT. SUBJECT. 75 Return of the TwpIvp . . MATT. MAIIK. 6 : 30, 31 6 : 82-44 LUKE. 9 : 10 JOHN. 76. Feeding the Five Thousand 14 : 13-21 9 ; 10-17 6 : 1-14 77 Jesus walks thp. S^a,. 14 : 22-36 6 : 45-56 6 : 15-21 78. Discourse at Capernaum 6 : 22—71 V. Fhom the Third Passover until the ensuing Feast of Tabernacles. Six months, from April to October, a.d. 29. 79. Jesus continues in Galilee Traditions of the Elders 81. The Canaanitish Woman 82. Deaf and Dumb Man, etc., healed 83. Feeds the Four Thousand 84. A Sign again demanded 85. The Leaven of the Pharisees 86. Blind Man healed 87. Visit to the region of Ciesarea Philippi . 88. Jesus foretells his Death 89. The Transfiguration 90. Healing the Dumb Demoniac 91. Jesus again foretells his Death 92. The Sacred Tribute 93. Contention among the Disciples 94. Dealing with an Otfended Brother, etc. 95. On Forgiveness 96. Still continues in Galilee 97. Goes to the Feast of Tabernacles 98. Concerning following Jesus 15 : 1-20 15 : 21-28 15 : 29-31 15 : 32-39 15 : 39-16 : 4 16 : 4-12 16 : 13-20 16 : 21-28 17 : 1-13 17 : 14-21 17 : 22, 23 17 : 24-27 18 : 1-14 18 : 15-20 18 : 21-35 8 19-22 7 : 1-23 7 : 24-30 7 : 31-37 8 : 1-9 8 : 10-12 8 : 13-21 8 : 22-26 8 : 27-30 9 : 18-21 8 : 31-9 : 1 9 : 22-27 9 : 2-13 9 : 28-36 9 : 14-29 9 : 37-43 9 : 30-32 9 : 43-45 9 : 83 9 : 33-50 9 : 46-50 9 : 51-56 9 : 57-62 7:1 7 : 2-9 7 : 10 VI. From the Feast of Tabernacles till Christ’s Arrival at Bethany^ Six Days before the Fourth Passover. Six months, less six days. 99. Jesus at the Feast ; teaches publicly. . 100. The Woman taken in Adultery 101. Further Public Teaching 7:11-8: 1 8 : 2-11 8 : 12-59 10 : 1-16 10 : 17-24 10 : 25-37 10 : 33-42 11 : 1-13 11 : 14-36 12 : 37-54 12 : 1-59 13 : 1-9 102. Seventy instructed and sent forth 103. Return of the Seventy 104. Reply to a Lawyer ; Good Samaritan. . . 105. J esus at the House of Martha and Mary. 106. How to pray 107. Heals a Dumb Demoniac 108. Jesus Dines with a Pharisee 109. On Hypocrisy, Worldliness, etc 110. Slaughter of Certain Galileans 111. A Blind Man healed on the Sabbath.. 112. The Good Shexjherd 9 : 1-41 10 : 1-21 10 : 22-39 10 : 40-42 113. Jesus at the Feast of Dedication 114. Retires beyond Jordan. 115. Heals an Infirm Woman on the Sabbath 116. Journeying and Teaching; warned against Herod 13 : 10-21 13 : 22-35 117. Jesus hears of Lazarus’ Sickness 118. Dines with a Chief Pharisee 119. Requirements of Discipleship 11 : 1-6 14 : 1-21 14 : 25-35 15 : 1-32 16 : 1-13 16 : 14-31 17 : 1-10 120. Lost Sheep, Lost Silver, Prodigal Son. . 121. Parable of the Unjust Judge 122. The Rich Man and Lazarus 123. Teaches Forbearance, Faith, etc 124. Goes to Bethany and Raises Lazarus. . . 125. Retires to Ephraim 11 : 7-46 11 : 47-54 17 : 11-19 17 : 20-37 18 : 1-14 126. Passes through Samaria and Galilee , . . 127. On the Coming of the Kingdom of God . 128. The Importunate Widow, etc 129, Finally leaves Galilee ; onDivorce 130. Blesses Little Children 19 : 1-12 19 ! 1.8-1.5 10 : 1-12 10 : 13-16 18 : 15-17 18 : 18-30 131. The Rich Young Ruler 19 : 16-30 ' 10 : 17-31 840 SYNOPTICAL VIEW OF THE GOSPELS. SECT. SUBJECT. MATT. 132. Laborers in the Vineyard 133. Third Time foretells his Death 134. The Ambitious Request of James and John 135. Healing Two Blind Men near Jericho. . 136. Zaccheus; the Ten Pounds 137. Jesus sought at Jerusalem 138. Arrives at Bethany Six Days before the Passover 20 : 1-16 20 : 17-19 20 : 20-28 20 : 29-34 MARK. 10 : 32-34 10 : 35-45 10 : 46-52 LUKE. 18 : 31-34 18 ; *35-43 19 : 1-28 19:23 VII. The Last Passover Week. Seven days, April 2r.d to April oth, a.d. SO. 139. First Day of the Week, Public Entry into Jerusalem 140. Certain Greeks desire to see Jesus 141. Second Day of the Week. The Barren Fig-tree 21 : 1-11 21 : 17 21 : 18, 19 142. The Temple Cleansed. 21 : 12-16 143. Third Day of the Week. Withered Fig- tree 144. In the Temple ; the Two Sons 145. The Wicked Husbandmen 146. Marriage of the King’s Son 147. Tribute to Caesar 148. Concerning the Resurrection 149. The Great Commandment 150. Christ the Son of David 151. Last Discourse to the Jews 152. The Widow’s Mite 153. Reflections on the Unbelief of the Jews 154. Discourse on the Mount of Olives 155. The Ten Virgins ; the Talents 156. Graphic Scene of the Judgment 157. Fourth Day of the Week. The Rulers conspire 158. The Supper and Anointing at Bethany 159. Fifth Day of the Week. Preparation for the Passover 160. Sixth Day of the Week. The Passover; \ Contention of the Twelve j 181. Washing the Disciples’ Feet 162. The Traitor pointed out ; Judas with- draws 163. Jesus foretells the Fall of Peter 164. Institutes the Lord’s Supper (1 Cor. 11 : 23-26) 165. Valedictory Discourse ... 21 : 20-22 21 : 23-32 21 : 33-46 22 : 1-14 22 : 15-22 22 : 23-33 22 : 31-40 22 : 41^6 23 : 1-39 24 : 1-51 25 : 1-30 25 : 31-46 26 : 1-5 26 : 6-16 26 : 17-19 26; 20 26 : 21-25 26 : 26-29 166. “ “ Continued 167. “ “ Concluded 168. Christ’s Intercessory Prayer 169. Again foretells the Fall of Peter 170. The Agony in Gethsemane 171. Betrayal and Apprehension 26 : 30-35 26 : 36-46 26 : 47-56 11 : 1-11 11 : 11 11 : 12-14 11 : 15-19 11 : 20-26 11 : 27-33 12 : 1-12 12 : 13-17 12 : 18-27 12 : 28-34 12 : 35-37 12 : 38-40 12 : 41-44 13 : 1-37 14 : 1, 2 14 : 3-11 14 : 12-16 14: 17 14 : 10-21 14 : 22-25 14 : 26-31 14 : 32-42 14 : 43-52 19: 29-44 J 19:45-46: I 37,38 20 : 1-8 20 : 9-19 20 : 20-26 20 : 27-40 20 : 41-44 20 : 45-47 21 : 1-4 21 : 5-36 22 : 1 , 2 22 : 3-6 22 : 7-13 (22:14-18. 1 24-30 22 : 21-23 22 : 31-38 22 : 19, 20 22 : 39 22 : 40^6 22 : 47-53 172. Jesus before Annas 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 20:58,69-75 14:54,66-' 22,: 54-62 26 : 57,59-68 14 : 53,55-65 22 : 54,63-65 27 : 1 15: 1 22 : 66-71 27:2 15: 1 23: 1 27 3-10 27 : 11-14 15 : 2- 5 23:“2-5’ 23 : 6-12 27 : 15-26 15 : 6-15 23 : 13-25 JOHN. 11 : 55-57 12: 1,9-11 12 : 12-19 12 : 20-36 12 : 37 ^ 12: 2^3 13 : 1-20 13 : 21-30 13 : 31-38 14 : 1-31 15 : 1-27 16 : 1-33 17 : 1-26 18: 1 18: 1 18 : 2-11 j 18 : 12-14, 1 19-23 J 18 : 15-18, 1 25-27 18: 24 18: 28 18 : 28-38 18 : 39, 40 SYNOPTICAL VIEW OF THE GOSPELS. 841 SECT. SUBJECT. 181. Scourged and delivered to be crucified . 182. Led away to be crucilied 188. The Crucifixion 184. Phenomena attendimr his Death 185. The Burial L . 180. The Seventh Bay of the Week. Sepulchre sealed and guarded MATT. 27 : 2G-30 27 : 31-84 27 : 35-44 27 : 45-.5() 27 : 57-01 27 : G2-GG MARK. 15 : IG -19 15 : 20-23 15 ; 24-32 15 : 33-41 15 : 42-47 LUKE. 23: 25 23 : 26-33 23 : 38-43 23 : 44-49 23 : 50-50 JOHN. 19 : 1-lG 19 : 10, 17 19 : 18-27 19 : 28-30 19 : 31-42 VIII. From Christ’s Kesurrection till uis Ascension. Forty days, April to May, a.d. 30. 187. The Fir Bay of the Week, The Kesur- rection 188. Women visit tlie Sepulchre 189. Vision of Angels 190. Peter and Oomi at the Sepulchre 191. Jesus appears to Mary Magdalene 192. Meets the Other Women 193. Report of the Women. 194. Report of the Watch 195. Appears to Two Disciples and to Peter (1 Cor. 15 : 5) 19G. Evening at thetUose of the First Bay of the Week. Appears to Ten Apostles (1 Cor. 15 : 5) 197. Evening at the Close of the First Bay of the Next Week. Appears to Eleven Apostles 198. Appears to Seven Apostles 199. Appears to above Five Hundred (1 Cor. 15:6) 290. He is seen of James ; then of all the Apostles. 1 Cor. 15 : 7 ; Acts 1 : 3-8. . . 201. The Asceiisiqn (Acts 1 : 9-12) 28 : 2-4 28 : 1 28 : 5-8 28 : 9,'i6 28 : 11-15 28 : 16 28 : 16-20 202. John’s Conclusion of his Gospel 20 : 1,‘2 20 : 3-10 20 : 11-17 IG: 1-4 16 : 5-8 16: 9 24:1,2 24 : 3-8 24 : 12 16: 10,11 24 ; 9-11 20 : 18 16 : 12, 13 16 : 14 24 : 13-35. 24 : 36-49 20 : 19-25 20 . 26-29 21 : 1-23 16 : 15-18 2^1 : 50-53 10 : 19, 20 i j 20: 30,31; (21 : 21, 25 / 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 lieginning 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 why 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. To encourage the study of the Second Gospel is the design of the fol- lowing fifty-two Lessons, which are entitled A Yeah in Mark. By their use, or by following their divisions, the Life of Christ, as presented by Mark, can be accomplished in a year. The questions refer to points dis- cussed in the “ Notes,” and are adapted to advanced classes. But a judi- cious teacher can use the lessons in connection with younger scholars. No one should slavishly use a question-book, or a lesson-paper. Ques- tions may assist in getting a lesson ; but when a lesson is mastered, the teacher should use or not use them, vary them or ask others, as cir- cumstances demand. Read the Introductory Remarks at the beginning of the volume. Refer frequently to the Synoptical View of the Four Gospels. Commit to mem- ory the whole or a part of the verses of each lesson. Look out and fix in mind the Scripture references in the Notes ” or the Remarks.” Go over the lesson twice before going to the class. Familiarize yourself with the locality of places mentioned in the Gospels. Starkweather’s Sunday- School Geography will be found a convenient, valuable and cheap manual for this purpose. A YEAR IN MARK. LESSON I. THE MINISTRY OP JOHN; AND THE BAPTISM OF JESUS. Cn. 1 : 1-11. A.D. 26. Parallel Passages : Matt. 3 : 1-17 ; Luke 3 : 1-23. How does Mark begin liis Gospel? Verse 1. Of wliat is this verse the title ? Why ? What does Gospel mean ? What can you say about Mark’s use of this word? What about the name Jesiis? The name Clirist 1 * Of the title Son of God ? Compare Matt. 1:1. 2. What of the prophecies here quoted ? Whose prediction is given in this verse? Whose in the next ? What is the meaning and use of messenger 2 How did it apply to John ? 3. What does wilderness denote ? How was John a voice of one crying in the wilderness ? How did he prepare the way of the Lord ? 4. What does the name John mean ? What of his history ? Why does Mark, as well as Matthew, in- troduce him so abruptly? What did John do? What is the word baptize 1 Its meaning and use ? In what wilderness was John? How did John preach? What did he preach ? What is the meaning of baptism of repentance? Of the phrase for the remission of sins ? What does this verse then state ? 5. What was the immediate result of John’s ministry ? Will you ex- ])lain the language? Where were they baptized? Tell us about the Jordan. Meaning of confessing their sins ? 6. What was John’s costume and food ? What can you say of camePs hair? Of John’s girdle? Of locusts? Of ivild honey? 7. Of whom did John preach ? Will you explain the languaue? 8. With what did John contrast his baptism ? How should with water, etc., be translated ? What is the baptism of the Holy Spirit ? 9. How did Jesus begin his min- istry ? How long had John been preaching ? At what time of the year was Jesus baptized? Where was Nazareth ? What can you tell about it ? Meaning of its name ? Of Galilee ? What was the signifi- cance of our Savior’s baptism? Where was Jesus baptized ? What can you say about his being baptized in the Jordan ? What does Dean Stanley say ? 10. What about Mark’s use of the word straightway ? What occurred immediately after our Savior’s baptism? What did John see ? What is meant by heavens ? By opened ? Of what is a dove an emblem ? Why did the Spirit descend upon Jesus? 11. Who spake from heaven? What did lie say? Meaning of this language? What is the relation of all this to baptism ? What doctrines and duties does this lesson teach? See llemarks 1-11. Concerning Jesus? The be- ginning of the new dispensation ? Concerning John ? True repent- ance ? Concerning exalting Christ ? Christ and the Spirit? From the baptism of Christ? From the opened heavens ? Any other les- sons from this passage ? 344 A YEAR IN MARK. LESSON II. THE TEMPTATION; AND THE BEGINNING OP THE GALILEAN MINISTRY. CALLING OF FOUR DISCIPLES. Cii. 1 : 12-20. A.D. 27. Parallel Passages : Matt, 4 : 1-22 ; Luke 4 : 1-31 ; Jolin 4 : 1-4, 43-46. 12. What immediately followed our Lord’s baptism ? What wilder- ness was the scene of Christ’s temptation ? How came he to go there? Meaning of diiveth liiiu? Why was Jesus tempted? 13. How long? When did the temptations given by Matthew and Luke proba- bly occur? What does the word Satan mean ? Who is he ? How was it possible for Jesus to be tempted ? What does Mark imply ? What ideas does the phrase with tlie wild beasts suggest? What does Dr. Hackett say of the place of temptation ? What are angels ? What is meant by iiiiiiistered unto him 1 How long a time intervened be- tween the temptation and the Galilean ministry ? What events occurred? From which evangelist do we learn these things ? 14. What event preceded Christ’s ministry in Galilee ? Meaning of was put in prison ? Who im- prisoned John? Where? When? What can you say about Christ’s journey into Galilee ? (John 4 : 4-42.) What of the relation of Christ’s min- istry to John’s ? Why does Mark as well as Matthew and Luke begin Christ’s ministry at the imprison- ment of John? What did Jesus preach? Meaning of gospel Will you explain the meaning and use of the phrase kingdom of God 1 Its relation to cliurclif 15. What was fullilied 1 Meaning of the phrase ? Of the words is at hand 1 What did Jesus command them to do? Meaning of repent 1 How is it distinguished from another word sometimes translated repent f What can you say about the command, believe the gospel 1 What four disciples were called to be constant attendants of Jesus ? When ? Where ? 16. What can you tell about the Sea of Galilee ? Meaning of Simon? What other name did he have ? What can you relate about Andrew ? What were these brothers doing ? 17. What is the meaning of Come after me ‘I To what were they now called ? The relation of this call to a previ- ous and a subsequent call ? (John 1 : 42 ; Mark 3 : 14.) What is meant by fishers of men ? 18. What was the effect of this call on Simon and Andrew? 19. What can you say about James and John ? About Zebedee ? About the ship ^ About mending their nets? 20. What did James and John do? What does the language of this verse im- ply ? What may you learn from this lesson ? See Remarks, 12-22. In regard to following the Spirit ? In respect to temptation ? Retire- ment and solitude? Angels? Re- pentance and faith? Recommend- ing Jesus ? Concerning ministers ? Concerning following Jesus, and prompt obedience ? Are any other things taught by this passage ? A YEAR IN MARK. 345 LESSON III. JESUS TEACHES IN CAPERNAUM ; AND HEALS A DEMONIAC, PETER’S MOTHER-IN-LAW, AND OTHERS. Ch. 1 : 21-34. A.D. 28; probably January. Parallel Passages : Matt. 8 : 14-17 ; Luke 4 : 31-41. What can you say about tlie mir- acles of Christ? What was their design? Their relation to a new dispensation ? Prof. Hitchcock’s re- mark ? 21. Who went into Capernaum? Where was Capernaum ? What sa))biit!i Js here meant ? What does synagogue mean? Can you tell anything regarding its history and organization ? What did Jesus do in the synagogue? 22. What was its effect on his hearers ? What is meant by Ills doctrine ^ How did he teach? Who were the scribes? What was the difference between Clirist’s teaching and theirs ? 23. What is meant by a man with an unclean sj)irit 2 What is an un- clean spirit ? Why so called ? What can you tell of demoniacal posses- sions in the days of our Savior ? How were they distinguished from diseases ? Do such possessions occur at the present day ? What special reason can be given for their mani- festation in our Savior’s day ? What reason for supposing these posses- sions limited to that age ? Who cried out? 24. What is the meaning of Let us alone? Of the expression, IViiat liave we to do with thee ? Of Nazareth? What is the force of the question, Art thou come, etc. ? How do you explain the plural we in the last verse and us in this ? How did the demon know Jesus ? What is meant by Holy One of Rod? 25. What did Jesus do? What did he command ? What personalities are implied in the words. Come out of him ? 20. What was the effect on the unclean spirit ? What does the language used prove in regard to the personality of de- mons ? in regard to their character ? 27. What was the effect of this miracle on the people? Meaning of questioning among themselves ? What did they say? How should this verse read? What is the mean- ing ? 28. What further effect fol- lowed this miracle ? 29. Where did Jesus immedi- ately go ? Where did Simon and Andrew formerly reside ? Where now? 30. What is here implied respecting Peter’s family ? What ailed his wife’s mother ? What can you say regarding fevers in Pales- tine ? What else is said in this verse? 31. How did Jesus heal her ? What is the meaning of lifted licr up ? What evidence did she give of a perfect cure ? 33-34. What other miracles did he perform ? Why were these sick brought at the close of the day ? How general was the gathering ? Why did he not permit demons to speak ? What do you learn from these verses? See Remarks 23-33. About attending public worship ? Concern- ing a mere intellectual knowledge of Christ ? Concerning Christ’s vic- tory over demons ? Celibacy of the clergy ? Our first resort in trouble ? Concerning Christ’s cures? Of Christ’s love ? 846 A YEAR IN MARK. LESSON IV. JESUS IN RETIREMENT. PREACRES THROUGHOUT GALILEE. HEALS A LEPER. Ch. 1 : 35-45. A.D. 28 ; probably February. Parallel Passages : Matt. 4 : 23-25 ; 8 : 1-4 ; Luke 4 : 42-44 ; 5 : 12-16. 35. Where did Jesus seek retire- ment ? When ? What is the mean- ing of 111 the uiorniiig, etc. ? He went out from whence ? Why did he go into a solitary place ? 3G. Who followed after him ? 37. What did they say to him ? Why did they thus speak to him? 38. What did Jesus reply ? What did he show by this reply? What is meant by the phrase, Therefore came 1 forth *2 39. What did Jesus do ? Where is this first general preaching tour throughout Galilee more fully re- corded ? What miracles did he per- form ? 40-. Where was the leper healed? After what sermon, according to Matthew ? What can you tell albout the leprosy ? What about modern leprosy ? Of what is leprosy an em- blem ? Will you illustrate this? How bad a case was this? Luke 5 : 12. What did his manner of coming to Jesus show? What did he say to Jesus ? What faith and state of mind does this petition indi- cate ? 41. How was Jesus affected ? What did Jesus do ? What can you say of Jesus touching him contrary to Jewish law? What did Jesus say ? How did it correspond with the leper’s request ? 42. What was the effect ? 43. What is the meaning of straitly charged him? What further did Jesus do to him ? 44. Why did Jesus frequently give the prohibition. Say nothing to any man? Why in this case? Where should this leper show himself to the priest ? What should he there do? What did these purifying cere- monies and offerings typify? What is the meaning of for a testimony nnto them ? 45. What is related in this verse ? What can you say about this man’s disobedience ? What was the result upon Jesus? Why? What is the meaning of could not ? Of desert places ? Remarks 84-40. What may you learn from this lesson ? What about early rising and secret prayer ? About seeking a blessing on our- selves ? About fulfilling our mis- sion ? Regarding sin ? The sinner seeking Jesus ? Jesus a Savior ? In regard to talking about Christ ? Can you think of any other doctrines or duties suggested or illustrated by this lesson ? A YEAR IN MARK. 347 LESSON V. HEALING OF A PARALYTIC AT CAPERNAUM. Ch. 2 : 1-12. A.D. 28 ; probably March. Parallel Passages : Matt. 9 : 2-8 ; Luke 5 : 17-26. What can you say about Mark’s narrative in the preceding chapter ? What in regard to this chapter? How long was it now since the be- ginning of the Galilean ministry? Since Christ’s baptism ? 1. What entrance of Christ into Capernaum was this ? Where was Capernaum ? What relation did it bear to Christ and his missionary labors? Some days after what? Meaning of it was noised, etc. ? What lioiise % 2. Who were gather- ed together ? How great was the crowd? What word was it he spoke? 3. What is the palsy? 4. What were they unable to do ? How did they get upon the house-top ? What act is meant by the phrase they un- covered the roof? Wliat by the phrase they had broken it up ? By letting down tlie bed ? What can you tell about Oriental beds ? What does Dr. Hackett say ? What does Dr. Thomson say ? 5. What did Jesus see? Did the paralytic also exercise faith? By what title did Jesus address him ? What did Jesus first do for him ? What can you say about the relation betvyeen bodily and spiritual cleans- ing in our Savior’s miracles ? 6. Who were the scribes ? From whence came they ? Luke 5 : 17. What were they now doing? Why had Jesus made the forgiveness of sins so prominent ? 7. What did they say in their hearts ? How are this and thus used here ? What is the meaning of Uaspheme f What opinion did these scribes justly hold? 8. What did Jesus How did he perceive it ? What did he say ? How does his question correspond with that in verse 7 ? 9. What further does Jesus ask? How would you answer the question ? Anything marked in Jesus using the words to say ? 10. What does Jesus now propose to give them? How does the wisdom of Jesus appear in this proposal ? What can you say regarding the title, the Son of man ? What kind of power is here claimed for the Son of man? 11. What evidence have you that Jesus wrought miracles in his own divine power ? 12. What was the effect on the paralytic ? What effect did the miracle have upon the peo- ple ? What did they say ? Meaning of on this fashion ? Inferences and suggestions from this passage : Remarks 1-12. How may we profitably imitate the useful- ness of Jesus? What is the effect of Christ’s presence in a church or family ? What may we learn in re- gard to doing good ? What is often the effect of afflictions ? What may we learn concerning Christ? Con- cerning his commands ? What is the best evidence that our sins are forgiven ? 348 A YEAR IN MARK. / LESSON VI. THE CALLING OF MATTHEW, AND THE FEAST AT HIS HOUSE. Ch. 2 : 13-22. A.D. 28 ; probably March. Parallel Passages : Matt. 9 : 9-17 ; Luke 5 : 27-39. A SECOND ground of Pharisaical opposition is presented in this i)as- sage. What is it? 13. From what place did Jesus go forth? Where then was Capernaum ? Can you give other instances of Jesus teach- ing by the seaside ? 14. Who was Levi I What about his two names ? What can you tell about Alpheus ? What in regard to the sitting pos- ture of Levi ? What was the receipt of custom ? What can you say about Christ's call and Levi’s obedience ? 15. What two conversations does Mark now proceed to relate ? When and where did this feast probably occur ? What was their posture at table ? Who were publicans ? What can you tell about them? What was their conduct toward Jesus ? 16. Who were the scribes What can you tell about the Pharisees ^ How did the Pharisees see Jesus eat with sinners and publicans ? To whom did they utter their com- plaint? 17. What did Jesus say? What character and mission of Jesus is here presented? How was his answer applicable to the case in hand ? 18. What can you tell about the dis- ciples of John ? What does the lan- guage translated used to fast mean ? What fasts were enjoined by Moses ? What other fasts afterward added? What did the disciples of John pro- bably observe ? What want of frank- ness is indicated by the question put to Jesus? 19. How does Jesus re- ply ? What was his first illustration ? Who are the sons of the bride- chamber 1 Who the bridegroom ? 20. When would Christians fast? Why ? What does this illustration teach? 21. What is the second il- lustration ? What is meant by the language translated new clotli 2 How would you apply this illustra- tion ? 22. Will you give the third illustration ? What is meant by new wine I What kind of bottles are here meant? Will you apply this illustration ? What practical truths may you learn from this lesson ? See Re- marks, 13-23. To what does Christ call us? A characteristic of true obedience ? When may we associate with the openly wicked ? How are moralists still offended with Jesus ? What in regard to hasty judgments ? When is fasting good, and when evil ? What can we learn in regard to Jesus? What in regard to mix- ing things essentially different ? What else may you learn ? A YEAR IN IMARK. 849 LESSON VII. CimiST AND THE SABBATH. PLUCKING EABS OP GRAIN, AND HEALING A WITHERED HAND ON THE SABBATH. Ch. 2 : 23-28 ; 3 : 1-6. A.D. 28 ; probably April. Parallel Passages : Matt. 12 : 1-14; Luke 6 : 1-11. What fourtli ground of Pharisaic opposition is brought to view in this lesson ? When did the inci- dents here related probably occur ? 23. What is meant by coril-fields 1 What can you say about the Sab- batli-day ] Why did the disciples pluck ears of grain? Meaning of the language ? 24. What was the point of the Pharisees’ objection? What ground had they to say that the plucking of grain was unlaw- ful ? 25. How did Jesus answer them ? How did they esteem David? 26. What is meant by bouse of God? Where situated? Who was Abiatliar? Why is he named rather than Ahimelech liis father? What can you tell about the show-bread? How does this example of David bear on the plucking of grain on the Sabbath ? 27. What two arguments are here presented by Matthew 12 : 5-7 ? Wliat argument does Mark alone present in tliis verse ? Will you explain it? 28. What is presented in this verse ? Tell us about the Son of man. How is he Lord of tlie Sabbath? What is the bear- ing of this incident and argument upon the Lord’s day ? Ch. 3 : 1. When and where did Jesus enter a synagogue? What is meant by a withered hand ? 2. Who watched him? With what kind of spirit ? For what purpose ? To whom would they accuse him? 8. What did Jesus do ? Meaning of the language translated stand forth ? 4. What does he ask them? In what sense is to do good or • to do evil used, general or particular ? Tlie meaning and force of to save life or to kill ? Why did the Pharisees hold their peace ? What additional argument is presented in Matthew 12 : 11, 12 ? 5. For what is Mark noted? With what feelings did Jesus look around upon them ? What can you say of Christ’s anger ? Meaning of being grieved ? Of hardness of heart ? How did Jesus perform this miracle ? How does this incident illustrate faith? 6. What now took place among the opposers of Jesus? Who were the Herodians ? Why did tlie Pharisees take counsel with them ? What may you learn from this lesson ? See ch. 2, Remarks 23-26, and ch. 3, Remarks 1-8. In regard to human rights? To the Bible? 'J’o the law of necessity ? In regard to the Sabbath ? What do we learn regarding Christ in his work ? The wicked watching the friends of God ? What may be done openly? What is be- coming the Sabbath ? What about anger? What did the stretching forth the hand illustrate ? Do you think of any other inferences ? 350 A YEAR IN MARK. LESSON VIIL JESUS WITHDRAWS FROM HIS ENEMIES. THE SELECTION OF THE APOSTLES. ' Ch. 3 : 7-19. A.D. 28 ; possibly May. Parallel Passages : Matt. 12 : 15-21 ; Luke 6 : 12-lC. Compare Matt. 10 : 1-4. 7. From wliom did Jesus with- draw ? Where? Why? Who fol- lowed him? What can you say of the vividness of this description ? Wliere was Galilee 2 Judea 2 8. Why is Jerusalem also men- tioned? Where was Idumea 2 What region is meant by beyond Jordan ? What can you tell about Tyre ? Sidon ? What called such great multitudes after Jesus? 9. What did Jesus direct his disciples to do ? Why ? What kind of a ship was it ? 10. What was the special cause of this great pressure upon Jesus? Meaning of the phrase, they pressed upon him ? Of plagues ? 11. What were unclean spirits '2 What did they do ? What is the meaning of their exclamation, Thou art the Son of God ? 1 2. What did Jesus strictly charge the demons? Why? What ancient prophecy was now fulfilled (Matt. 12 : 17-21) ? 13. How would you distinguish the several calls to those who were selected as Apostles ? What moun- tain is here referred to? Will you explain the phrase into the moun- tain *2 Whom did he call ? 14. What is the meaning of the verb translated ordained *2 What can you say of the number twelve? What is here stated as the reason of their appointment ? What were the characteristics and the necessary condition of an apostle ? How often were the twelve styled Apostles in the Gospels ? How are they styled in the Acts ? When were they sent forth to preach? 15. IJpw was preaching attested? Can you give any instances? 16. How many catalogues of the Apostles are given in the New Tes- tament ? What can you say about these catalogues? What does the phrase he surnamed Peter mean ? What is there significant in the name, Peter? Why is his name put first on the list ? What further do you know about Peter ? 17. What about James? John? Why were James and John surnamed Boaner- ges? 18. What can you tell about Andrew ? Philip ? Bartholomew ? Matthew? Thomas? James son of Alpheus? Thaddeus ? Simon the Canaanite ? 19. Judas Iscariot ? Meaning of betrayed him ? WTiat sermon now followed? Luke 6 : 17-49. What practical truths may you derive from this passage ? See Re- marks 9-17. What in regard to our own labors for Christ ? What in regard to the wicked ? In regard to ministers ? In regard to false pro- fessors? What other lessons may be learned ? A YEAR IN MARK. 351 LESSON IX. CHRIST CHARGED TV^ITH BEING IN LEAGUE WITH SATAN. HIS TRUE RELATIVES. Ch. 3 : 20-35. A.D. 28; Autumn. Parallel Passages : Matt. 12 : 22-37. Compare Luke 11 : 14-23. What events probably occurred between those of the last lesson and this ? Luke 0 : 16 to 8 : 3. Where were they now (ver. 19) ? 20. How is the multitude vividly described in this verse ? 21. Who are meant by liis Mends ? What did they do ? Meaning of beside himself I 22. What scribes are here men- tioned? Probable object of their coming ? What did they say ? Rea- son of this malicious charge (Matt. 12 : 22-24) ? Meaning of the phrase, He hath Beelzebub ? What evan- gelist alone records this definite charge ? Will you explain the title Beelzebub ? Hid Jesus hear this (Matt. 12 : 25) ? 23. How did he answer them ? Meaning of par- ables 1 How did he show the ab- surdity of the charge ? Meaning of Satan 2 24. Will you explain the first illustration from a kingdom ? 25. The second illustration from a house? 26. Will you explain the application, so if Sataii^ etc.? What can you say about Satan’s kingdom ? 27. What is the final illustration presented in this verse ? What is the reference of the phrase strong man’s house? The meaning of spoil his goods ? How does this il- lustrate what Jesus had done? 28. What solemn warning did Jesus give the Pharisees? Ex- plain the expression. Verily I say unto you ? What does Jesus say of sins in general ? Of blasphemies in particular ? 29. What is the mean- ing and use of the word blaspheme ? What gradation of blasphemy can you conceive f What is it to blas- pheme against the Holy Spirit? Why has it never forgiveness ? What is the meaning of the lan- guage translated in danger of eter- nal damnation ? What can you say about committing this sin at the present day ? 30. What reason does Jesus give in this verse? Explain it. What is its bearing on blas- pheming the Holy Spirit ? 31. Who were his brethren? What were they doing ? Why ? Were his brethren and mother of this verse the same as the friends or relatives of ver. 21 ? 82. How was their message conveyed to Jesus? 83. How does Jesus improve the oc- casion ? The meaning and force of his question? 34. What did Jesus now do and say? 85. How does Jesus explain himself? Will you give the import of the language ? Can you give some practical re- flections on this lesson ? See Re- marks 18-80. How is Christian zeal and activity often interpreted ? How do the wicked blaspheme ? What is their guilt? What do you learn about forgiveness? About the Holy Spirit? About the state of man after death ? What do we learn regarding Christian labor ? About being Christ’s disciples ? How can we enjoy this honor? 353 A YEAR m MARK. / LESSON X. JESUS TEACHING IN PARABLES. PARABLE OF THE SOWER. Cii. 4 : 1-30. A.D. 38 ; Autumn. Parallel Passages : Matt. 13 : 1-33 ; Luke 8 : 4-15. What cliange in our Savior’s teacliing is I’elated in this cliapter ? 1. Where did he teach the multi- tude ? When ? Matt. 13 : 1. What was tile posture of teacliing? 3. What is the general meaning of the word parable I What can you say of the parables of Christ ? Mean- ing of tlie plirase in liis doctrine 1 3. What was the use of the word hearken 2 Of behold? What can you say about the soioer and solv- ing ? 4. Meaning of tlie words translated some fell ? Of wayside % Of fowls ? 5. What is meant by stony gronnd ? 6. Give the vivid description of this verse. 7. ”V\’hat kind of ground is described in this verse ? What does Dr. Hackett say about the thorns of Palestine ? 8. What was the good ground ? What does Dr. Newman say of the fertility of the plain of Gennesaret ? What does Dr. Thomson say of this parable? 9. What is tlie meaning of this verse ? 10. What do the disciples ask Jesus? Why? 11. What reply does Jesus make? What is meant by mysteries ? 12. What quotation is here given ? To wliom was this prophecy applicable ? Will you explain the several plirases in this verse ? What is the meaning of the last clause, lest at any time, etc. ? I 13. Why did Jesus ask the ques- tions of this verse? In what rela- tion does tins parable and its inter- pretation stand to other parables ? 14. What four classes of hearers does this parable represent ? What does the sower represent ? What does he sow ? 15. Explain wliat is said about the way-side hearer ? 16. What kind of bearers does the stony ground represent ? 17. What is the great defect in them ? What effect have afflictions on them ? Have we examples at tlie present day? 18. Will you describe the worldly bearers ? 19. Wbat is meant by cares of tlie world % How are ricbes deceitful ? Wbat is tlie effect of these upon tlie heart? 20. Wbat are the characteristics of the good- ground bearers ? Wbat may you learn from Christ’s exposition of this parable? How should you seek the meaning of parables ? What practical thoughts are sug- gested by this lesson? See Re- marks 1-14. Wbat in regard to do- ing good ? In regard to illustrating spiritual truth ? In regard to the truth ? To Christ’s teaching in para- bles ? What about sorrow and joy in repentance ? Idols in the heart ? What is the result of truly receiv- ing God in the heart ? Does the lesson suggest any other thoughts ? A YEAR IN MARK. 353 LESSON XL chkist’s instructions designed to give light, parable of the SEED GROWING SECRETLY. Ch. 4 : 21-29. A.D. 28 ; Autumn. Parallel Passages : Matt. 13 : 12 ; Luke 8 : 16-18. Compare Matt. 5 : 15 ; 7 : 2 ; 10 : 26. When did Jesus use tlie same language as found in verses 21-25 ? What can you say about Jesus and others repeating important truths ? 21. What is meant by the word translated candle ? What is the design of the lamp f What is the design of truth, and of Christ’s in- structions ? Can you conceive a reason why Jesus uttered this lan- guage in this connection ? 22. For what does Jesus give a reason in this verse ? Meaning of this verse ? What is its application in regard to our Savior’s parabolic instructions ? 23. Will you explain the solemn charge in this verse ? 24. What connection between this verse and the one preceding ? Ex- plain the meaning of the exhorta- tion, Take heed^ etc. The mean- ing of the maxim, With wliat meas- ure, etc.? What is its application here? 25. What is meant by he that liath I What shall he given him? Meaning of he that hath not 1 What is that which shall be taken from him ? What principle is brought to view in this parable (verses 26-29) ? 26. What is its connection with the parable of The Sower ? What is the meaning of the words So is the kingdom of God 2 27. Meaning of the phrase should sleep and rise night and day 1 How does the seed germinate and grow ? 28. How does the earth bring forth fruit I Explain the processes as given in this verse. 29. What kind of growth is here spoken of ? What is the grand design of this parable ? What is its center of com- parison ? WTiat does the man repre- sent ? The seed f The ground f What does the seed springing up re- present ? What does the blade, the ear, the full grain represent ? What does the man sleeping and rising represent ? Who is the great reaper f Who are his reapers f What does the hardest represent ? What is the relation of this parable to slothful- ness ? To persevering labor ? What principles and duties are to be learned from this lesson? See Remarks 15-25. What is the duty of those who have received spiritual knowledge ? Their accountability ? What in regard to hearing? In re- gard to the work of grace in the heart ? Wliat other practical truths are here taught 854 A YEAR IN MARK. LESSON XII. PARABLE OP THE MUSTARD. JESUS STILLS THE TEMPEST. Ch. 4 : 30-41. A.D. 28. Autumn ; Parallel Passages : Matt. 13 : 31-35 ; 8 : 18, 23-27 ; Luke 8 : 22-25. Compare Luke 13 : 18, 19. 30. What is tlie force of the in- terrogative form of this verse ? What is noticeable about tbe plural ive in these questions? 31. What can you say about a grain of mus- tard ? 32. What about the herb ? Can you give the incident related by Dr. Hackett? What is the grand design of this parable ? Its center of comparison ? What does the grain of mustard represent ? The man that sowed ? The seedj becoming a plant f What can you say about the growth here illustrated ? Wliy are the birds of the air introduced ? How does this parable also illustrate the growth of gospel influence in the world? 3k What other parables did Jesus speak at this time? What do tbe parables in Mark present? What is the meaning of the plirase as they were able to hear] How did the apostles afterward follow this rule? 34. What instances have we of Christ’s expositions to his disciples ? 35. What comparison can you make between the Sermon on the Mount and Tlie Parables by the sea- side, and the miracles following? What day is here mentioned? Which was the other side of the sea ? 36. Who dismissed the mul- titude ? Meaning of the phrase they took him even as he was iu the ship ? What were with him ? 37. What now arose? Will you relate Captain Wilson’s description of a storm on the Sea of Galilee ? Meaning of the words it w^as noiv fall ] 38. What is the force of he ] What is meant by on a pillow] What can you say about Jesus being asleep at this time? What did his disciples do ? How did they address Jesus ? Explain their prayerful ex- clamation, Carest thon not^ etc. ? 39. What did Jesus do? What re- markable command did he give ? Explain it. What was the result ? Jesus with his disciples in the ship is a beautiful emblem of what? 40. Whom did he now rebuke? For what ? What does Mark make more prominent than the other evangel- ists? 41. What was the effect of the miracle on them? What ex- clamation is recorded ? Who ut- tered it ? See Remarks 26-34. What should we expect in working for God ? What do you learn about teaching? With whom should you seek to be alone ? What may you learn re- garding obedience to Christ ? About his nature? What fourfold illus- tration have we in the stilling of the tempest ? Do you think of any other lessons to be drawn from this pas- sage ? A YEAR IN MARK. 855 LESSON XIII. THE DEMONIAC OF GERASA. Ch. 5 : 1-21. A.D. 28 ; Autumn. Parallel Passages : Matt. 8 : 28-0 : 1 ; Luke 8 : 20-40. What does Jesus relate in this chapter? Which evangelist gives the briefest account of this miracle ? Which the fullest? What infer- ence may we draw ? I. Which side of the lake is the other side ] Instead of Oadareiies what is the most approved reading ? What can you tell about Gadara f About Gerasaf About Gergesa or Gersci? Where then was probably the country of the Gerasenes f 2. Who met Jesus ? When? From whence? How many according to Matthew ? How can you harmonize the two accounts ? 3. What does Mark now describe ? How does he describe his abandonment of all so- ciety ? His great muscular power (4) ? 4. His savage and uncontrollable ferocity? 5. How did he spend his time? 6. What did be do when he saw Jesus? Meaning of the old English word worship 1 7. How did he cry ? Who cried out ? Mean- ing of the language, What h.ivel to do with tliee 1 Whom did he recog- nize Jesus to be ? What was a tor- ment to the demon ? 8. What was tlie cause of this petition? 9. What was the meaning of the name Le- gion 1 Why so called? What may we infer from this? 10. What did the demon earnestly request ? Why ? II. What is stated in this verse ? 12. Who made the request in this verse? How could they possess swine ? 13. Why did Jesus grant their request ? What does this per- mission show ? What does Mr. Tristram say of the mountain at Gersa ? What can you say about the destruction of property in this miracle? 14. What did the herds- men do? 15. Who came to Jesus? What did they see? What was the effect on them? 16. What is far- ther stated in this verse ? 17. What was now the effect of the miracle on the people? How does Jesus an- swer their request ? 18. Why did the man who had been healed desire to be with Jesus? 19. Why did Jesus not permit him ? Where did he command him to go? What to do ? 20. How did the man show his obedience ? What can you tell about Decapolis ? What was the effect on the people? 21. Whi- ther did Jesus go? What is here meant by the other side ? See Remarks 1-^2. What do you learn from this passage concern- ing the willingness of Jesus? Re- garding Satan and his angels ? Con- cerning sinners ? Concerning Jesus? Concerning answered and unansw'er- ed prayer ? What concerning covet- ousness ? Where sliouhl the Chris- tian begin his work? WTiat may tve learn concerning doing good ? What other practical thought can you suggest from this passage? 356 A YEAR IN MARK. LESSON XIV. JAIRUS’ DAUGHTER. THE WOMAN WITH THE ISSUE OP BLOOD. Ch. 5 : 22-34. A.D. 28 ; possibly March. Parallel Passages : Matt. 9 ; 18-22 ; Luke 8 : 41-48. Which evangelist gives the fullest and most graphic account of the in- cidents of this and the next lesson ? When did they probably occur ? 22. Will you explain the clause And there cometli, etc. Who were rulers of the synagogue ? What can you say about the name Jairus 1 What did he do ? What in the ori- ginal gives vividness to the narra- tive ? 23. What does he state re- garding his daughter? How does this agree with Matt. 9 : 18? How harmonized? What did Jairus wish Jesus to do? What type of faith does his request present ? 24. What did Jesus do? What the multitude? Meaning of the words translated thronged him I 25. What do the first three evan- gelists here relate ? How long had her disorder continued? 26. What had been her experience with many physicians ? What rendered her case pitiable ? 27. Hearing of Jesus, what ^did she do ? What garment did she touch ? What does Dr. Alex- ander say of this woman ? 28. What was the reason of her act? How was her faith like that of Jairus ? 29. How is her cure described ? Meaning or use of the word plague ? 30. What did Jesus do? Meaning of the phrase virtue had gone out of him? By what power did Jesus heal diseases? Why did Jesus ask, Wlio touched my clothes ? 31. How did the question seem? Who ad- dressed J esus ? What kind of a touch did Jesus mean? 32. What did Jesus do? Did he see the wo- man? 33. What was the effect of his searching question and look upon the woman? What did Jesus thus call from her? What does Dr. Hovey say about this confession ? 34. What did Jesus now say to her ? Why did he say it ? What does the term daughter here express ? What the phrase go in peace ? How did faith make her whole ? See Remarks 23-33. What may you learn of sickness and death ? Of the earnest prayer of faith ? What do human diseases and sufferings re- veal ? How should we use physi- cians and medicine in sickness ? What do many sinners do instead of looking to Jesus ? What fact about regeneration is illustrated? What do you learn regarding Christ’s in- dwelling divinity? About profess- ing Christ ? About faith ? A YEAR IN MARK. 357 LESSON XV. RAISING THE DAUGHTER OF JAIRUS. Ch. 5 : 35-43. A.D. 28 ; possibly March. Parallel Passages : Matt. 9 : 23-26 ; Luke 8 : 49-56. 35. To whom was Jesus speaking ? What message was brought to Jai- rus ? Meaning of the word translat- ed master I 36. How did Jesus know of this message ? What did he say ? Believe what ? 37. Who only were suffered to go with Jesus ? What further can you say about these three disciples ? 38. Where did they now go ? What did they find at the ruler’s house ? What is meant by tumult? By wailed greatly? What does Dr. Hackett say of mourn- ing for the dead, in the East ? 39. What did Jesus say to the mourners ? What is the meaning of the word translated damsel ? Mean- ing of the phrase is not dead, but sleepetli ? 40. What is the meaning of laughed him to scorn ? Why did the mourners do this ? What did Jesus do to them ? Where was the daughter probably lying. Who went into the room where she was lying ? 41. Why did Jesus take the child by the hand ? What did He say ? What is Talitha-cumi, and its meaning? Why does Mark interpret this and similar phrases? 42. Was the cure gradual or instantaneous? What evidence did she give of a complete cure? Why is her age stated ? Why had she been called little daughter , and little child f How does her age compare with the sufferings of the woman related in the preceding les- son ? What was the effect of this miracle on those present ? 43. What did Jesus charge them? Why? How then could the report of the miracle spread abroad (Matt. ix. 26)? Of what kind of miracle is this the first in the history of Jesus? What gradation of Christ’s raising the dead do we notice in the Gospels ? How did Christ show his mindfulness of little things ? Practical thoughts. See Remarks 34-40. What use can you make of the words, “ Only believe ? ” Wliat is the difference between heathenish and Christian sorrow? What is death to the Christian ? How should we treat the scoffs of unbelievers? What power did Jesus display at the last day? Of what was C4irist’s raising the dead an emblem ? What can you say of Christ and our small- est necessities ? What other thoughts does this lesson suggest to you ? 358 A YEAR IN MARK. LESSON XVI. JESUS REJECTED AGAIN AT NAZARETH. THIRD GENERAL CIRCUIT OP GALILEE. THE MISSION OP THE TWELVE. Cn. 6 : 1-13. A.D. 28, 29 ; Autumn and Winter. Parallel Passages : Matt. 13 : 54-58 ; 9 : 35-38 ; 10 : 1-42 ; 11 : 1 ; Luke 9 : 1-6. What does Jesus proceed to re- late in this chapter ? Of what does this chapter afford new proof ? Is this visit (vers. 1-6) of Jesus to his own country the same as that recorded in Luke 4 : 16-30 ? What are the arguments for and against ? 1. From whence did Jesus go? What is the meaning of his own country ? Who are meant by his disciples? 2. What is the meaning implied in the words began to teach ? What can you say of the synagogue? What was the effect of his teaching? How did their question diflPer from that of the former visit (Luke 4 : 22) ? Meaning of by his hands ? 3. How is the word carpenter here used ? What was the Jewish custom regarding a trade ? Why is not the name of Joseph mentioned? What reasons have you for supposing Janies^ JoseSj etc., Christ’s own brothers? Meaning of Iiere with us ? Of offended in him ? With what spi- rit did they ask these questions? 4. How did Jesus bear their treat- ment? Explain the proverbial ex- pression A prophet, etc. ? How was Jesus treated among his rela- tives? 5. Why could he do no mighty works there ? Was any faith found there ? 6. Why was their unbelief a cause of wonder ? Why did they not now openly op- pose him? What does Jesus now do ? What can you say about the mis- sion of the twelve (vers. 7-13)? 7. What meaning is implied in the words, began to send them forth ? In how large companies ? What kind of power did Jesus give them ? Over what? 8. What directions did he give regarding provisions for their journey ? What about a staff* ? What was a scrip ? Their purse ? 9. Their sandals? What about coats ? How do these things corre- spond with the customs of the present day ? 10. What directions did Jesus give regarding their con- duct toward the people? What does Dr. Thomson say regarding going from house to house ? 11. What should they do when rejected? Meaning of the phrase for a testi- mony against them ? What solemn declarations did Jesus make con- cerning them ? 12. What did the disciples now do ? 13. With what results ? What can you say of anointing with oil ? Where is the return of the twelve recorded ? See Remarks 1-15. What may you learn from this passage regard- ing your own duty ? Regarding honest labor ? Regarding unbelief ? Regarding ministers of the gospel ? The doom of those Avho reject Christ ? What other truths are sug- gested ? A YEAR IN MARK. 359 LESSON XVII. HEKOD’S opinion op JESUS. BEHEADING OP JOHN THE BAPTIST. Ch. 6 : 14-29. A.D. 29 ; Winter. Parallel Passages : Matt. 14 : 1-12 ; Luke 9 : 7-9. 14. Who was Herod I By wliat title is he called by Matthew and Luke i How could he he styled king' I What can you tell about him ? What did Herod hear ? How had Christ’s fame been spread abroad ? Where was Herod proba- bly at this time ? Who did he think Jesus to be ? To what does dead refer ? Why did Herod think this ? 15. What other opinions were held concerning Jesus ? What can you tell about Elias? Meaning of the words it is a propliet^ etc. 16. What did Herod’s conscience suggest ? To whom did he say it ? 17. For is explanatory of what? In what prison ? Who was Hero- dias? Who was Philip? 18. How does this verse illustrate the charac- ter of John ? Why was it not Law- fiilj etc. ? 19. What was the effect of this on Herodias ? 20. Why could she not kill him (ver. 19) ? What were Herod’s feelings and con- duct toward John? What is the meaning of observed him ? What was Herod’s character ? What reason does Josephus give as the ground of John’s execution? How may his account be explained in con- nection with this ? 21. What feast-day had come? How was it convenient? Meaning of supper ? Lords ? Of high cap- tains ? Of chief estates of Galilee ? 22. Who was this daughter of He- rodias ? What kind of a dance was this ? What does Dr. Thomson say of Oriental dancing ? What was the effect on Herod and the rest? What rash offer did he make ? 23. What great king was he striving to imitate? What did the oath and the promise indicate ? 24. Wliat did the daughter do ? What did she ask ? 25. How is the eagerness of the daughter shown ? What is the true rendering for by and by ? What is meant by the charger ? Why is John styled the Baptist ? 26. What was the effect of this request on Herod? Meaning of exceeding sorry ? What was the effect of pride and shame upon bim? Meaning of the word translated reject ? 27. Who is meant by an executioner ? Where was probably the feast ? When was John probably executed ? 28. How was the request carried out ? 29. Whose disciples ? What did they do ? Where was the castle of Macbaerus ? See Remarks 17-32. What may you learn of the power of truth ? Of conscience ? Of worldly festivi- ties ? Of worldly amusements? Of rash oaths? Of a mother’s influence? Of the effect of sin ? What other lessons are here taught you ? 360 A YEAR IN MARK. LESSON XVIII. THE TWELVE RETURN. THE FEEDING OP MO!{E THAN FIVE THOUSAND. Ch. 6 : 30-44. A.D. 29 ; Spring. Matt. 14 : 13-21 ; Luke 9 : 10-17 ; Jokn 6 : 1-14. Parallel Passages : 30. What does the word apostle mean ? From whence came they ? How came they to return at this time? What did they report ? 31. What did Jesus say ? Why should they go apart to a desert place ? 32. What era in Christ’s ministry did the death of John form ? Into what regions does Jesus extend his journey after this ? From what place did they depart ? Why ? To what place ? What is meant by desert place I How did they de- part ? 33. What did the people see, and what did they do? 34. Jesus came out from what ? How had the disciples enjoyed rest? How was Jesus affected by the sight of the multitude ? Meaning of moved with compassion 1 How were the people as sheep without a shepherd ? VMiat did Jesus do? What great feast was nigh ? 35. Meaning of day . . far spent ? Who are meant by his disciples 36. What do they advise Jesus to do ? Why ? 37. What did he answer them ? What is the value of two hundred pennyworth '1 What was Philip’s opinion? (John 6 : 5-7.) 38. How did the disciples know the number of loaves with them ? What kind ? What shape were the loaves usually? 39. What did Jesus com- mand? Where was this plot of green grass probably? 40. How was the command obeyed ? Mean- ing of the phrase translated sat down in ranks 2 41. What can you say of looking up to heaven 1 Mean- ing of blessed ? Its relation to gave thanks? (John 6 : 11.) How did Je- sus separate the bread ? What part did the disciples act ? Emblem of what ? What about the two fishes ? 42. What two facts are stated in this verse? 43. What did Jesus now command ? (John 6 : 12.) What kind of baskets are here meant ? From whence were the fragments gath- ered? 44. How many ate? What attempts have been made to explain this miracle away? In what do the four evangelists agree? What exhibitions of divine power similar to this are recordc d in the Old Tes- tament? How does Jesus exhibit himself in this miracle ? See Remarks 33-45. What may we learn regarding our prayers ? In regard to rest ? Respecting our duty to the spiritually destitute? Regarding Jesus ? About doing good ? "About obeying Christ ? About order and system? Giving thanks ? Prudence and economy ? Christ the living bread? What else may you learn ? A YEAR IN MARK. 361 LESSON XIX. JESUS GOES TO THE LAND OF GENNESARET. WALES UPON THE WATER. Ch. 6 : 45-56. A.D. 29 ; April. Parallel Passages : Matt. 14 : 22-36 ; John 6 : 15-21. How does Mark’s account of the events of this lesson compare with that of the other evangelists ? 45. How did Jesus constrain his disciples ? Why did he do this ? Meaning of Betlisaida How might it be applied to two places ? What is Dr. Thomson’s view regarding Bethsaida ? What reasons can you give for supposing two towns of the same name ? Where does Prof. Por- ter suppose the site of the western Bethsaida to have been ? 46. How did Jesus send the multitude away ? Whither did he retire ? For what ? Probable subjects of his prayer? 47. What emning is here indi- cated? Meaning of the phrase in the midst of the sea^ 48. How does Mark vividly describe the scene. Meaning of the words trans- lated toiling in rowing? Which w^ay was the wind blowing ? How does Dr. Thomson describe tlie scene ? When was the fourth w atch ? How could Jesus walk on the water ? Why would Jesus have passed by them? 49. What did they suppose him to be ? Meaning of a si)irit ? Of cried out ? 50. What reason is introduced by lor ? Meaning of were troubled ? What did Jesus do? How did he allay their fears ? Who relates Peter’s attempt tow^alk on the water? 51. What occurred upon Christ’s entering the sliip ? How is their great astonishment ex- pressed ? Can you explain the lan- guage? 52. What was the reason of their undue astonishment ? Mean- ing of the phrase their heart was hardened 2 How explained ? 53. Where was the land of GrOn- nesaret ? What do Josephus and Prof. Stanley say about it ? Mean- ing of the words translated drew to the shore ? 54. Was it at a vil- lage? How did the people of the region know him ? 55. What vivid description in this verse ? Why did they carry about their sick ? 56. What is meant by country ? By the streets ? By border of his gar- ment ? What of their faith ? Of the many miracles Jesus performed ? Which was one of the cities ? Application. See Remarks 46-56. What may we learn concerning Christ, his example, and his dealings with us ? What does superstition indicate ? Concerning trials ? Con- cerning knowing Jesus? About bringing others to Jesus? About the necessity of personal faith? What other lessons are taught in this passage ? 362 A YEAK IN MARK. / LESSON XX. EATING WITH UNWASHEN HANDS. THE TRADITION OF THE ELDERS. Ch. 7 : 1-13. A.D. 29 ; probably May. Parallel Passages: Matt. 15 : 1-9. April or May, A.D. 29. Of wliat does Mark give us a glimpse at the beginning of this chapter ? What events occurred in the interval passed over between this and the preceding chapter ? About what time of the year was it probably now ? Which evangelist gives the fullest account of the incidents of this and the next lesson? 1. Who were the scribes '? What led them to come together to Jesus? From whence had they come? Wherefore had they come ? 2. What did they see ? What is meant by defiled ? How did the Jews eat? 3. Why does Mark make further explanations in this verse and the next ? What is meant by the words except they wash their hands oft? What can you say of the word translated wash in this verse ? What is meant by tradition here ? By elders ? How did the Pharisees regard their tra- ditions? 4. What is meant by market? To what extent would they be defiled there ? What is meant by the word translated wash in this verse ? What can you say of the usages of the Jews in har- mony with this? What other usages does Mark record ? What does Dr. Gill say about them ? 5. How do the Pharisees show their want of frankness? 6. How did Jesus answer them? What is meant by hypocrites ? Where is the Scripture quoted found? Will you explain it ? 7. To what do doc- trines refer ? 8. The reason for what does Jesus now give ? Mean- ing of laying aside ? What is put in contrast to God ? What does Dr. Gill say about the rules of the rab- bins regarding the cleanness or un- cleanness of things ? 9. What fur- ther did Jesus say to them ? Will you explain the language ? 10. Where are these words of Moses re- corded ? How did J esus regard Mo- ses ? Meaning of let him die the death ? 11. Meaning of Corban ? Explain its use. What does Dr. Al- exander say ? Meaning of by wiiat- soever thou mightest^ etc. What does Dr. George Campbell say ? What about the phrase he shall be free ? 12. What is the result stated in this verse, and the next? 13. Meaning of making . • of none ef- fect ? Of ye have delivered ? Application. Remarks 1-10. How does Jerusalem illustrate opposition to Jesus ? Who are the successors of the Pharisees at the present day ? What may you learn in regard to worship ? On what should your re- ligion be founded ? What about traditions ? What regarding Christ and the law ? In regard to the fifth commandment? What other thoughts does this lesson suggest ? A YEAR IN ]MARK. 363 LESSON XXI. MORAL AND PHYSICAL DEFILEMENT. Ch. 7 : 14-23. A.I Parallel Passage 14. What is here implied regard- ing tlie preceding interview of the Pharisees with Jesus ? What is the implication and meaning of lieark- eil, etc. ? 15. What great principle does Jesus here state? Hosv is it reconciled with the Mosaic precepts ? 16. What is the meaning of this verse ? 17. What did Jesus now do ? What is meant by entered into the house I Who are meant by his dis- ciples ? What does Matthew (15 : 12-14) relate at this point? Who asked Jesus? Why is the saying of Jesus called a parable 1 18. What is the meaning of the question, Are ye SOj etc. ? How can you explain their difficulty? When was Peter taught the same lesson on a broader scale? To what kind of defilement does the last part of this verse refer? 19. What reason does Jesus give in this verse ? What is meant by heart! 20. What does Jesus now state ? What is the meaning ? What is meant by the man! 21. How is this verse connected with . 29 ; probably May. : Matt. 15 : 10-20. the last? What comes forth from the heart ? How does this catalogue of sins compare with that given by Matthew ? What is meant by evil thoughts ! What does the use of the plural suggest? Which com- mandment is violated by the other sins mentioned in this verse ? 22. What is covetousness ! \Miat is meant by wickedness? Why is the singular used in the original from this point? What is meant by de- ceit ! By lasciviousness ! By an evil eye ! By blasphemy ! By foolishness ! 23. What does Jesus do in this verse'? What is meant by defile the man ! Application. Remarks 11-19. What duty do vers. 14 and 16 sug- gest ? What is the chief seat of human defilement ? Wliat may you learn regarding the spiritual duh ness of Christians ? Concerning hu^ man depravity ? Of latent evils in the heart ? Concerning true purity ? Of the necessity of a change of heart ? Are any other doctrines or duties suggested ? 364 A YEAR IN MARK. LESSON XXII. THE CANAANITISH WOMAN. A DEAF AND DUMB MAN HEALED. Ch. 7 : 24-37. A.D. 29 ; probably May. Parallel Passage : Matt. 15 : 21-31. Which evangelist goes most into details ? 24. From wliat region did Jesus depart ? To wliat regions did be go ? What can you tell of Tyre and Sidon? Where did Jesus seek retirement ? Explain the expres- sion but he could not be hid. 25. How came he to be discovered ? What does young or little duugJiter express? What ailed her? How did the mother manifest her faith ? 26. What is meant by a Oreek 1 By Syronhenician ? Meaniug ot by na- tion f How does Mark differ in his description from Matthew ? Where did the woman beseech Jesus ? 27. What did Jesus answer her? Mean- ing of children *2 Of dogs ? What kind of dogs ? What is there sig- nificant in this ? 28. What does the answer of the woman illustrate? What did she admit when she said Yea, Lord ? What instead of yet is the correct translation ? Will you explain her answer ? 29. What did J esus say to her ? 30. How did the mother find her daughter? What state does the words laid upon the bed indicate ? 31. What direction and course of journey did Jesus now take ? What and where was Decapolis ? 32. Where did Jesus sit (Matt. 15 : 29) ? Who are meant by they? Who be- fore this had spread abroad the fame of Jesus (ch. 5 : 30) ? Who alone re- lates this miracle? Why important? What is meant by impediment in his speecli ? What did this result from ? 33. Why did Jesus take him aside ? Why did Jesus use external acts in healing? What may Jesus teach us in thus doing ? 34. Why did Jesus look up ? What was the nature of his sigh? What did it suggest ? What did he say ? 35. What is meant by his ears were opened ? What is implied about his impediment ? 36. What did Jesus charge them ? Why ? What did they do? 37. What was the effect of the miracle on them? Meaning of beyond measure ? What can you say of the phrase He hath done, etc. ? What does Dr. Hovey say about this miracle? Application. Remarks 20 - 35. What do you learn regarding prayer? Going to Jesus for others? Exer- cising faith? Coming to God as poor sinners ? How should parents feel for their children ? About spiri- tual stammerers? How are Christ’s acts perverted? What other doc- trines or duties are suggested ? A YEAR IN MARK. 365 LESSON XXIII. FEEDING THE FOUR THOUSAND. A BRIEF VISIT TO GALILEE. Ch. 8 : 1-13. A.D. 29; Summer. Parallel Passage : Matt. 15 : 32-39 ; 16 : 1-4. Where was Jesus at tliis time ? About what month was it ? 1. What had probably brought the great mul- titude together ? Who are meant by his disciples 1 2. How long had the multitude been with them ? 3. How does Jesus represent their wants ? 4. What kind of a locality is here referred to and implied ? Should the disciples have expected a repetition of the miracle of feed- ing ? What are some of the evi- dences that there were two instances of miraculous feeding ? 5. How much provision had they ? Did the disciples now seem to have expected a miracle ? 6. What did Jesus com- mand ? What did he do? What does the expression on the ground imply ? 7. What are spoken of in this verse ? How ? 8. What is meant by the words were filled 2 At what moment was the miracle performed ? What is meant by the broken meat that was left ? What kind of baskets were those now used ? How do they compare with those used at the former feeding ? 9. How many ate ? What evidence of simplicity and truthfulness is here presented ? How did Jesus present himself in these two mira- cles ? To whom ? 10. When did they embark ? What sliip ? Where was Dalmanutlia '! Where did Jesus land ? Meaning of the phrase into the parts ? 11. From whence came the Pharisees ? Of what is this a vivid picture ? What did they do? What is meant by seeking 1 By a sign from lieav- en ? Were they expecting such a sign? 12. What kind of a sigh is here recorded ? Who alone records it? What did Jesus say? What kind of a generation was that ? Meaning of the expression no sign shall be given ? How is this lan- guage harmonized with that in Matthew, but the sign of Jonah ” ? 13. What did Jesus then do ? Where did he go ? Application. Remarks 1-9. How should we imitate the compassion of Jesus? What may we learn about following Jesus in great straits? About waiting on Jesus ? How may we be known as Christians ? How should we seek after truth ? About wickedness and unbelief ? Of grief over sins ? Of Christ leaving men to themselves ? Can you think of any other ways in which this pas- sage may be practically applied ? 366 A YEAR m MARK. LESSON XXIV. THE LEAVEN OF THE PHARISEES AND OF HEROD. A BLIND MAN HEALED. Ch. 8 : 14-26. A.D. 29 ; Summer (possibly June). Parallel Passage : Matt. 16 : 4-12. 14. Where were tlie disciples wlien they forgot to take bread ? Wliat minute record is liere notice- able ? 15. Of what does this verse afford us an example ? What can you say of leaven as a figure ? What of the leaven of Herod ? How do the accounts of Matthew and Mark compare at this point ? Why may Mark speak specially of Herod and his party? Why does Jesus charge his disciples ? 16. How did the disciples take Christ’s warning? 17. For what did Jesus rebuke them? Will you explain the language ? 18. Of what prediction do the terms herein remind you ? 19, 20. What two kinds of baskets are distin- guished in the original ? What does this show? 21. What is the meaning and point of the question in this verse? What did the disci- ples then understand ? What makes this miracle (vers. 22-26) of special interest ? Who alone relates it ? 22. What journey were they pursuing ? What Betll- Srtida was this? Who brought the blind man to Jesus? What may be said of their faith ? What kind of blindness was this ? Why are those who brought him so conspicuous ? 23. Why would Jesus perform the miracle in private? Who probably witnessed the miracle ? What out- ward applications did Jesus use ? Why? Why did Jesus ask if he saw aught ? 24. What cliid the blind man see? How should his exclamation be translated, according to the oldest manuscripts ? Of what is this lan- guage the evidence ? 25. For what is the blind man now prepared ? What is meant by was restored I By the word translated clearly ? What can you say about the gradual process of this cure ? What about blindness in Palestine ? 26. What does this verse imply concerning this man’s home? How was Jesus enabled to proceed quietly on his journey ? Practical thoughts. See Remarks 10-21. How may we follow Jesus in improving topics of present interest ? What may you learn respecting false doctrines ? About even one error ? What does ver. 15 teach us to guard against ? What may we learn re- garding Christians and spiritual ig- norance ? What kind of food should we be most anxious about ? Why should we consider past mercies ? What may we learn regarding sin- ners ? About Christ’s manner of working? His condescending favors in the salvation of souls ? Where is a good place for beginning a re- ligious life ? What other thoughts ? A YEAR IN MARK. 3G7 LESSON XXV. PETER’S CONFESSION. CHRIST PREDICTS HIS SUFFERINGS. THE DUTY AND NECESSITY OP SELF-DENIAL. Ch. 8 : 27-38 ; 9 : 1. A.D. 29 ; Summer. Parallel Passages : Matt. 16 : 13-28 ; Luke 9 : 18-27. What period of Christ’s ministry may he said to begin at this point ? 27. From whence did Jesus go ? To what places ? What can you tell about Caesarea Philippi ? What were the towns of Caesarea Philippi ? Will you explain the circumstances and intent of the question. Who do men, etc. ? 28. What do we have in the answer? Explain these opinions. 29. What does Jesus now do? Who answered? For whom did he answer ? Why ? What does Peter’s language indicate ? How does Mark’s account agree with those of Matthew and Luke? 30. What did he charge them ? Why ? 31. What did he now begin to teacli ? How did his teaching from this time differ from that in the past ? Explain the title Son of man 1 Who were the elders? The chief priests ? The scribes ? What did these three classes constitute? What is meant by after three days ? 32. How did he utter the saying? Meaning of openly ? What was the effect upon Peter ? Explain began to rebuke ? How does this scene accord with the character of Peter ? 33. What vivid descrip- tion does Mark here give ? Why did Jesus rebuke Peter ? How could Jesus term him Satan? Meaning of for thou savorest, etc. ? 34. Why did he now call the peo- ple with his disciples ? Meaning of whosoever will? What is meant by the phrase take up his cross ? 35. What is the meaning of the words will save his lite, etc. ? Of shall lose his life, etc. ? 36. What is the force of the inter- rogative form ? What is it to lose his own soul ? What is meant by soul ? 37. What is the meaning of this verse? 38. What is it to be ashamed of Christ ? How bad Peter felt ? What is meant by adulterous and sinful generation ? To what coming does Jesus refer? Who are holy angels? Ch. 9 : 1. Where should this verse have been connect- ed ? What does Jesus say? WJll you explain the words shall not taste, etc. ? What is meant by the kingdom come with power ? Practical application. See Re- marks 23-35. What may you infer concerning many who speculate about Jesus? About faith and con- fession ? About the time of uttering truth ? Concerning the necessity of the atonement? Of tlie weakness, ignorance, and errors of Christians ? Of the value of self-renunciation ? Concerning the death of self? Of the soul ? Of being ashamed of Christ ? What else may you learn ? 368 A YEAR IN MARK. / LESSON XXVI. THE TRANSFIGURATION. CONCERNING ELIJAH. Ch. 9 : 2-13. A.D. 29 ; Summer (possibly July). Parallel Passages : Matt. 17 : 1-13 ; Luke 9 : 28-36. How does Jesus present liimself in this passage ? Whose account is the most vivid ? 2. Six days after what ? How is this harmonized with the ** eight days” of Luke (9 : 28)? What con- nection between the preceding dis- course and the transfiguration ? How was Peter, James, and John specially favored? When did the transfiguration take place ? Where ? What does Dr. Hanna say of Mount Hermon ? What is meant by trans- figured 1 By before them I 3. Mean- ing of shining ^ What can you say of the ancient art of whitening ? 4. Who attended Jesus? Meaning of the phrase there appeared to them ? What about Mark's phrase, Elias with Moses 1 Of what were Elijah and Moses the representa- tives? What was the subject of their conversation ? 5. What was the effect on the disciples ? How is the word answering here used ? By what title did Peter address Jesus ? What was the state of Pe- ter’s mind? What is meant by ta- bernacles I How does Mark name the three personages ? 6, How does Mark explain this strange request ? Meaning of wist not, etc. ? 7. What two more wondrous events occurred ? Of what was the cloud a symbol? Who are meant by them? From whom came the TOice ? What is significant in the command. Hear him ? 8. How did this glorious scene end? Will you explain the expression they saw no man ? What can you say of the words, Jesus only ? In what relation may tlie transfigu- ration stand to Matt. 28 : 18 ? 9. What charge did Jesus give the three disciples ? When would be the time to tell it ? 10. Meaning- of the phrase kept that saying with or to themselves ? How were the disciples troubled about the resur- rection ? 11. What led to the question re- garding Elijah ? 12. What did Je- sus say to them? What is the meaning of restoreth all things? How was John the Baptist the Eli- jah of prophecy ? What part of this verse is a question ? Meaning of set at nought ? 13. What does Jesus now positively state ? How was prophecy fulfilled in John? Practical lessons. Remarks 2-17. What may we learn regarding Christ’s glory ? Concerning depart- ed spirits ? Glorified saints ? Con- cerning heaven ? Regarding Christ as our Teacher? Regarding formal- ists ? The interpretation of pro- phecy ? What other lessons can you suggest ? A YEAH IN MARK. 369 LESSON XXVII. I HEALING A POSSESSED LUNATIC WHOM THE DISCIPLES COULD NOT HEAL. Ch. 9 : 14-29. A.D. 29 ; Summer. Parallel Passages : Matt. 17 : 14-21 ; Luke 9 : 37-43. How does Mark’s account of tliis miracle compare witli the other two ? 14. When was this? Who are meant by his disciples 1 What about the multitude? Who were also in the crowd? What is meant by qiiestioiiing with them? 15. Why were the multitude amazed ? What did they then do ? 16. Whom does Jesus ask ? 17. Why did they not answer ? How did the matter of disputation come out ? What is meant by a dumb spirit ? 18. What does the father describe in this verse ? The meaning of taketh him ? Of tearetli him? Of giiasheth ? Of piiieth away ? To whom did he speak ? What is the meaning of the expression tliey could not ? How was this ? What analogy with Moses? 19. Whom does Jesus an- swer ? How were they a faitliless geiieriltioii ? Will you explain the exclamation, how long, etc. ? 20. What about the vivid description in this and the three following verses ? Meaning of tare him ? 21. Why did Jesus ask the father concerning the child ? 22. How does the father answer ? How much faith does he seem to have ? How does he entreat for his child? 23. What does Jesus answer? Upon what does he con- dition the cure ? What strange ar- gument do some found on this? 24. What was the effect of Christ’s answer upon the father ? Will you explain the prayer, help my unbe- lief ? 25. What now occurred ? What did Jesus do? The peculi- arity of the charge enter no more into him? 26. How does the demon depart ? How did he leave the child? 27. What further exhibition of divine power is here recorded ? 28. What conversation now oc- curred ? What is meant by into the house ? \Miat does their question imply? 29. What does Jesus an- swer? What do the words this kind imply ? What was the cause of the disciples’ inability? Were they accustomed to fast ? Practical lessons. Remarks 18-27. What may we learn regarding the world in Christ’s absence from his people ? Concerning the dependence of Christians on Christ? Concern- ing the power of Satan over chil- dren ? Concerning the duty of pa- rents ? What encouragement to parents? Concerning faith and un- belief ? Christ and the devil ? What does excessive manifestation of wickedness often indicate ? Of the effect of unbelief? Of the im- portance of prayer and fasting ? Do you think of any other lessons which may be learned from this passage ? 370 A YEAR IN MARK. LESSON XXVIII. JESUS A SECOND TIME FORETELLS HIS DEATH AND RESURRECTION. THE GREATEST" IN CHRIST’S KINGDOM. Ch. 9 : 30-37. A.D. 29; Summer. Parallel Passages : Matt. 17 : 22-27 ; 18 : 1-5 ; Luke 9 : 43-48. 30. From whence did they depart ? Through what region? To what place ? What was it that he would not have known ? What may we learn regarding this period from Matt. 17 : 22 and John 7:1-9? 31. What special reason for private journeying is given here ? Who are meant by disciples 1 What is meant by the words tlie Son of man is delivered? From a com- parison of the first three evangelists, what do you learn regarding these instructions? What additional in- formation does Jesus impart at this time? 32. How can you explain the fact that they understood not ? In what respect was their fear to ask him true to life ? 33. To what place did they come ? What miracle does Matthew (17 : 24-37) relate at this point ? Why may Mark have omitted it ? Mean- ing of being in the house ? What house ? Who asked ? How may you harmonize the three accounts ? What is meant by the word trans- lated disputed ? 34. Why were they silent? What reason does for in- troduce ? What is meant by among themselves ? What ideas had they of the Messiah’s kingdom ? What may have given rise to this disputa- tion ? 35. What was the usual posture of teaching among the Jews? Whom did Jesus call to him? What did Jesus say? The meaning? What can you say of the word translated servant ? 36. How does Jesus teach humility and true greatness ? What is the characteristic of Mark’s de- scription ? Whose child was this ? 37. What does J esus say ? What is meant by whosoever shall receive ? By such little cliild ? In my name ? What is meant by receivetli me ? What did Jesus thus teach regard- ing his kingdom ? Practical truths. See Remarks 28-38. When should we avoid per- secution ? Why should we suspect our own ignorance ? What should we avoid dLing ? What do we learn respecting pride and ambition ? Re- garding Christ’s standard of great- ness ? Concerning moral excellence and greatness ? Concerning little children? Of the importance of childlike humility ? Of what has Christ set us an example ? The union of Christ and his people ? What other profitable thoughts does this lesson suggest ? A YEAR IN MARK. 371 LESSON XXIX. THE ZEAL OF JOHN. AVOID GIVING OFFENSE. Ch. 9 : 38-50. A.D. 29 ; September (possibly October). Parallel Passages : Matt. 18 : 6-14 ; Luke 9 : 49, 50. 38. What led John to refer to a recent incident ? Wbat did J olin answer 2 Meaning of the words in tliy name? What part did John probably take in forbidding this man ? What is meant by the phrase he follow ed not ns ? 89. What does the answer of Jesus show? Mean- ing of the words lightly sneaky etc. ? What distinction does Lange ob- serve here ? 40. How does Jesus clinch the argument ? 41. What spirit should therefore be exercised ? What does a cup of cold w ater represent ? How is the language strongly expressed ? 42. To what opposite thought does Je- sus now pass ? What is meant by the words translated wiiosoever shall offend ? What is meant by these little ones? By the phrase it is better for him ? What is the millstone here meant? What can you say of executions by drowning ? 43-48. What duty does Jesus here teach ? What are the Itand^ foot^ and eye ? What do they represent ? What is meant by offend thee ? What do the commands cut it off, pluck it out, denote ? VVTiat is meant by halt? What life? To what does kingdom of Crod refer ? What can you say of hell ? Of the fire that never shall be quenched ? Will you explain the expression w here their w orm dieth not, etc. ? 49. How has this verse been re- garded ? What does for introduce ? To whom does every one refer ? To what are the words shall be salted an allusion ? What by salted with fire ? What is meant by every sa- crifice ? What by salted with salt ? 50. What does Jesus do in this verse? For what is salt good ? What does this represent? What can you say about salt becoming saltless? Will you explain the question w herewith will ye season it ? What does it imply ? What exhortation does Jesus close with ? Meaning of it ? What does the last clause show? See Remarks 39-48. What do you learn concerning mere party zeal ? Of deeds done for Christ ? Concerning authors of error and divisions? Concerning causing a Christian to go astray ? What must be renounced in order to salvation ? What do you learn regarding future punishment ? What regarding the influence of Christians ? What other thoughts does this passage suggest ? 372 A YEAR m MARK. LESSON XXX. PKECEPTS CONCERNING DIVORCE. BLESSING THE LITTLE CHILDREN. Ch. 10 : 1-16. A.D. 30 ; probably March. Parallel Passages : Matt. 19 : 1-15 ; Luke 18 : 15-17. What do we. have in this chap- ter V What events occurred during the period between the last chapter and this? What evangelists give an account of these events ? 1. From whence did Jesus depart? In what two ways can you explain And he arose up from thence ] Why did Matthew and Mark silently pass over about six months of Christ’s ministry ? Meaning of the coasts of Judea *2 Explain the words hy the farther side of Jor- dan? Had the people of Perea heard Jesus before ? 2. What new mode of opposition is here related? What two opin- ions respecting divorce were there among the Jews? Why did the Pharisees ask the question ? 3. How does Jesus reply ? 4. What is the meaning of sufered ? What does Deut. 24 : 1-3 teach regarding di- vorce ? 5. What was the reason Of this Mosaic enactment ? Meaning of hardness of your hearts ? A command to do what ? How would this regulate and restrain divorces ? 6. What is the argument from crea- tion ? What does tlie fact that God made the first human pair male and female show? 7. What does Jesus quote ? To what cause ? What re- lation is implied to be stronger than that of father and mother ? 8. What is meant and taught by the words one flesh ? 9. What conclusion does Jesus draw? Explain the words let not man ? 10. What kind of interview is here introduced? 11. How do you ex- plain this verse ? 12. What does Jesus teach regarding the woman putting away her husband ? What then is the only one ground of di- vorce ? How does this apply to our age ? 13. What is meant by young chil- dren ? How were they brought ? What is suggested by the words that he should touch them ? Why did the disciples rebuke those who brought them ? 14. Meaning of much displeased ? Meaning of the phrase for of such is the kingdom of heaven ? To whom does such special- ly refer ? What truth concerning lit- tle children is here conveyed ? What in regard to the salvation of infants ? What is its bearing upon infant baptism ? 15. What does Jesus state in this verse ? What does it show to be essential to true disciple- ship ? 16. What is the meaning of the word took them up ? What else did Jesus do^ Practical lessons. Remarks 1-16. What may we learn from vers. 1 and 2 ? What is our standard in matters of religion? How must Scripture be studied? What may we learn regarding certain laws which God has given ? What do you learn about marriage ? About human governments and divorces ? In regard to our duty ^o little chil- dren ? In regard to the salvation of infants ? What can you say about in- fant baptism ? What other lessons ? A YEAR IN MARK. 373 LESSON XXXI. THE HIGH YOUNG RULER. FORSAKING ALL FOR CHRIST. Ch. 10 : 17-31. A.D. 30 ; probably March. Parallel Passages : Matt. 19 : 16-30 ; Luke 18 : 18-30. Which evangelist gives the full- est account? 17. From where did Jesus go forth? Meaning of the words into tlie way ? Who came to Jesus? How? How did he ad- dress Jesus? What kind of ques- tion did the young ruler ask ? Meaning of inherit s Of eternal life? 18. How does Jesus reply? What is Christ’s meaning in this verse ? 19. To what does the second j^art of our Savior’s answer refer ? What is the force of the words Tliou knowest the coniinaiKlinents ? Why did he direct him to the law ? Why to the second table? Which one is referred to by Defraud not I 20. What did the young ruler reply ? How had he observed the law ? 21. Explain the words loved him. What does Jesus now proceed to do ? What did the young man lack ? How does Jesus show him this? Why must his possessions be sacri- ficed ? How does the spirit of this command apply to every disciple ? 22. What was the efierct on this young man ? Was this a crisis in Ids history? What if he had re- nounced his love of wealth ? 23. What peculiarity of Mark may liere be noticed ? Meaning of the expression how hardly, etc.? 24. The effect on the disciples ? To what did Jesus answer ? How did Jesus address them ? What is the great evil and hindrance in riches ? 25. Will you explain the phrase the eye of a needle ? Explain the verse ? 26. What was the effect of this on the minds of the disciples? Mean- ing of astonished oat of measure ? Will you explain the question wJlo then can be saved ? 27. How did he look upon them ? Explain the declaration with Cod all things, etc. ? 28. What is the force of began ? What led Peter thus to speak ? How are we to regard his exclama- tion ? What does Matthew (19 : 27) add ? 29. How may the answer of Je- sus be divided ? Which evangelist gives the first part? What part does this verse and the next form? In what order are the family rela- tions mentioned ? How is Christ and his cause related ? 30. What is here promised ? What kind of relatives are mentioned in this verse ? Mean- ing of the words with persecutions ? Will you explain what eternal life is? 31. What does Jesus now an- nounce? What does Jesus mean by first? By shall be last ? What would Jesus teach his disciples? Application. Remarks 18-30. What do sinners commonly desire to do ? What may we learn r(‘- garding the relation of the law to us ? Regarding knowledge of our- selves ? Regarding Christ’s love for sinners ? What does Christ demand of us ? What may we learn regard- ing riches and the rich? How should the poor feel ? How is sal- vation impossible, yet possible ? What is the result of giving up all to Christ? What else may you learn ? 374 A YEAR IN MARK. LESSON XXXII. JESUS THE THIRD TIME FORETELLS HIS SUFFERINGS. THE AMBITIOUS REQUEST OF JAMES AND JOHN. Ch. 10 : 32-45. A.D. 30 ; March. Parallel Passages : Matt. 20 : 17-28 ; Luke 18 : 31-34. 82. In what way ? What miracles did Jesus work on this journey ? Where were they? Explain the fit- ness of the words going up. What is meant by his going before them? What amazed the disciples ? Whom did he take apart from the others ? Why ? How does this prediction of his suffering differ from his former predictions ? 33. The use and force of the word behold? Meaning of delivered ? To whom should he be delverei? What should they do? Meaning of the word Grentiles ? 34. What further is foretold in this verse ? What is the meaning in- tended in the words shall rise again I Did the disciples understand him (Luke 18 : 34) ? 35. Who were James and John ? Who made the request ? Meaning of the words translated Master, we would ? What kind of a request, and how do they act in making it ? 35. Why would not Jesus promise beforehand ? 37. What do they de- sire ? What led them to make such a request ? What positions do the right hand and the left hand de- note ? 38. How were tliey ignorant of what they asked ? What is meant by drinking the cup ? Will you explain the phrase baptize with the baptism, etc. ? To what does the baptism specially refer ? 39. What can you say of their answer, We can? How were fulfilled the words ye slnill indeed drink, etc. ? 40. Will you explain this verse ? 41. Who heard this request? What was its effect on them ? What spirit prompted all of them? 42. What did Jesus do ? Meaning and intent of the words which are ac- counted to rule ? What spirit actu ates these rulers? 43. How should it be different among his followers ? What is meant by the language shall be your minister? 44. How were they to become the first ? What is the meaning of servant ? Explain the language ? 45. How does Jesus illustrate and enforce this precept and principle? What is meant by ransom ? Will you ex- plain the words for many ? Practical thoughts. Remarks 32- 42. What lessons may we learn from Christ’s willingness to suffer? How do Christians often show their ignorance ? Against what are we taught specially to guard (vers. 35- 37) ? What should we do in seeking the highest places in Christ’s king- dom ? How does God act in his calling and his gifts ? What kind of jealousy is becoming to Chris- tians ? What spirit should Chris- tians avoid, and what exercise ? What kind of sufferings were Christ’s? What other thoughts ? A YEAR IN MARK. 375 LESSON XXXIIL THE HEALING OP BLIND BARTIM^US. Ch. 10 : 46-52. A.D. 30 ; last week in March. Parallel Passages : Matt. 20 : 29-34 ; Luke 18 : 35-43. How does Mark’s account com- pare with that of the other evan- gelists ? 46. What journey were Jesus and his disciples now pursu- ing? What does the name Jericho mean ? Where situated ? Its his- tory? What about a new Jericho ? What village now near it ? What is meant by the words translated as he went out of Jericho I How do you reconcile this with Luke 18 : 35 ? How do you explain the great mimher of people at Jericho ? What can you say about the name Barti- inaeiis ? VVhat is the order of the words in the original? How do you reconcile his account of one blind man with that of two in Matthew ? Where was he sitting ? 47. How does Mark vividly con- tinue the narrative ? How does Bar- timaeiis address Jesus ? Meaning of the title Son of David H What does the prayer have mercy on me ex- press? 48. Why did tiie multitude rebuke Mm f What does Dr. Trench remark on this passage ? What was the effect of the rebuke on Bar- timaeus ? 49. What did Jesus do? What can you say of this scene? What did the multitude now do ? 50. How did Bartima3us show his eagerness and joy? 51. How does Jesus answer his importunate re- quest? Why ? By wliat title does Bartimseus now address Jesus ? 52. What do the words go tliy way imply ? What is meant by the words liatli made tliee whole % How did Bartimseus use his right ? Practical thoughts. Eemarks 43- 52. How are sinners blinded? To whom should they go ? Why should they improve present opportuni- ties ? What obstacles must they expect ? How should they act ? What is the sinner’s only plea? What can you say of the compas- sion of Jesus? How should the seeker after Jesus come to him? When will Jesus open the eyes of the spiritually blind ? What will be the conduct of those who are made to see? II ow does the Christian see Jesus? Can you offer any other suggestions ? 376 A YEAR m MARK. LESSON XXXIV. THE TRIUMPHAL ENTRY INTO JERUSALEM. Cii. 11 : 1-11. A.D. 30; Sunday, April 2d. Parallel Passages : Matt. 21 : 1-11 ; Luke 19 : 29-44 ; Joliii 12 : 12-19. What portion of Christ’s ministry does Mark begin to narrate in this chapter ? How does Mark’s account of the triumphal entry compare with that of the other evangelists ? 1. When did the event here re- lated take place ? Can you give the probable order of events ? What does the name Jerusalem mean ? What can you tell of its situation and history ? What is it now called ? Will you tell us about Bethany? About Betlipliage ? Why is Beth- phage placed first in the narrative ? What can you say of the Mount of Olives ? What roads go over the Mount from Jerusalem ? What does Jesus do ? How is Mark’s narrative rendered vivid ? 2. To what village did Jesus send? What would they find ? How is Mark and the other evangelists harmonized with Mat- thew ? Why was a colt on which never man sat selected? Will you tell how Jesus could thus direct his disciples and command loose him, etc. ? 3. What objection is here antici- pated? What answer was to be given ? To what does the Lord re- fer ? What would the owner do ? 4. Where was the colt found ? Meaning of the words where two ways met ? 5. Wlio asked the ques- ti n in this verse? 6, How was it that they permitted them to go with the colt ? 7. What did they use for a saddle ? By whom were asses used ? What was this ? Why did Jesus now ride into Jerusalem ? Why upon the colt of a beast of la- bor? Which route did he probably take ? 8. What did the many do ? What kind of honor was this ? What did others do ? What does the word translated branches mean? 9. Who are those who went before ? What place on the Mount had they proba- bly reached ? How many attended the Passover ? Meaning of the word hosanna? What remark does Dr. Alexander make? In what psalm are the words blessed, etc., found ? Their meaning ? 10. Will you ex- plain this verse ? Why did the people thus applaud Jesus ? 11. What does Mark alone record here ? How did Jesus enter the temple? Meaning of the word temple ? What can you tell about its situation, his- tory, and apartments ? What did Jesus do ? Whither did he go ? Application. See Remarks 1-11. What attribute of Jesus do the first two verses reveal ? To what has Jesus a right ? How should the re- quirements of Jesus be met? What can we employ in Christ’s service ? How should we honor Jesus? What is the true glory of Christ’s king- dom ? What is a special cause for joy ? What should we specially visit in coming to a city or town ? Can you apply this lesson in other , respects ? A YEAR IN MARK. 377 LESSON XXXY. THE BAHREN FIG-TREE. THE TRADERS EXPELLED FROM THE TEMPLE. Ch. 11 : 12-10. A.D. 30; Monday, April 3d. Parallel Passages : Matt. 21 : 12-19 ; Luke 19 : 45-48. 12. When did tlie events of this lesson occur ? In what Respect does Mark show great exactness ? How does he thus compare with Matthew? Where was Jesus ? What time was it probably in the morning? What can you say about tlie hunger of Jesus? Do you think that his dis- ciples hungered with him ? 13. Re- late what you can about the fig-tree ? What did its leaves indicate ? Did Jesus go to the fig-tree for his own information ? Why then ? Could ripe figs be found early in April ? What is the meaning of the words for the time of tigs, etc. ? Of what was the fig-tree an emblem ? 14. What was it that Jesus answered? "What kind of an expression was Xo man, etc. ? Was there vindic- tive feeling in it ? How have skep- tics treated this incident ? How would you answer them ? 15-19. How does Mark’s account of casting out the traders compare with those of Mattliew and Luke ? When did a similar cleansing, re- lated by John, occur? What can you say of these two cleansings ? 15. On what day did this cleansing occur? What is pre-eminently the temple of God ? In what part of the temple were these traders? How did Jesus cast them out? What were money-changers ? Why were doves sold ? How did these persons profane the temple? 16. What is here alone recorded by Mark ? What does it imply ? What kind of ves- sels are meant? 17. What did Je- sus teach them ? What prophecies does he quote ? What place is meant by My liouse ? Why called a house of prayer ? What is meant by all nations ? Why did Mark alone add this ? What is meant by the word translated tliieves ? How had they thus made it? Was Mai. 3 : 1-3 now being fulfilled ? 18. What does Matthew record at this point ? What did the scribes and chief priests hear? What was the effect on them ? What did they seek to do? How did they seek? Why? 19. What time of day had come? Where did Jesus go ? Practical lessons. Remarks 12-19. What beside an outward profession must we have? Wdiat shall be- come of those who fail to bring forth fruit unto God ? What should Christ’s followers do in reference to his house and worship ? What do you learn about carrying the world into the worshii) of God ? What is God’s house ? What are formal and hypocritical churches? What will faithfulness in duty arouse ? What other lessons ? 378 A YEAR IN MARK. LESSON XXXVI. THE WITHERED FIG-TREE. CHRIST’S AUTHORITY QUESTIONED. Ch. 11 : 20-33. A.D. 30 ; Tuesday, April 4tli. Parallel Passages : Matt. 21 : 20-27 ; Luke 20 : 1-8. 20. What morning is liere meant ? Where were Jesus and his disciples? Was this the first time of seeing the fig-tree since the preceding morn- ing? Meaning of the words dried np from the roots ? How does Mark’s account compare with Mat- thew’s ? 21. Who is here specially mentioned? Was he surprised? Meaning and application of the word cnrsedst here ? 22. How does Jesus answer ? 23. What mountain 2 What is implied ? Will you give tlie two sides of faith here described ? What farther can you say of true faith ? 24. What can you say about true prayer ? What is meant by tlie words translated believe that ye receive them T How illustrated by Daniel ? By the Christian pa- rent ? To what does this ])romise relate? 25. What does Jesus add in this verse? 26. W’hat does this verse state ? 27. Where had Jesus now come? Of what wa's his walking in the temple suggestive ? Who came to him ? 28. W^hat is the meaning of their questions ? Wlio authorized teachers and tried false prophets ? Why did they ask him ? 29. How did Jesus answer them ? How might he have answered them ? 30. What is meant by tlie baptism of John ] How muclf did this question in- volve ? 31. WTiat was the effect of this question on them ? What was the first horn of their dilemma ? 32. What the second? What would they have preferred to have said ? 33. What kind of answer dll they give? Meaning of the word trans- lated We cannot tell I How did Jesus answer? What is the full meaning of this reply ? What para- ble does Matthew (21 : 28-32) at this point add ? Practical thoughts. Remarks 20- 33. Is the vegetable creation de- pendent on Christ? How is Jesus exhibited as the lion, as well as the lamb? What do we learn of faith and prayer ? W^hat effect should Christ’s miracles have upon us ? What are two conditions of accepta- ble prayer? What must the ser vants of Christ expect from their enemies? What do you learn re- garding religious teachers ? What kind of arguments are often the most effectual ? W^hat may you learn regarding honesty and dis- honesty in religious matters? What else may you learn from this pas- sage ? A YEAR IN MARK. 879 LESSON XXXVII. PAKABLE OF THE WICKED HUSBANDMEN. Ch. 12 : 1-12. A.D. 30 ; Tuesday, April 4tli. Parallel Passages : Matt. 21 : 33-46 ; Luke 20 : 9-19. What account does Mark con- tinue in tliis chapter ? What does this parable represent ? How does Mark’s account compare with that of Matthew ? 1. What does the first sentence of this verse imply? Why did Mark here relate this parable only ? To whom did he speak it? How is vineyard often used in Scripture ? What was the hedge ? What is meant by the word translated wine- fat 1 Will you describe a wine- press ? What is meant by tower I Its use ? Who were Iiushandinen ? What about renting of vineyards ? Meaning of the words went into a far country 1 2. At what season ? What fruit 3. How did the hus- bandmen treat the servants ? How did they ’treat the first one ? 4. How did they treat the second ? 5. How the third ? How many otliers 1 G. What did the owner now do ? What does Mark alone record about his son 2 7. What is meant and im- plied by the heir? Wbat similar language in Gen. 37 : 20 ? Was the parable life-like at this point ? S. What did they do ? 9. Meaning of the question here asked ? Who gives the answer ? What is the grand design of the parable ? What is its center of com- parison ? Who does the man or lord of the vineyard represent ? The husbandmen? The vineyard? The planting ? The hedge ? The wine- press ? The tower ? The letting out to husbandmen? The house- holder going into another country ? The fruit ? The servants ? The son ? The reverencing his son ? The killing him? The giving the vineyard unto others ? 10. How does Jesus further apply the parable ? \A hat Scripture is here quoted? Who does the stoiie represent ? Who were the builders 1 Meaning of the word translated re- jected ? Of the words head of the comer? 11. What is the meaning of this verse? 12. What was the effect of the parable on the chief priests? What did they now do? Reflections. Remarks 1-11. Why has God a right to our service ? What of God’s dealings with the Jewish nation? What argument for human depravity ? What should a church be ? What do you learn regarding the guilt and conse- quences of misimproving and re- jecting the gospel ? What two kinds of stones ma}^ Christ become? Of what is Christ the rock ? What may you learn of the triumph of Christ ? What other reflections can you offer ? 380 A YEAR IN MARK. LESSON XXXVIII. CONCERNING PAYING TRIBUTE TO C^SAR. CONCERNING THE RESURRECTION. Ch. 12 : 13-27. A.D. 30 ; Tuesday, April 4th. Parallel Passages : Matt. 22 : 15-33 ; Luke 20 : 20-40. 13. Who were now sent to Jesus ? Who sent them ? Who of the Pha- risees came ? Who were the Hero- dians? How did they expect to catch him in his words 1 14. How did they address Jesus? Was what they said true ? Did they believe it ? Will you explain the words is it lawful » What was this tribute "I Who was Caesar 2 What was the opinion of the Jews regarding this ? 15. What vivid question does Mark here add ? Meaning of their hypocrisy 2 Of the question wliy tempt ye me ? Why does he call for a Roman coin ? What was it, and what was its value ? 16. What did Jesus do ? What was the image ? What the inscription f What did the coin and their answer show? 17. What did Jesus say? Will you explain the first clause ? The last clause ? What was the effect of his answer on them ? 18. Who came to Jesus ? When ? Who were Sadducees ? Meaning and use of the word resurrection in this passage ? 19. How do they appeal to Moses ? What portion of the law do they cite ? What did they ex- pect to show? 20-22. What case do they present to Jesus? Was it an actual exam- ple ? 23. How do they put the case in this verse ? What was the diffi- culty of the case to them ? What was their object in putting it to Jesus ? 24. How does Jesus answer it ? Of what were they ignorant ? 25. Will you explain the phrase from among the dead? To what does neither marry refer ? To what nor given in marriage ? How shall they be like the angels? 26. To what does the dead refer? What is meant by the book of Moses ? By the words in (or at) the bush ? Why did Jesus appeal to Moses rather than to other portions of Scripture ? Will you explain the quotation I am the Cod^ etc. ? How are we to regard this exposition of Jesus? 27. In what sense is the dead here used? Meaning of the living ? What application does Mark alone state ? What was the effect of this answer ? Practical lessons. Remarks 12-30. What do you learn regarding oppo- sition to Christ and hypocrisy in re- ligion ? Regarding our duties to God and to civil government ? What further do you learn re- garding infidels and opposers of Christ? What is a preventive of error ? What do we learn of angels ? Of a resurrection ? Of an existence between death and the resurrection ? To what should we first appeal in the defence of any doctrine ? What should we seek in Scripture ? A YEAR IN MARK. 381 LESSON XXXIX. THE GREAT COMMANDMENT. THE PARENTAGE OF CHRIST. THE SCRIBES DENOUNCED. THE WIDOW’S MITES. Ch. 12 : 28-44. A.D. 30 ; Tuesday, April 4th. Parallel Passages : Matt. 22 : 34-46 ; 23 : 1-39 ; Luke 20 : 41-47 ; 21 : 1-4. 28. Who asked Jesus concerning the first commandment? How are the accounts of Matthew and Mark harmonized ? Will you explain the question Which is the firsts etc.? What distinctions did the Jewish scribes make? 29. How does Jesus reply ? What passages of Scripture does he quote ? 30. What is meant by the term heart ? By soul ? By mind 1 By strength ? In what re- spects was this the first command- ment ? 31. What does Jesus go on to say ? Why ? What is the rela- tion of the first to the second com- mand ? Who is thy neighbor ? What can you say of self-love ? What does Hr. Alexander say of this answer ? 32. What does Mark alone record ? What is this reply of the scribe? 33. What is meant by all whole burnt offerings ? To what does sacrifices point ? 34. How does Jesus reply ? To what is this the close? 35-37. What does Jesus now do ? 35. What did he answer 1 What was he doing? What did he ask ? 36. Meaning of the words by the Holy Spirit What passage does Jesus quote ? Will you explain it ? 37. What further question does he ask ? How should they have an- swered it ? What was the effect on the people ? 38-40. What is recorded in these verses ? 38. Of what did he warn his disciples ? Will you explain this verse ? 39. What is meant by uppermost rooms 2 40. What does Jesus point out in this verse ? What is meant by houses ? By greater damnation 'I 41. Where was Jesus sitting? What is meant by the treasury ? What did Jesus see? 42. Who came at length? What was the value of a mite? 43. What did Je- sus do ? How had^ she cast in more than they all ? 44. What is meant by all her living? How is mite often improperly applied ? Practical suggestions. Remarks 30-41. What is the essence of true religion ? The relation between du- ties to God and to man ? Between external duties and internal service ? What think you of Christ ? What do you learn regarding the person of Christ ? Of a mere outward re- ligion ? Of a love of human honors ? Concerning Christ and our offerings ? What else do we learn from this passage ? B82 A YEAR IN MARK. LESSON XL. JESUS LEAVES THE TEMPLE. DISCOURSE ON THE MOUNT OF OLIVES. Ch. 13 : 1-13. A.D. 30; Tuesday, April 4tli. Parallel Passages : Matt. 24 : 1-14 ; Luke 21 : 5-19. What have we in this chapter ? What three events are foretold ? What can you tell of the general arrangement of this chapter V 1. What occurred as Jesus went out of the temple? Who spoke to him ? What led him thus to speak ? What does Josephus say of the temple ? What does Dr. Robinson say? 2. What does Jesus say? How was his prediction fulfilled ? 3. Where was Jesus sitting? What does Mark alone state about it? What does Dr. Hackett say about the place ? Where did the siege of Jerusalem begin? Who came and inquired of Jesus ? 4. What did they ask? What three things ? 5-37. What can you say gener- ally of our Lord’s reply ? 5. Against what does Jesus first caution his disciples ? What do the words be- gan to say suggest ? What do the words take heed, etc., mean ? What do they show respecting this dis- course ? 6. What reason is given in this verse? In what name How was this fulfilled? 7. What does Jesus caution them against in this verse and the next ? Was it now^ a time of peace ? When was this ful- filled ? Why were they not to be troubled ? What is meant by the end is not yet? 8. What is en- larged upon in this verse ? What national convulsions afterward oc- curred ? What earthquakes ? What famines ? What troubles ? 9. W hat further did J esus caution them ? Why ? What councils are here meant ? What is meant by the words in the synagogues, etc. ? How were they to be brought? A testimony concerning whom ? To whom ? Vv hat illustrations of this ? 10. What must first be done ? How fulfilled? 11. What further caution does Jesus give them ? What does this verse mean ? Can it be applied to preaching generally without prepa- ration? 12. What does Jesus en- large upon in this verse ? 13. How is hatred against Christians here presented ? Why have Christians been thus hated? Why by Jews? Why by pagans ? What comfort- ing assurance does Jesus add? Did any Christian perish at the destruc- tion of Jerusalem ? Practical thoughts. Remarks 1-13. What do we learn of earthly tem- ples? Of the true glory of a church? Of God’s cause? Of the study of prophecy ? Of false leaders ? Of national convulsions ? Of persecu- tions ? Of the gospel ? Of mission- ary operations? Of the word of God ? Of our trials and tempta- tions as Christians ? What other thoughts ? A YEAR IN MARK. 383 LESSON XLI. DISCOURSE ON THE MOUNT OP OLIVES (continued). Ch. 13 : 14^27. A.D. 30 ; Tuesday, April 4tli. Parallel Passages : Matt. 24 : 15-31 ; Luke 21 : 20-28. What does Jesus proceed to fore- tell ? 14. Wliat is meant by the phrase aboiiiiiiatiou of (lesolation ? Will you explain the words staiid- iiig where it ought not ? What can you say of the clause let him that readeth understand 1 What is meant by in Judea ? By mountains 2 Did Christians follow this direction ? 15. How were they to flee ? What can you say of housetops in Pales- tine ? 16. What further directions in this verse ? 17. What kind of exclamation in this verse? \\'ith reference to whom? 18. Why does he direct them to pray? What does Dr. Thomson say of traveling in win- ter? Was their prayer answered? 19. What does Jesus foretell in tins verse ? What is Josephus’s tc'sti- mony regarding the afflictions of those days? 20. What does Jesus intimate in this verse ? Meaning of the words no flesh be saved? Of hath shortened the days ? How was this fulfilled ? 21. Against whom does Jesus cau- tion his disciples in this verse? To what time does then refer ? 22. What is meant by false Christs ? By false prophets ? What do the words if possible imply ? What im- postors were there before and after the destruction of Jerusalem? 23. What can you say of this verse ? 24, 25. To what does Jesus now pass? What time is meant by the words in those days ? To what does that tribulation refer ? W hat is meant by the sun shall be darkened, etc. ? 26. Of what does Jesus speak in this verse? How are we to take this passage ? How shall Christ come ? 27. What shall be the at- tendant circumstances of his com- ing ? What is meant by the words from the four ^inds? By the phrase from the uttermost part, etc. ? Practical lessons. Remarks 14-23. Wliat evidences to the truth of Christianity does this passage pre- sent ? W^hat do we learn concern- ing prayer and the use of means ? What concerning subjects of prayer ? WTiat do the judgments upon na- tions foreshadow? What illustra- tion of Christians as salt of the earth ? Are great phenomena suffi- cient evidence of the authority of a teacher? How should we regard the words of Jesus? How may Christians feel amid the signs in heaven and the sorrows of nations ? Where is the safety of believers? What other lessons can you sug- gest ? 884 A YEAR IK MARK. LESSON XLII. DISCOUKSE ON THE MOUNT OF OLIVES (concluded). Ch. 13 : 28-37. A.D. 30 ; Tuesday, April 4tli. Parallel Passages ; Matt. 24 : 32-51 ; Luke 21 : 29-36. What cliange in the discourse does Jesus now make ? 28. What illustration does he use ? Explain the language Now learn a parable, etc. ? . How do they know that sum- mer is nigh ? What does Dr. Hackett say about this? 29. What things come to pass ? What then will be nigh ? How can this illustration be applied to the coming of Christ and the end of the world ? 30 Who are meant by this generation 1 By all these things *2 To what are these things in contrast ? What other ex- planations may be given? What is the meaning of the words be done 2 81. What most emphatic declaration does Jesus now make ? Will the heaven and earth pass away? Will Christ’s words pass away? 32-37. To what does Jesus now pass in his discourse? How do the accounts of the first three evan- gelists compare ? 32. What day and hour 2 To what is this in contrast ? Who were then ignorant of that time ? How could Jesus say neither the Son 2 How did he increase in knowledge ? In what state was he in mediatorial character ? What does Dr. Hovey say about this ? Will you explain the words but the Father 2 33. What does he enforce ? Why? 34. What illustration does Jesus now use? What words are here added by our translators ? What is the meaning of the words translated taking a far journey 2 Who was the porter 2 What was his duty ? Who does he represent ? 35. What exhortation is here given ? Who is meant here by master of the house 2 Ho'v are the disciples ad- dressed ? What time is meant by at erening 2 At midnight 2 At the cock-crowing 2 In the morning 2 36. What (ioes Jesus intimate? What is meant by sleeping 2 37. What is the concluding command? Practical application. Remarks 24-28. What do you learn regard- ing perceiving the signs of the times ? Concerning the second com- ing of Christ ? Of our ignorance of his coming, etc. ? What should we do till Jesus comes ? What else can you learn from this lesson ? A YEAR IN MARK. 885 LESSON XLIII. THE SUPPER AND THE ANOINTING AT BETHANY. Ch. 14 : 1-11. A.D. 30 ; Wednesday, April 5th. Parallel Passages : Matt. 26: 1-16 ; Luke 22 : 1-6 ; John 12 : 2-8. To ivhat does Mark proceed in this chapter ? 1. What do the words after two days mean? What can you say about the passoYer? Of the beginning of the Jewish year? How is the word passover often ap- plied? What can you add concern- ing the feast of unleavened bread ? Who consulted against Jesus ? How did they seek to take him ? Why ? What do the words put him to death express ? 2. What is meant by the feast day % By the word up- roar ? 3-9. How is the anointing at Beth- any different from this ? 3. Where was Bethany ? When did this sup- per take place ? How can you har- monize Matthew and Mark with John ? Who was Simon the leper ? Who was this woman? What is meant by alabaster box? What was alabaster ? What is meant by broke ? What was this ointment ? Meaning of very precious ? What act of honor did she do to Jesus ? How is this account harmonized with John (12 : 3)? 4. Who were the some ? What do the words had indignation mean ? How could the quality of the ointment be dis- covered ? 5. What was the ground of their objection? What was the value of three hundred pence ? What do you think of the reason given ? 6. For whom were the re- proof and murmurings of the disci- ples ? What does Jesus do ? What kind of a work had this woman done ? 7. Will you explain this verse ? What is the bearing of this on showy and expensive worship ? 8. How had she done what she could ? Who alone records this high praise ? What is meant by the phrase siie is come beforehand, etc. ? Of the words to the burying % What knowledge does this seem to imply on the part of Mary ? 9. What does this verse express? Meaning of the words for a memorial ? How has this prediction been fulfilled ? 10. What did J udas now do ? What led him to do it ? When did this probably occur? 11. How did the Sanhedrim receive the proposal ? What did they promise to give Ju- das ? What did he seek to do ? Practical lessons. Remarks 1-10. What do we learn concerning world- ly religious officials? What con- cerning wicked designs ? Concern- ing love? A covetous and selfish spirit ? How do people often with- hold their offering from Christ ? What is our duty to the poor? What is pleasing to Christ? In what do Cfiiristians share? What do you learn regarding Christian works ? Concerning a false profes- sion of religion? What other les- sons may be learned ? 386 A YEAR IN MARK. LESSON XLIV. THE PASCHAL MEAL. THE LORD’S SUPPER. Ch. 14 : 12-26. A.D. 30 ; Thursday afternoon and evening, April Gtli. Parallel Passages : Matt. 26 : 17-30 ; Luke 22 : 7-30 ; John 13 : 1-30 ; 1 Cor. 11 23-26, 12. What day was it ? What is here meant by the passorer ? How many days of unleavened bread ? 13. Into what city did Jesus send two disciples ? Who were these two? What sign does Jesus give them ? Why is not the name of the man mentioned ? 14. What is the meaning of goodman I Was there probably an understanding between Jesus and this man ? 15. What was this large upper room ? How came it to be furnished and prepared ] What two preparations are brought to view in this verse ? 16. What did Peter and John do? How was the paschal lamb killed ? 17. What time was it now? 18. What position were Jesus and his disciples in ? How was the passover originally celebrated ? How after- ward? How probably by Jesus? What was its nature and design? What did J esus now say ? 19. What was the effect on. the disciples ? Will you describe it ? 20. What ex- pressive words did Jesus utter ? What dish is here meant ? How could Christ’s words have been mis- understood? How can his answer regarding the traitor be harmonized? 21 . What did Jesus further say about the traitor? Its bearing on the doc- trine of annihilation ? What more do Matthew and John record about Judas ? 22. What did Jesus now institute? What are the differences between the paschal meal and the Lord’s Sup- per? What does bread or a loaf point to ? Will you explain the several acts of J esus and their mean- ing ? What is meant by this is my body] 23. What is meant by the cup] What kind of wine was it probably ? What is meant by gave thanks ] What is noticeable in the fact that all drank of it] What is the best name of this ordinance ? 24. Will you explain this verse ? 'Vo what is the simplicity of the Lord’s Supper in striking contrast ? 25. Hid Jesus himself partake ? What is meant by this Iruit of the vine ] What does the phrase mply ? What kind of wine should be used in the Lord’s Supper? What is the meaning and force of the word new ] What does this verse also show ? 26. What did they now do? What of singing at this time ? What is the relation between Baptism and the Lord’s Supper? Where did they go? Practical thoughts. Remarks 11- 24. What may you learn regarding the day of Christ’s crucifixion ? From his keeping the passover? Concerning Jesus as the searcher of hearts? Of the sins of God’s peo- ple? Of their feelings regarding their sins? Concerning Christ’s death? Concerning sin and God’s purposes ? Concerning the Lord’s Supper ? What other thoughts can you suggest ? A YEAR IN MARK. 387 LESSON XLV. PETER’S DENIAL FORETOLD. THE AGONY IN GETHSEMANE. Ch. 14 : 27-42. A.D. 30 ; Thursday evening, April 6th. Parallel Passages : Matt. 26 : 31-46 ; Luke 22 : 39-46 ; John 18 : 1. How many times did Jesus proba- bly intimate the denial of Peter ? Where was he going when he pre- dicted what is here recorded ? 27. Meaning of the words shall be ofi'eiided I What prophecy is here quoted ? Why did he quote it ? Will you explain the language ? 28. What does Jesus promise them ? 29. How does Peter here manifest his character? Does he speak for himself, or as spokesman of the apostles? 30. How does Jesus re- ply ? How does he mark the time ? Were fowls common ? How are the two cock-crowings of Mark harmo- nized with the cock-crowing of the other evangelists ? 31. What effect did Christ’s reply have on Peter? How did the rest partake of his spirit ? 32-42. How do the three accounts of the agony in Gethsemane com- pare with one another ? 32. How is Mark’s narrative ren- dered vivid ? What is meant by the word translated place 1 What does the name Gethsemane mean ? What can you tell about it ? What does Dr. Newman say ? How many dis- ciples are here meant ? 33. \\Tiom did he select to attend him in prayer ? Can you give any reason why? What is meant by sore amazed? What is expressed by the words very heavy? 34. What is brought to view in this verse ? Had Jesus a human soul ? Meaning | of the words exceeding sorrowful ? Of even unto death ? Why does he say tarry ye here, etc. ? 35. What did he now do ? What three com- panies were there now ? For what did he pray ? 36. What does Abba express ? What was this cup ? How did he exhibit faith and resig- nation ? 37. What was the condition of the three ? Wliom does Jesus address ? Explain the question? 38. What does he enjoin ? Meaning of spirit and flesh ? 39. What does Jesus again do ? 40. In what condition did he again find his disciples ? 41. How many times did Jesus pray? What did the repetition of it show ? Was this an answered prayer ? How ? Explain the words sleep on now? What was enough ? What hour ? What is the force of behold here ? Who were the sinners here meant ? 42. Meaning of rise ? What does Dr. Hackett say about the scene ? Practical truths. See Remarks 25-39. What do you learn concern- ing wandering from Christ ? Con- cerning receiving the truth and rest- ing on the promises ? Concerning prayer? Concerning the necessity of the atonement ? Self-denial and self-sacrifice? Of submission? Of soul-struggles and afilictions ? Of willingness of spirit ? Of religious sleeping ? What else can you sug- gest ? 388 A YEAR IN MARK. LESSON XLVI. JESUS BETRAYED, AND MADE PRISONER. Ch. 14 : 43-52. A.D. 30 ; Midniglit, April 6tli and 7tli. Parallel Passages : Matt. 26 : 47-56 ; Luke 22 : 47-53 ; John 18 : 2-1 1. What are some of the differences in the four accounts of this event ? 43. Where was Jesus probably ? How is Judas styled ? Wliy ? Who composed the great multitude ^ With what were they armed ? From whom did they come ? What does the word translated from indicate ? 44. What is meant by taken 2 What can you say of the kiss as a mode of salutation? What is the meaning of the expression take him 1 Why did Judas enjoin lead him away safely ? 45. How did Judas come to Jesus ? How did he address Jesus ? What can you say of the act, he kissed him ? 46. What did the multitude then do ? 47. Who was one of them ? Why did the first three evangelists sup- press the name ? How many swords with the disciples? Who was this servant ? Which ear was taken off? What does Matthew here record? 48. What did Jesus answer ? To whom did he speak ? Meaning of the word translated thief I 49. What had his conduct been ? What is the meaning of the ex- pression But the Scriptures, etc. ? What lay back of the Scriptures ? 50. Who forsook him? What two disciples did not flee far ? 51. Who was more courageous than the rest ? What was this linen cloth ? How came this young man here ? Who may he have been ? What is implied by the fact that he followed Jesus ? Who were the young men ? What did they-do to him ? 52. What did the young man do ? What does the material Imen indicate ? Practical lessons. See Remarks 40-50. What may we infer concern- ing those who arrogate to them- selves apostolic succession? What may you learn regarding hypocriti- cal discipleship and treacherous friendship ? What concerning the weapons we use ? What is the effect of violence for Christ ? What should we ask ourselves in coming to Jesus ? What should we learn concerning the fulfillment of Scrip- ture ? How far can the wicked persecute Christians? How have persecutions of Christians been gen- erally characterized ? What may we learn from Christ’s standing alone as a Savior ? What concern- ing human dependence ? What does the young man following and then fleeing illustrate ? Can you add any other reflections ? A YEAR IN MARK 389 LESSON XLVII. JESUS BEFORE CAIAPHAS. Ch. 14 : 53-65. A.D. 30 ; Friday, April 7tli. Parallel Passages : Matt. 26 : 57-68 ; Luke 22 : 54, 63-65 ; Jolin 18 : 24. What evangelists record this ex- amination before Caiaplias ? What does John (18 : 12-14) record ? What can you tell about Annas ? 53. What high priest is here meant ? What difference between Matthew and Mark in reference to his name ? What can you say about Caiaphas ? Who is meant by him I What three classes are mentioned ? Why do they assemble ? What time was it? What can you say of this early hour ? 54. How did Peter follow Jesus? What is meant by court 1 By servants 2 What did Peter do ? What may we suppose about the house of Caiaphas ? 55. Who are meant by all the council 1 Why are the chief priests mentioned separately ? What is the meaning of the word translated witness 2 How was it that they found none? 56. What does for introduce ? 57. How many witnesses at length come forward ? In what sense did they bare false witness ? 58. What did they testify ? How did they pervert Christ’s saying? Of what would they convict him? 59. What does Mark alone add in this verse ? 60. What does the high-priest now do ? What do his actions and words indicate? 61. Why did Jesu shold his peace ? What did the high- priest ask him ? How does Mat- thew state his question ? Meaning of the question ? 62. What first formal declaration does Jesus now make? What does he add? Will you explain the language ? 63. What garments did the liigh-priest rend ? Why did he do this ? What excited exclamation did he make ? 64. What did he charge Jesus with ? Why was this unjust? What hasty decision did they all come to ? Meaning of guilty of death ? What kind of expression or vote was this ? Why must they assemble the San- hedrim again ? How do you know that Christ’s death had been deter- mined on beforehand ? 65. What indignities were now done to Jesus? What can you say about them ? How should the words did strike him, etc., read? Practical thoughts. Remarks 51- 58. What do we learn concerning venturing into temptation? What happy condition does Christ pre- sent ? What do evil men and false teachers commonly do ? What con- cerning lying lips ? What do we learn concerning silence and speak- ing ? Why does God give the wicked the light of truth ? What does charging others with blasphe- my sometimes amount to? What would those who now make light of religion have done at the trial of Jesus? 390 A YEAR IN MARK. LESSON XLVIII. THE DENIALS OF PETER. JESUS BEFORE PILATE. Ch. 14 : 66-72 ; 15 : 1-^5. A.D. 30 ; Friday, April Tth. Parallel Passages : Matt. 26 : 69-75 ; 27 : 1-14 ; Luke 22 : 56-67 ; 23 : 1-5 ; Jolin 18 : 17-38. What can you say regarding Mark’s account of the denials of Pe- ter? What about the four narra- tives ? 66, 67. Where was Peter? When did the three denials take place ? Who first accosted Peter? What was he doing ? What did she say ? 68. What was Peter’s first denial ? Was he probably taken by surprise ? Where did he go ? What now oc- curred which is related only by Mark ? Why did not Peter take warning? What examination now probably closed ? 69. Who now speaks of Peter ? Where was he ? How do you har- monize the four accounts here? 70. What was Peter’s second denial ? How was this in advance of the first? How long a time was a little after ? Where was Peter ? Who now speaks to him? How did they know that he was a Gralilean ? 71. What was Peter’s third denial ? How was this in advance on the others ? 72. What now occurred ? What fact does Mark alone state ? What did Jesus now do (Luke 22 : 61) ? What did Peter call to mind ? What is meant by the words he thought thereon? What was the effect on Peter ? Chapter XV. What does Mark relate in this chapter? How does it compare with the other accounts? How may this be accounted for ? 1. What does this verse relate ? What time was it in the morning ? Who are again presented as leaders ? For what was this consultation ? Where was it held ? Why? What did they do to Jesus? Where was Pilate ? What did this early com- ing indicate ? Meaning of the word delivered ? How does Matthew often style Pilate ? What can you tell about him, his history, his cha- racter ? What does Matthew relate at this point ? 2. What did the Jews wish Pilate to do ? What did he ask Jesus ? What did the question imply ? Meaning of the answei- Thou sayesl ? 3. What did the chief priests do ? 4. What does Pilate say to Jesus ? Why does Jesus answer nothing? Meaning of the expression translat- ed, How many tilings ? Why did Pilate wish Jesus to deny the charge ? 5. At what does Pilate marvel ? How long did the silence of Jesus continue? To whom did Pilate soon after send Jesus ? Who alone records this ? Practical refiections. Remarks 59-66 and 1-3. What do we learn of going into dangerous company and places ? What will be the re- sult of depending on ourselves rather than on God? What may you learn concerning sin ? Concern- ing assertions abounding with pro- fanity ? What about the smallest matters and means in God’s hands? What may you learn from Peter’s fall and recovery? About repent- ance? Concerning the value of refiection ? What lessons may we learn from Jesus before Pilate? A YEAR IN MARK. 891 LESSON XLIX. BARABBAS PREFERRED TO JESUS. Ch. 15 : 6-20. A.D. Parallel Passages : Matt. 27 : 15-37 19 : G. What was Pilate wont to do at the Passover ? Origin of the cus- tom ? 7. What does the name Bar- abbas mean ? What had he done ? Can you partly account for the popu- lar clamor in his favor? 8. How should the first clause of this verse read ? Where had the multitude been ? 9. What did Pilate ask ? Why? How, and why did he say, king of the Jews I 10. What reason does this verse give ? Who are again presented as tlie chief insti- gators ? 11. Meaning of the word translated moved ^ How does Peter put the case in Acts 3 : 13-16 ? Who were the multitude f 12. What do you think of this question of Pilate ? 13. What do the people demand ? What is there significant in their demand ? 14. What conduct does Pilate exhibit? How ought he to have acted ? What further did the people do? 15. What is meant by the words W illiiig to couteut 1 Why was Pi- late willing and desirous to satisfy the Jews? What act of his does Matthew record ? What am you say of scourging? What did Pilate then do? 16. Wliat soldiers I From wlience did they lead Jesus ? Whither? What is meant by prae- toriiim 1 By tlie whole hand ? 17. What can you say of purple ? What of the crowu of tliorus 2 18. Mean- ing of Hail ] 19. What can you say of the indignities recorded in this and .the next verse? What does John (19 : 4-16) record concerning Jesus at this point ? JESUS CONDEMNED AND CRUCIFIED. 30 ; Friday, April 7th. ; Luke 23 : 13-38 • John 18 : 39, 40 ; 1-19. ! Whither did they lead Jesus? Why? What about The Sorrowful Way ? 21. Meaning of the word compel ] Who was Simou a Cyre- lliau 'I How does Mark describe him? Whence was he coming? Describe the cross. Who bore it, and how? 22. What can you say of : Golgotha ? Why so called ? Where was it ? What do Dr. Porter and I Dr. Newman say ? 23. What is I myrrh ^ How are Matthew and I Mark harmonized ? Why did Jesus refuse to dr nk ? 24. What propbe- I cy fulfilled ? What can you tell I about crucifixion ? What prayer did Jesus utter (Luke 23 : 34)? WJiat did the soldiers do with Ills gar- ments 1 25. What lioiir was it ? How harmonized with John 19:14? 26. What is meant by superscrip- tion ? By accusation ? What of ; the title in Mark ? In the four I evangelists ? I Praciical lessons. See Remarks 4-17. What may you learn from I the case of Pilate ? Concerning the ; object of envy ? From Barabbas preferred to Jesus? Concerning the release of Barabbas ? Of asking the world what we shall do with Jesus ? Of popular fickleness ? What may ' we learn regarding the scourging of ' Jesus ? Kegarding the mocking of Jesus ? Concerning following Jesus? Regarding the death he suffered ? Of Jesus stripped of his garments? Of Jesus suspended on the cross? Any other lessons? I I 392 A YEAR IN MARK. LESSON L. CIRCUMSTANCES ATTENDING CHRIST’S CRUCIFIXION. HIS BURIAL. Ch. 15 : 27-47. A.D. 30 ; Friday, April 7tli. Parallel Passages : Matt. 27 : 38-61 ; Luke 23 : 35-55 ; John 19 : 25-42. 27. The character of those cruci- fied with Jesus ? Why crucified at this time? What did Christ’s posi- tion imply ? 28. What can you say of this verse ? 29. What is recorded in this and the next verse ? 31. Who also joined in the mockery ? How did they taunt him ? 32. What challenge do they make ? Would they have believed ? What others mocked him? How do you harmo- nize Mark with Luke regarding the robbers ? 33. What does Mark proceed to record ? What can you say of the darkness ^ What heathen testimo- ny can you give ? 34. What cry did Jesus now utter? How? When? What kind of cry ? Meaning of the expression why hast thou forsaken me ? What Psalm is quoted and fulfilled? 35. What did some say? How was it said ? Why ? 36. What was the vinegar 1 What kind of reed is meant? Meaning of the words Let alone I 37. What loud cry did Jesus now utter ? Give the most probable order of tlie seven sayings on the cross. Explain the words gave up the ghost. Why did Jesus die so soon? What is Dr. Stroud’s view? 38. What now oc- curred ? What can you tell about this vail ? How was it rent? When ? What did it symbolize ? 39. What was a centurion ? What peculiarity of Mark here ? What arrested the centurion’s attention ? What did he mean by his exclamation, Truly, etc. ? 40. What other spectators are mentioned ? W nat does Dr. Alex- ander infer? What can you say about Mary Magdalene I * Of the others ? 41. What is meant by ministered unto him ] 42-47. Whose account of tile burial is the fullest ? hose next ? What of the four accounts ? 42. What evening had come ? Custom of the Romans ? Of the Jews? What is meant by the pre- paration 43. Who was Joseph of ArimathaBa ? Explain the words went in boldly. 44. Why did Pi- late marvel? 45. What did Pilate do ? When ? Why did he give the body ? 46. What did Joseph do witii the body? Had the Sabba h yet begun? What can you say of the sepulchre? What prophecy was fulfilled ? What do the words rolled a stone unto the door imply ? 47. Ho w does Mark close the account ? What day was Jesus crucified? Why on Friday ? Practical application. Remarks 18-37. WAiy was Jesus reckoned with transgressors ? Why did he not save himself? What may we learn concerning adversity ? From the darkness around the cross ? Concerning the misery of the lost? How are impenitent sinners like the soldiers about the cross ? What did Christ do in his death ? Wliat should the rent vail encourage us to do ? Evidences of what do we see in Christ’s death ? What other lessons may we learn ? A YEAR IN MARK. LESSON LL THE RESUKRECTION. THE WOMEN AT THE SEPULCHRE. Ch. 16 : 1-8. A.D. 30 ; Sunday, April 9tli. Parallel Passages : Matt. 28 : 1-8 ; Luke 24 : 1-8 ; John 20 : 1-10. How does Mark close his Gospel ? How does this chapter compare with the narratives of the other evan- gelists? How many appearances of Jesus after his resurrection are nar- rated ? How many in this chapter ? Were these all his appearances? 1-8. What is presented in these verses? What are Mark’s peculi- arities in this passage ? 1. When was it? Who are men- tioned ? What did they do ? How is this harmonized with Luke 23 : 56 ? What were these sweet spices 2 What was their object ? 2. What is meant by very early in the morning ^ What is stated about the sun ? How is this state- ment to be explained ? What day of the week ? What is it called in Rev. 1 : 10 ? Why fitting as the Christian Sabbath, or day of Chris- tian rest ? How is the Lord’s Day confirmed by Christian testimony ? How b}^ other historical testimony ? Of what is the Lord’s Day an evi- dence? 3. What did the women say to one another? 4. What did their looking up imply ? How does Mark relate this ? Why does he say it was very great I What was the effect on Mary Magdalene (John 20 : 2) ? 5. What does entering the sepul- clire imply ? Who did they see ? Where ? What dress ? How is I this harmonized with the two men” of Luke (24 : 3, 4) ? What was the effect of the sight on the women ? 6. What is given in this verse? Will you explain the words, Jesus, the Nazar ene, the crucified f What of the place where they laid him? 7. Who are meant by his disci- ples ? Why is a message sent spe- cially to Peter? Whither would Jesus go before them ? How ? When ? When did he foretell this ? 8. What was the effect on the wo- men ? What did they do? What does Matthew (28 : 8) say ? How do these two accounts explain and sup- plement each other ? What other explanation may be given ? Practical lessons. Remarks 1-9. What may you learn from the women early at the sepulchre ? Of what should the first day of the week remind us ? What may we learn from the stone at the door of the sepulchre? Concerning seekers of Jesus ? How should we look into Christ’s grave? What does the empty grave of Jesus teach us? What may we learn from Christ’s message to Peter ? What from the appearance of Jesus on a nioniitain in Galilee ? What is often the ef- fect of untimely and unbecoming fear? What other lessons canyon suggest ? 894 A YEAR IN MARK. LESSON LII. JESUS APPEARS TO MARY MAGDALENE ; TO TWO DISCIPLES ; AND TO THE APOSTLES. Ch. 16 : 9-20. A.D. 30; April 9tli-May. Parallel Passages : Matt. 28 : 9-20 ; Luke 24 : 9-53 ; John 20 : 11-25. How do many regard these verses ? What external arguments for their genuineness ? What internal argu- ments ? 9. What great fact does Mark re- cord ? Why does he mention the first day the second time? What is meant by the phrase lie appeared first ? What fact is stated regard- ing Mary Magdalene ? Why did Jesus probably appear to her first ? What do you learn from John 20 : 3-8 ? 10. What did Mary Magda- lene do ? What expressive phrases are here used? 11. How did the disciples receive her word ? 12. When did this appearance oc- cur ? Meaning of the words in an- other form'J How do you harmo- nize Mark and Luke here? Who were the two of them 1 Where were they going ? 13. Who are meant by the residue ? How was their report received ? How do you liarmonize this with Luke 24 : 34 ? 14. What is brought to view by the word afterward? When did this occur ? Why styled the eleven ? What did Jesus do ? Why ? 15. When did Jesus probably utter this ? How can you explain the nar- rative at this point ? How do these words harmonize with the last com- mission (Matt. 28 : 18-20)? What is meant by all the w orld ? By every creature ? Why did not the apos- tles at once preach to the Gentiles ? 16. What duties and responsibilities of hearers are here presented ? What is meant by believeth ? What is meant and signified by baptized ? Which duty comes first ? How close is the relation between them ? What is meant by saved ? What is the consequence of unbe- lief ? What does this last commis- sion imply? 17.18. What promise is here given ? To whom ? How were these signs fulfilled ? 19. How is Jesus now styled ? How was it fitting to close this Gos- pel ? How was Jesus taken up ? Wliat state and condition is here implied ? 20. Of what do we have an account here ? What did the dis- ciples do? With what results ? Practical thoughts. Remarks 10- 21. What do we learn concerning Christ’s treatment of his doubting disciples ? Concerning the evidences of his resurrection? Concerning the grand mission of Christians? Of the offers vof salvation? Of the importance of practical faith? Of the importance of baptism ? Barnes’ remark ? Of Christ as supreme Law- giver ? Of Christ with his people ? How should we now view Jesus ? What evidences attend the preach- ing of the gospel ? FIFTH THOUSAND. HAEMONY OF THE GOSPELS IN ENGLISH, ACCORDING TO THE COMMON VERSION. B7 REV. GEORGS W. GEARS ; WITH AN izitroduLotlozi. XDr. Oonaa^nt. One Volume 12mo, 377 pages. Price $1.50. Specially adapted to Sunday Schools. “It is admirably adapted to popular and Sabbath-school use, while it will be found worthy of the study of scholars.”— P/'o;'. E. P. Cr(ywell^ Amherst College. “Mr. Clark is an independent scholar, and remarkably accurate. His Harmony is, on the whole, preferable to that of Dr. Kob- inson for ordinary Bibliotheca Sacra. “ Admirably adapted to popular use, this Harmony has strong claims upon the atten- tion of Sunday-school teachers.” — Ameri- can Presbyterian Review. “ Study, thought, and good judgment have given us here an excellent Harmony.” —Baptist (Quarterly. “The whole book can be most heartily recommended to both students and teach- ers in Sunday Schools. They will find it more useful than many a more pretentious commentary .” — The Christian Union. “ As far as our knowledge extends, we do not hesitate to commend the work of Mr. Clark as an improvement upon those which have preceded it. The author deserves all praise for such a production. Herald. “This is a work which we can heartily recommend to all who are eniraged in study- the earthly life of our Savior: for we find it, in some respects, better than the one prepared by Dr. Robinson, and exten- sively used in this country and in England. It 18 manifestly the fruit of patient and ju- dicious study, and is distinguished as much for good sense as for learning. The work, as a whole, is worthy of a large circulation, and will not fail to secure M.'''' —Watchman and Reilector. 5^* The above work will be sent by mail, “ Mr. Clark’s work covers all the ground defined in its title-page, and does it well. We bespeak for this work the attention and patronage of teachers everywhere.”— tist Teacher. “ Free from sectarian bias, independent in its opinions, and yet evidently cautious in departing from formerly acknow edged data, here are fresh ‘notes ’upon chrono- logical and other points, coveting nearly one hundred pages, which are alone worth more than the price of the volume.”— /6'ww- day-School Workman. “The arrangement is clearer to the ejm than Mimpriss’s, and the whole work ex- hibits such studious care and research, as to mark the author as a risin" man in the de- partment of biblical exposition.”— School Times. “This seems to be a Harmony exceed- ingly suitable for Sunday-school work.” — National Svnday-School Teacher. “ We regard his book as a valuable con- tribution to biblical literature .” — American Sunday-School Worker. “ This Harmony is a book for permanent use ; the very best of its kind.’’ — Sunday- School Journal. “ This volume of Mr. Clark’s is a conve- nient hand-book, supplied plentifully with tables, indexes, analyses, which greatly in- crease its value. He seems to have done his work with scholarly judgment and fidelity.”— Aeia York Evangelist. , postage paid, on the receipt of the price. / NOTES ON MATTHEW. POPULAR COMMENTARY ON A CRITICAL BASIS, BY REV. GEORGE W. CLARK. One Volume, 12mo, 420 pages. Price, $1.50. SPECIALLY ADAPTED TO SDUDAY-SCHOOLS. From the Bibliotheca Sacra. “ Those who have examined Mr. Clark’s Harmony of the Gospels will need no assurance of the fidelity and conscientiousness with which the present kindred labor — Notes on Matthew— been performed. The author evinces a wide acquaintance with the best critical scholarship, and, in the use of them, has here performed a valuable service for all readers, but especially for pastors and Sunday-school teachers, whose benefit he has had particularly in view. We commend the volume to all who wish, under competent guid- ance, to study and understand the life of the Saviour as recorded by Matthew. That im- portant feature of this Evangelist’s Gospel, the fulfillment of Messianic prophecy in the person and history of Christ, is duly recognized and brought out in the notes distinctly and impressively.” From the Baptist Quarterly. “We can speak without reserve of the merits of this excellent commentary, {Notes on Matthew^ It is the fruit of many years’ study, by one whose personal relations as a pastor have given him a practical knowledge of the wants of those for whom he writes. His ac- curate scholarship, and judicious use of all available helps, have admirably fitted him to supply these wants, and ho never loses sight of them by wandering into mere critical dis- cussion. “ Mr. Clark has a true idea of the work he has undertaken. His aim has been to write a ‘popular commentary on a critical basis.’ A merely critical commentary can interest and profit but few readers. A popular commentary without a critical basis is an impos- ture, of which we have had too many. It is a handling of the word of God ignorantly and unskillfully, which is but one remove from handling it deceitfully.” From Rev. Dr. R. Babcock., in the Watchman and Reflector. “ Just such a book as pastors, Sunday-school teachers, and, indeed, all students of the Bible, will prize highly when they have had experience of its worth. In a duodecimo volume of four hundred and twenty large and closely-filled pages, there is more wheat and less chaff than I have ever seen in such a compass. It is also complete in itself, which is no small advantage.” The above work will be sent by mail, postage paid, on receipt of th© price. X